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 LIBRARY 1 
 
 UNiVERSlTY OF I 
 
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 THE 
 
 HISTORY 
 
 OLD AND NEW TESTAMENT * 
 
 INTERSPERSED WITH 
 
 MORAL AND INSTRUCTIVE REFLECTIONS, 
 
 CHIEFLY TAKEN 
 
 FROM THE HOLY FATHERS. 
 
 rROM THE FRENCH. 
 
 BY J. REEVE. 
 
 BALTIMORE. 
 
 PnULISHED BY FIHI.DINU LUCA8, JR. 
 
 NO. 138 MABXCT STRBBT. 
 
<S2S39't^'/ • 
 
 LOAN STACK 
 
^m"^ I ^_ 
 
 PREFACE. 
 
 THE 
 
 An abridgment of the historical books of the Old 
 and New Testaments was compiled in French by a 
 noted writer of the last century, and pubhshed under 
 the borrowed name of Royaumont. It is written in 
 a plain, easy style, suitable to the subject, and formed 
 upon a plan, judiciously chosen, as it seems, to in- 
 itiate youth in the early knowledge of Holy Scripture, 
 and well calculated to point out a method of reading the 
 Sacred History with advantage. The narrative is dis- 
 tributed into paragraphs, and the paragraphs are con- 
 cluded with such moral and instructive reflections, as 
 are suggested, chiefly by the holy fathers, to render the 
 subject more intelligible and useful. A work of tliis 
 kind in the Enghsh language had been frequently 
 called for, and, in obedience to that call, a translation 
 of the French historical abridgment was begun, 
 under the encouragement of a liberal and gracious 
 patronage. The translator had not far advanced in 
 his undertaking, before he perceived, that the author's 
 intended brevity had made his performance, in many 
 parts, defective and obscure ; and that, to convey any 
 tolerably clear and connected account of the Sacred 
 History, the rules of translation were to be set aside, 
 and the text itself more closely attended to. It like- 
 wise appeared, upon a nearer examination, that the 
 compiler, in some of his reflections, had not loss studi- 
 ously flattered his friends of Port-HoyaK than lu^ had 
 been partially severe, in others, upon the dignitaries 
 
 '? 
 
4 PREFACE. 
 
 of the Church ; and, in many of his passages, had given 
 such a turn to the thought and expression of the 
 fathers, as was more calculated to support an enthu- 
 siastic system of theology, than to promote the inter- 
 est of true piety. This seemed totally foreign to the 
 purpose of an English reader, and an alteration was 
 therefore judged expedient, that the instruction might 
 be rendered more universal, and the expression less 
 exceptionable. 
 
 In the historical account, which is here given of 
 the Inspired Writings, the thread of the narration is 
 carefully connected, and carried on with as few inter- 
 ruptions as the nature of the work will allow. Facts 
 are related as they occur, according to the order of 
 time, in which they happened, and not according to 
 the arrangement of books, as they stand in the com- 
 mon Bible. From the creation of the world to the 
 coming of our blessed Saviour, the best chronologists 
 reckon four thousand years, which they divide into 
 six unequal periods, called ages. This computation 
 of years is carefully marked at the head of each 
 paragraph, and this division of time into ages is 
 regularly observed, as a relief to the reader's memo- 
 ry, in helping him to fix and retain the date of me- 
 morable events. 
 
 The reader will undoubtedly observe, that many 
 facts are related from those books, which, in the 
 English Bible, are not styled canonical, though ac- 
 counted holy. How or by what authority some 
 books of the Sacred Writings have been received 
 into the Protestant Canon, and others left out, is not 
 the present subject of inquiry. Let it suffice to say, 
 that this abridgment was compiled in France, where 
 all those books of Scripture are held to be canoni- 
 cal, as they are cited in the forty-seventh canon of 
 the third Council of Carthage, A. D. 397. 
 
 The Canonical Writings, being penned under the 
 immediate influence of the Holy Ghost, contain 
 
PREFACE. 5 
 
 nothing but what is most certainly true, and are to 
 us an inexhaustible source of Christian knowledge 
 and instruction. A history, thus dictated by the un- 
 erring Spirit of God himself, is, to a lover of truth, 
 infinitely more pleasing than any human composition 
 can be. For there, he is not only sure, that all the 
 facts are true, he moreover finds, that many of those 
 facts are expressly foretold, long before any human 
 marks appeared of their coming to pass : he is there 
 informed, how second causes are directed by the 
 hand of God, to concur in bringing all things by de- 
 grees to their appointed ends ; he there sees, with 
 what wonderful wisdom the Creator presides over all 
 his works ; how sweetly and how powerfully he regu- 
 lates the springs of action ; and with what certainty 
 he effects his omnipotent decrees, without infringing 
 the privilege of man's free will : the rewards of 
 virtue, and the punishments of vice, the danger of 
 prosperity, and the advantages of affliction, the social 
 and religious duties of public and private life, are 
 there emphatically described, and illustrated by exam- 
 ple. These are interesting points to a Christian 
 reader ; and these points are set forth by the inspired 
 writers in that sublime simplicity of style, and sacred 
 energy of expression, which no modern language can 
 equal, and no studied composition can pretend to. 
 
 Diflicult, then, is the task, and more precarious still 
 must be the success of an undertaking of this kind, 
 where the object is both to instruct and please, as 
 far as human capacity will permit, without deviating 
 from the spirit, or from the letter, of the divine origi- 
 nal ; where the sense of the sacred text may be 
 equally injured by a word too much as by a word too 
 little ; where, in fine, a respectful deference to the 
 Scripture phrase foregoes the ornaments of speech, 
 and yet a certain flow, with some degree of harmony 
 in the composition, is requisite to luunour the reader's 
 laste, and invite his attention, lluwcver short this 
 
6 PREFACE. 
 
 epitome may fall of the judicious reader's expecta- 
 tions, his benevolence, we presume, will be the more 
 readily inclined to forgive the inaccuracies and de- 
 fects he meets with, when he is candidly assured, 
 that no other than his improvement in Christian 
 knowledge, to the greater glory of God, is the true 
 motive and design of this publication. 
 
 Exeter, 1780. 
 
THE 
 
 HISTORY 
 
 HOLY BIBLE, 
 
 AGE I. 
 
 FROM THE CREATION OF THE WORLD TO THE DELUGE, CON- 
 TAINING THE SPACE OF 1656 YEARS. 
 
 A. M. 1.] The World is created. Gen. 1. [A. C. 4000. 
 
 God, having decreed to make the world, as he has, out of 
 nothing, created in the beginning a vast and indigested mass, 
 as it were, of matter without form, dark in itseli', and void of 
 all that order and beautiful variety of parts, which appeared 
 soon after. The holy Scripture expressly says, that al- 
 mighty God perfected this great work in six days. On the 
 first, after having created the heaven and the earth, he made 
 the light : on the second day he made the firmament, to 
 which he gave the name of heaven : on the third he separat- 
 ed the dry land from the waters, that were mingled with it ; 
 the waters he collected together, and called them the sea. 
 He then commanded the earth to produce the ditVercnt sorts 
 of plants and fruit trees, with their respective seed in tl>eni, 
 for the re-production and increase of each in its own kind. 
 On the fourth day he made those great luminaries, that shine 
 in the firmament of heaven, the sun, moon, and stars ; or- 
 daining, at the same time, that the sun should preside over the 
 day, and the moon over the night ; that by their stated revo- 
 lutions they sliouhl also regulate the days, the months, and 
 seasons of the ycai\ On the fifth day God extended his cre- 
 ative power from the inanimate to the animated part of tho 
 universe. From the waters he produced an innumerable 
 variety of creatures, containing within themselves tlie princi- 
 
8 HISTORY OF THE [age i 
 
 pie of life and motion; fishes of various size, and birds of eve- 
 ry kind, which he blessed, and bade to increase and multiply, 
 commanding these to people the air, and those the watery 
 deep. On the sixth day he commanded the earth to produce, 
 not plants and trees, as it had already done, but animals and 
 living creatures of every species. He chose likewise on the 
 same day to create man, the last and most perfect of all his 
 w^orks ; for, of so many excellent beings which he had formed, 
 man was the only one capable of knowing and of loving his 
 Creator ; and therefore for man were they all created. The 
 creation being thus perfected, God on the seventh day ceased 
 from doing any thing more ; for which reason that day was 
 then consecrated to the divine service, and appointed to be 
 kept holy in future times. 
 
 Such is the account Moyses has given us of the creation, 
 in which we find no mention made of the angels ; but as 
 those pure spirits do most certainly exist, the holy fathers 
 are of opinion, that they were created by almighty God, when 
 he spoke those words. Let light be made : and in consequence 
 St. Austin understands that separation, which God made of 
 the light from darkness, to express also a division, which he 
 at the same time made of the good angels from the bad. 
 Thus, from the first existence of the world, and in the most 
 excellent of his creatures, it pleased the divine wisdom to let 
 ns see, that none can be happy who separate themselves 
 ^m God ; that, to whatever degree of greatness or of glory 
 itiej may be raised, they must still remain subject to their 
 Creator, since nothing can screen them, if they transgress, 
 from the justice of an offended Deity : therefore, as, by the 
 example of the good angels, we are encouraged in that indis- 
 pensable duty of fidelity, which we owe to our Creator, so, at 
 the remembrance of those fiery torments, into which the 
 rebel angels have been thrown, we must undoubtedly con- 
 clude, that God resists the proud, and gives grace to the 
 humble. 
 
 A. M. \.'\Adam placed in the earthly Paradise: [A. C. 4000. 
 formution of Eve, Gen. 2. 
 
 The heavens and the earth being made complete, with all 
 their ornaments, and the man, who had been formed out of 
 the earth, being moreover dignified with a spiritual and im- 
 mortal soul, according to the image and likeness of his Maker, 
 God constituted him the master of the universe, and placed 
 
AGE I.] HOLY BIBLE. 9 
 
 him in the terrestrial paradise. Paradise was the seat of all 
 earthly happiness, a garden teeming with dehght, planted by 
 the hand of God himself, and adorned with every produce of 
 nature that was pleasing to the taste and charming to the eye. 
 In the middle of this garden was a tree, called the tree of 
 life, and near it grew the tree of the knowledge of good and 
 evil. Here it was that God placed the first man, not to be 
 an idle inhabitant or a mere spectator of the place, but to keep 
 and work it, as the Scripture particularly specifies. But lest, 
 in the midst of such delights, he might unwarily forget his 
 divine Benefactor, on whom he solely depended for the enjoy- 
 ment of them, almighty God restrained him in one particular 
 point, and thereby gave him an opportunity of showing at 
 once his obedience and his gratitude. The precept was but 
 one ; it was an easy and a just precept. You may eat, says 
 God, of every tree that grows in Paradise, excepting that of 
 the knowledge of good and evil : that tree alone you must 
 not touch ; or, if you do, you will most assuredly die in pu- 
 nishment thereof. He then made all the living creatures pass 
 in review before Adam ; and Adam, for so the first man was 
 called, gave to each a name, expressive of the nature and 
 qualities of which each species of bird and animal was pos- 
 sessed. Amidst such a variety of living creatures, he saw 
 none equal to himself, nor was there one endowed with 
 reason, to whom he could speak his thoughts. He fell asleep, 
 and, during his repose, God took out one of his ribs, which he 
 formed into a woman, filling up the vacant space in his side 
 with flesh instead of bone. Adam no sooner saw her, but, 
 struck at her charming figure, with ecstasy he cried out. This 
 is the bone of my bone, and the flesh of my flesh ! For this 
 reason the husband in future times shall leave his father and 
 mother to cleave to his wife, and they shall be two in one. 
 
 In this first Adam almighty God has given us a most palpa- 
 ble mark of what was long after to happen in the second : and 
 the holy fathers tell us, that the mysterious sleep of Adam 
 was a figure of the death of Jesus Christ upon the cross. 
 For then it was, that the Church was formed by our divine 
 Saviour : and the water and blood, which issued from his 
 gaping side, mark the source from whence the sacraments of 
 the new law derive their power to heal and cleanse our souls. 
 This lioavenly Bridegroom, having in some sort left his Father 
 in heaven, came in human shape amongst us, to unite iiimself 
 eternally to his Church, the spouse he had taken upon earth ; 
 and, having made us worthy of contracting so inefl'able an alii- 
 
 n 
 
10 HISTORY OF THE [age i. 
 
 ance with him, he most truly says of his Church, what Adam 
 said of Eve, Behold the flesh of my flesh, and the bone of my 
 bone ! 
 
 A. M. 1.] The Fall of Adam. Gen. 3. [A. C. 4000. 
 
 Scarce had Adam and Eve begun to enjoy the delights of 
 paradise, when the devil, who had been already ruined by 
 his pride, resolved to try his utmost malice against them : he 
 resolved to deprive them at once, if he could, both of their 
 happiness and innocence. He was galled with envy to see 
 two creatures, whose low beginning was from the slime of the 
 earth, thus blessed and happy in their fidelity to God, while 
 he, an original inhabitant of heaven, was thrown down into 
 the lowest disgrace and misery. He therefore began to ex- 
 ecute the ruinous design which he had formed against them, 
 and undertook to destroy the succeeding race of mankind in 
 the very root. For this purpose he made use of the serpent, 
 which of all animals was the most subtle : and, not doubting 
 but the easiest and most certain way to succeed would be to 
 seduce the woman first, he thus expressed himself to her : 
 Why has not God permitted you to eat indiscriminately of all 
 the fruits of this garden ? He has, replied Eve : we eat of 
 every fruit in the garden except one, and that one God has 
 forbidden us to touch, lest we die. It is not the fear of your 
 dying, answered the serpent ; it is the apprehension of your 
 knowing too much, which has induced God to lay such a re- 
 straint upon you ; for he knows, that by eating of this fruit 
 you will not die, but that your eyes will be opened, and you 
 yourselves will become as Gods, like him, having the know- 
 ledge of good and evil. Eve, instead of turning away her ear, 
 as she ought, from such deceitful language, not only hstened, 
 but was even pleased with her seducer. She was flattered 
 with his promise ; she sucked the poison of his words into 
 her very soul ; she looked earnestly at the fruit, and, conclud- 
 ing it to be as delicious to the taste as it was delightful to the 
 eye, she put forth her hand, she took it, she eat of it. Thus 
 was Eve gradually led to transgress the command of her 
 Creator, and thus did sin enter into the world. For no sooner 
 had she herself eaten of the forbidden fruit, but she offered it 
 to her husband, and he did also eat thereof. Rather than be 
 the cause of any uneasiness to the spouse he loved, he chose, 
 by a sinful compliance, to renounce the fidelity which he owed 
 to his Creator, and thereby betrayed a want of that manly 
 
AGE I.] HOLY BIBLE. 11 
 
 virtue, even in paradise, which Job in aftertimes so greatly 
 displayed upon his dunghill, as the fathers remark. 
 
 This is the transgression of which death and all the train of 
 human miseries is the fatal consequence. This is the sin too 
 enormous in its guilt for words to express, since in the father it 
 ruined his whole posterity. Sprung from rebellious parents, 
 we are born the slaves of Satan ; nor should we have ever 
 had the possibility of recovering our forfeited inheritance, 
 had not God himself become our deliverer. The greatness 
 of so unmerited a mercy ought never to be forgotten by us : 
 as, on one hand, it challenges our most grateful acknowledg- 
 ments to God, so, on the other, it admonishes us to be always 
 upon our guard against every temptation of the old serpent. 
 That malicious enemy of mankind still remembers, and still 
 practises, the same wiles, that succeeded once so well with 
 him in paradise. By a thousand ways he daily tries to per- 
 suade us, that we may innocently follow our own inclinations, 
 even against the express commands of God our Creator. 
 But as Eve by experience found the threats of God to be as 
 certain as the promises of the serpent were deceitful, so we 
 always should remember, that God is still as unchangeable, 
 as he was then, in the commands he gives ; and that the spe- 
 cious interpretations we may be tempted to make, in order 
 to elude their force, are no more than the artifices of a subtle 
 enemy, endeavouring to impose upon the children as he once 
 did upon their parents. 
 
 A. M. 1.] Punishment of Adam. Gen. 3. [A. C. 4000. 
 
 By the fall of our first parents vanished the pleasing pros- 
 pect of their happiness. Being stript of their original inno- 
 cence, they for the first time perceived that they were naked. 
 For while their minds were unstained with sin, and the appe- 
 tite of their senses remained subject to reason, they had 
 known no cause of shame: but shame now followed the 
 inward consciousness of guilt, and made them blush at what 
 they had not observed before ; for which reason they girded 
 themselves round with fig-leaves, finding a total change was 
 wrought within them. What had hitherto been their joy, 
 began to alarm and terrify : they hoard the voice of God 
 walking in the garden : it was no longer the voice of glad- 
 ness, it was a sound of terror in their ears : (hey ran off, and 
 hid themselves, treml)ling with fear, among the thickest of 
 (he trees. God called upon Adam by namO) and asked iiira 
 
12 HISTORY OF THE [age i. 
 
 where he was. I heard your voice, said Adam, but was afraid 
 of being seen by you on account of my being naked. Adam 
 mentioned not the real reason of his fear, but soon found that 
 it was in vain to dissemble with an all-knowing Gcd. Being 
 severely reprimanded for his disobedience, which was the 
 real cause of his blushing and confusion, he began to excul- 
 pate himself upon the weak, but cruel pretence, that the 
 woman had first offered the fruit to Ijim. The woman, hear- 
 ing herself thus accused, sought also in the same manner to 
 shift the blame from heri^elf, and fix it upon the serpent, that 
 had deceived her. But in a formal violation of his precepts, 
 God admits of no such excuses : he cursed the serpent upon 
 the spot, as the prime promoter of the sin, condemning him 
 to creep upon his belly along the earth, and to eat of the dust 
 thereof all the days of his life ; and concluded by pronouncing 
 his disgrace and final overthrow by the woman, who in her 
 seed should hereafter crush his head. He then addressed 
 himself to the other two offenders, that stood before him, and 
 sentenced them both to the most afflicting penalties, which 
 their posterity severely feel to the present day. He told 
 the woman, in particular, that he would multiply- her suffer- 
 ings : that, in bringing forth her children, she should groan 
 with pain, and be for ever subject to her husband's power. 
 To Adam he said, that, since he had preferred the woman's 
 voice to the voice of God, the earth should be cursed on that 
 account ; that, notwithstanding his hard labour to render it 
 fertile, it should produce him briers and thorns ; and that by 
 the sweat of his brow he should earn his bread ; until he 
 returned to dust, from whence he had been taken. After 
 this he clothed them with the skins of beasts, and, to make 
 them still more sensible of their sinful folly, he ironically 
 exclaimed, Behold ! Adam is become like one of us ; by ex- 
 perience he has now the knowledge of good and evil. He 
 never shall come near the tree of life, lest he should be for 
 eating also of that fruit, and live for ever. God therefore 
 drove them out of paradise, and at the entrance placed a 
 cherub with a fiery sword, to prevent their return. 
 
 Thus were our unhappy parents compelled to quit that 
 garden of delights : thus were they sent out to bewail their 
 misery in a desert land, where they met with nothing but the 
 melancholy marks of their own disobedience. Their ideas 
 of the happiness, which they had just lost, were fresh in 
 their minds; and, having now the experience of evils, 
 which in the state of innocence they had never known, they 
 
AGE I.] HOLY BIBLE. 13 
 
 could not help making a comparison between the two ex- 
 tremes. The first light of natural knowledge was not yet 
 extinguished in them ; their notions of good and evil were 
 more clear than any man can now form ; the more sensible 
 therefore was their affliction to see themselves so miserably 
 fallen from what they were. Their hearts \iere ready to 
 burst with grief at the prospect of so many of their helpless 
 children, who were eternally to perish on their account. 
 For, having once consented to the sin, they could not possibly 
 prevent the fatal consequences of it. However exemplary 
 their penance may have been, it could not of itself save either 
 them or their children. The work of their salvation, more- 
 over, required the grace and mediation of a God made man, 
 whose merits should be equajly infinite with his mercy. 
 This Jesus Christ has done for them and us ; and he has 
 done it in so wonderful, and so plentiful a manner, that, with 
 the Church, we may call the sin of Adam in some sort a ne- 
 cessary sin and a fortunate transgression. This is the re- 
 demption which our first parents hoped for ; this was the 
 thought that comforted them in all their miseries. 
 
 A. M. 128.] Abel slain by his Brother Cain. [A. C. SS72. 
 Gen. 4. 
 
 Adam, soon after his fall, began to increase his family ; the 
 first of his sons was called Cain, and the second was called 
 Abel. Cain soon showed himself to be of a very jealous 
 temper, naturally rough and violent ; he employed his time 
 in working and tilling the ground. Abel was more meek ; 
 his natural turn of mind led him to the more gentle exercises 
 of piety in the employment of a shepherd. Both bcin"; in- 
 structed in the duties of religion, they both worshipped the 
 supreme Being by religious sacrifice ; the one offered to God 
 the best and the fattest of his flocks, the other presented him 
 with the first fruits and gifts of the earth. But, as their offer- 
 ings were made with very different dispositions of the heart, 
 so very different likewise was the acceptance they found in 
 the divine sight. It stung Cain to the very quick to see the 
 preference given to his brother ; his countenance fell, and a 
 discontented gloom expressed the rancour of his heart. The 
 piety of Abel was tlie great cause of his uneasiness ; and a 
 brother's good qualities, which lie himself was wholly void 
 of, stirred up his envy into a most violent hatred : it was the 
 
 beginning of what has happened in every subsequent age of 
 y 
 
14 HISTORY OF THE [age i. 
 
 the Church, where the good .and virtuous are obliged to 
 bear the unjust censures and aversions of the wicked, witli 
 whom they converse. God himself was pleased to speak, in 
 order to gain the heart of that wretched man. He asked him 
 why he let himself be carried away by passion ; why he 
 was cast down ; and why he fretted at what did not concern 
 him. Thou art accountable only for thy own actions, said 
 God to him, whether good or evil : if they are good, thou 
 shalt have thy reward ; but if evil, thou alone must bear the 
 guilt of thy sin. The divine admonition was with6ut its 
 effect. For, as saint Gregory observes, the word of God, 
 which is so sovereign a remedy agajng^ every other distemper 
 of the soul, cures not the secret wounds of envy*;^Wlie^ ap- 
 plied to them : it does but exasperate instead of healing. Cain 
 had worked his passion up to its full height ; being bent upon 
 acts of violence, he invited his harmless and unsuspecting- 
 brother to walk out with him into the fields, where he vio- 
 lently attacked and killed him upon the spot. Horrid as the 
 action was, the murderer w^as too hardened in his guilt to be 
 shocked at it. God soon after asked him, what was become 
 of Abel. He insolently answered, that he did not know, 
 neither was he his brother's guardian. But, to convince him 
 that nothing can escape the eye of an all-discerning Provi- 
 dence, God told him, in reply, that the blood of his brother 
 Abel cried to heaven for vengeance against him ; that he 
 should therefore be accursed upon the earth ; that he should 
 shun the society of men, and live a vagabond all the days of 
 his life ; giving an example to future ages of the vengeance 
 due to all, who unjustly shed their innocent neighbour's 
 blood, or by enmity murder him in their hearts. 
 
 The holy fathers consider the death of Abel as a figure of 
 the death of Jesus Christ, and his sufferings as a beginning 
 of those persecutions which the faithful in all ages were to 
 bear from their jealous brethren. Therefore the true follow- 
 ers of their divine Master are not afraid of being exposed 
 to the injustice of a persecuting world, knowing that, if their 
 sufferings are great, great also will be their reward ; and 
 that to repine at the first, would be to make themselves un 
 worthy of the second. 
 
 A. M. 1556.] Noah's Ark, Gen. 6. [A. C. 2444. 
 
 The descendants of Cain inherited their father's spirit, 
 tiiid became a very wicked race of men ; the sins of the earth 
 
AGE I.] HOLY BIBLE. 15 
 
 increased in proportion with the number of its inhabitants. 
 About the time of Abel's death, God had given to Adam 
 another son, whom he named Seth, and whose descendants, 
 for their piety, are in the holy Scripture called the sons of 
 God ; till, falling in love with women of the race of Cain, 
 they also were corrupted like the rest. In process of time, 
 their wickedness became so great and universal, that scarce 
 any remains of virtue could be discovered in them. The 
 marks of original righteousness were either worn away by 
 neglect or disfigured by vice. Man, the visible master-piece 
 of the creation, was so far degenerated from his first state, 
 that he seemed a disgrace even to the creatures that had 
 been made for his use and benefit. The Lord repented, as 
 the Scripture expresses it, and was sorry for having made 
 him : he resolved to sweep him off the face of the earth, and 
 with him aU the living creatures that had been made for his 
 service. Amongst so many thousands of men that were 
 then living, only one was distinguished for his innocent and 
 spotless life. Noah was this man ; who, being in favour with 
 his Creator, had the happiness to be chosen by him for 
 the restorer of a future race, when the first should be de- 
 stroyed. To Noah, therefore, did G*d communicate the re- 
 solution he had taken of destroying the world by an univer- 
 sal deluge ; and, as he intended to show mercy to him and 
 his family, commanded him to build an ark, according to the 
 dimensions he then gave him. Noah set immediately to 
 work, and was an hundred years in completing it. During 
 that time men saw the preparations he was making, and 
 could not be ignorant of his design : they undoubtedly heard 
 the divine threat, but did not apprehend it would fall so 
 heavily : they considered it as a distant evil, and, beina; wed- 
 ded to their passions, either would not believe, or did not 
 regard it. 
 
 Strange as the insensibility of those antediluvians may 
 a))pcar, it is no more than what will again happen in the 
 latter days, as our blessed Saviour tells us in his Gospel. 
 As suddenly and unexpectedly as the deluge, the last judg- 
 ment will likewise come upon the world. In compassion to 
 mankind, almighty God threatens, long beforehand, that the 
 fear of punishment may make tliem studious to prevent it ; 
 for h(^ never j)unishes but with regret, and when the impeni- 
 tence of siimors provokes his severest anger. lie cannot 
 with indilVeronce see his threats disregarded, his admonitions 
 .slighted, and his mercy abused. Men must not fancy, ti)ai 
 
16 HISTORY OF THE [age i. 
 
 their numbers, or their wealth, or worldly power, will be 
 able to screen them from the vengeance that their crimes 
 deserve. When summoned to appear before the tribunal of 
 an omnipotent judge, they will find, that the whole world 
 will be as little able to stand against the fires of the last day, 
 as against the waters of the deluge. 
 
 A. M. 1656.] The Deluge. Gen. 6. [A. C. 2344. 
 
 The fatal period, fixed for purifying the earth by water, 
 being at hand, God commanded Noah to take of every kind 
 of bird and animal, male and female, seven couple of those 
 ,that were clean, and one couple only of such as were unclean, 
 and to convey them into the ark, with provisions of all sorts 
 sufiicient for a twelve-month. These orders being executed, 
 Noah and his wife, with his three sons, Sem, Cham, and 
 Japhet, and their three wives, entered into the ark, and, ac- 
 cording to the Scripture phrase, God fastened close the door 
 on the outside. At that moment the cataracts of heaven 
 were opened, and an*incessant dieluge of rain was poured out 
 with great violence for forty days and nights together. The 
 earth soon disappearetf, and the sea was ho longer distinf 
 guished by any bounds ; the inundation spread itself impetu- 
 ously above every thing, till the surface of the waters was 
 fifteen cubits higher than the highest mountains. Birds, 
 animals, and men, were swept away by the torrent, and lay 
 buried beneath the deep ; and, excepting what were in the 
 ark, all perished v/ithout distinction. The ark, in the mean 
 time, rose with the rising flood, and rode triumphant over the 
 raging waters. Then did those unhappy mortals, who had 
 laughed at Noah's .prudent forecast^ mgst bitterly bewail 
 their folly; with deep despair did they then see themselves 
 swallowed up by the resistless waves, and the moi-e sensibly 
 did they feel the stroke of their destruction, as they had re- 
 ceived the power and timely notice to prevent it. 
 
 The holy fathers have considered the ark of Noah .as a 
 figure of the Church of Christ, and in that view have learn- 
 edly commented, not only upon the stateliness of its bulk, but 
 also upon the assemblage of living creatures, that were con- 
 tained within it. The Church, like the ark, has triumphantly 
 risen above the storms that have been raised to depress her ; 
 by the activity and vigour of her founders, she has carried sal- 
 vation even to the extremities of the earth, whilst, by the voca- 
 tion of the Gentiles, she assembles within her pale a collective ^ 
 
AGE ii.J HOLY BIBLE. 17 
 
 body of believers from every tribe and nation beneath the 
 sun. This is the refuge which all must flock to, who desire 
 to be saved ; this is the sanctuary, ^ut of which no salvation 
 can be found. For whoever does not believe, says our bless- 
 ed Lord, will eternally perish. Singular, then, bas been the 
 mercy of our Redeemer, who, in preference to thou^nds, has 
 not only taken us into the bosom of his Church, but has 
 moreover given us the grace to know our happiness therein. 
 Without such a grace, we had, like the rest, been borne down 
 the torrent, wliich has deluged the world with vicfr and infi- 
 delity. By a merciful stroke of his special provid^ce we 
 have been cleansed from sin in the waters of baptism ; by 
 his cross we have been rescued from perdition ; and through 
 his merits we hope to enter the haven of eternal repose. 
 
 END OF THE FIRST AGE. 
 
 Names and Ages of the ten Patriarchs of the First Age. 
 
 A.M. 
 
 
 born 
 
 died 
 
 aged 
 
 1 Adam 
 
 
 930 
 
 930 
 
 2 Seth 
 
 130 
 
 1042 
 
 912 
 
 3 Enos 
 
 235 
 
 1140 
 
 905 
 
 4 Cainan 
 
 325 
 
 1235 
 
 910 
 
 5^Malaleel 
 
 395 
 
 1290 
 
 895 
 
 6 Jared 
 
 460 
 
 1422 
 
 962 
 
 7 jEnoch 
 
 622 
 
 987 
 
 365 
 
 8 Mathusalem 
 
 687 
 
 1656 
 
 969 
 
 9 Lamech 
 
 874 
 
 1651 
 
 777 
 
 10 Noah 1057 2006 950 
 
 SECOND AGE OF THE WORLD. 
 
 FROM THE DELUGE, 1657, TO THE VOCATION OF ABRAHAM, 
 2083 : COMPREHENDING THE SPACE OF 426 YEARS. 
 
 A. M. 1657."|A7k/A quits the Ark : the Rainh()u\\ \, C. 2343. 
 Gen. 8. 
 
 Thk flood had contintied in its full fury for a iiundrcd and 
 fifty (hiys, wluMi (lod was ])leased to rcnuMnher Noali and his 
 :3* C 
 
18 HISTORY OF THE , [age ii. 
 
 companions in the ark. He put the wind into motion, which, 
 blowing steadily from one point, began to dispel the clouds, 
 and to drive the waters back to their source. The inunda- 
 tion visibly decreased, and in the seventh month left the ark 
 upon the top of Mount Ararat, in Armenia. The ark there 
 rested for four months, when Noah, being eager, to^^ know 
 whether the waters had subsided, opened the window and 
 sent out a crow : the crow, an unclean bird, and the emblem 
 of an abandoned sinner, returned no more into the ark : but 
 the dove, which was sent out seven days after, not finding 
 any place to rest upon, soon flew back, and was taken in 
 again. At the end of seven days more, she was sent out a 
 second time, and in the evening came back with a green 
 olive-branch in her beak, which Noah joyfully received, not 
 only as a proof that the flood was abated, but likewise as a 
 sign that God was now reconciled with the world. He opened 
 the top of the ark, looked round, and saw that the waters 
 had retired, and left the surface of the earth quite dry. By 
 the command of God, he then went out of the ark, he and 
 his wife and sons, and every other living creature with them, 
 after they had been shut up for a whole year. He no sooner 
 set his foot upon the dry land, but he erecied an altar, and offer- 
 ed to God a sacrifice, in acknowledgmept of his special good- 
 ness towards him. God was pleased with Noah's gratitude, 
 and accepted his sacrifice. He blessed him and his children, 
 telling them to re-people the earth, which he promised never 
 to curse again on account of the sins of men. To convince 
 them of the care he took of their future preservation, he 
 impressed an awe and fear of man upon the brute creation, 
 and gave to Noah and his sons a discretionary power over all 
 living creatures, with permission to use them as they used 
 the vegetables of the earth, for food and nourishment. He 
 moreover entered into a solemn covenant with the holy pa- 
 triarch and his posterity, and assigned the rainbow as a 
 token of the peace between them. When you shall see my 
 bow in the clouds, said he, be then assured, that I am mind- 
 ful of the contract, and of the promise I have made, never to 
 destroy the world again by another flood. And in effect no 
 such general calamity since that period has befallen mankind : 
 though their heinous crimes have often cried, and still cry 
 aloud for vengeance, God nevertheless continues faithful to 
 his word, nor will his promise ever fail. The rainbow is a 
 standing sign of his mercy towards us ; and, as often as that 
 .sign appears, it ought to remind us of the gratitude we owe 
 
AGE ii.J HOLY BIBLE. 19 
 
 him. For his power is still the same, nor is his arm abridged, 
 though no longer exerted with the same visible marks of terror. 
 It is not simply to the painted bow, which appears in a 
 clouded sky, that we are to confine our view ; it is the Church, 
 says saint Ambrose, on which we are to fix our attention. 
 Brilliant as the rainbow in all its glory, the Church shoots 
 her rays of brightness on every side through the clouds that 
 surround her. Those brilliant rays are the various graces 
 with ^vjjich Gq^^^orj>6.hie spquse, aijd m^kes her shine so 
 chafminJ|to the eyes of men. Faithful in her duty, she re- 
 ceives them all as the gifts of his divine goodness to her ; 
 she bows to God, the Author of her greatness ; him she 
 adores as the Sun of justice, that enlightens and sets her up, 
 not only as a sign, but as the mediatrix of peace between God 
 and his people. 
 
 A. M. 1658.] Cham cursed by his Father. [A. C. 2342. 
 Gen. 9. 
 
 Scarce had the effects of God's anger ceased upon the 
 earth, when there happened an event, which shows what 
 little good is to be expected from man, when his heart is 
 once corrupted, or governed only by servile fear. Of the 
 three sons of Noah, who had been so miraculously preserved 
 from the general wreck, there was one, who, having first drawn 
 upon himself the malediction of his father, merited also that 
 of God ; instead of being the head of a virtuous race, for 
 which he had been preserved, he became the author of a 
 very unfortunate posterity. Noah, seeing himself in the midst 
 of a ruined and dispeopled country, applied himself to the 
 works of husbandry, and, amongst other rural employments, 
 planted the vine. When the time of vintage came, he gather- 
 ed and pressed the grapes, drank freely of the juice, and 
 intoxication was the consequence, before he was aware of it. 
 He fell asleep in a posture, as it happened, not decent to be 
 seen, and lay uncovered in the middle of his tent. Cham, 
 his second son, and the father of Chanaan, was the first to 
 discover him in that situation. Filial piety, one would think, 
 ought to have prompted him to conceal, or at least compas- 
 sionate, an aged father's disgrace ; but, instead of that, he 
 impudently laughed and diverted himj^elf at what he saw. 
 Nor was that all : he ran open-mouthed with it to Sem and 
 Japiiet, and invited them also to come and join in the diver- 
 sion. But they, more mindful of the reverence due to a 
 
20 HISTORY OF THE ^ [age ii. 
 
 parent, threw a mantle over th^ir shcnilders, and, respectfully 
 turning their faces a different way, covered in their fathei 
 what they could not innocently look at. Noah, as soon as he 
 awoke, being informed of all that had passed, condemned the 
 action of Cham, and pronounced the curse, which his son 
 Chanaan was to inherit on that account. Chanaan, said he, 
 shall be a slave to the slaves of his brethren unto future 
 generations ; while, for their piety, Sem and Japhet shall be 
 blessed with a long and prosperous posterity. 
 
 This story, in the literal meaning of the words, conveys a 
 most important instruction for children to pay that honoui 
 and respect to their parents, which God commands them, and 
 to be always careful not to laugh at, nor expose, ihe private 
 failings they may discover in them : but in its figurative 
 sense, according to saint Austin, it inculcates to all Christians 
 a respect for Jesus Christ, their true Father, in his state of hu 
 miliations and sufferings. The bitter cup of affliction, which 
 his heavenly Father gave him to drink ; the fruit of that un- 
 grateful vine, which he himself had planted ; the nakedness 
 and disgrace, which accompanied him upon the cross ; are all 
 strongly marked in the circumstances of Noah's story. And 
 though few, perhaps, may be impious enough to laugh openly at 
 the cross and ignominies of Jesus Christ ; yet the number of 
 those, who, by their worldly conduct, throw that slight upon 
 their suffering Redeemer, is not very small. We in effect 
 laugh at Christ, says the same holy doctor, when, by our 
 actions, we contradict the principles of our Christian profes- 
 sion ; we despise the humiliations of Christ by indulging the 
 pride of life ; we ridicule, in fine, the sufferings and the cross 
 of Christ, by showing our contempt of those, who are more 
 professedly the followers of his footsteps, and the imitators 
 of his patience. 
 
 A. M. 1757.] The Tower of Babel Gen. 11. [A. C. 2243. 
 
 The descendants of Noah soon became very numerous : 
 in the space of about a single century they were so surpris- 
 ingly increased, that the country they were in was too scanty 
 for their numbers. Being obliged to extend their territories, 
 they began to look out for new settlements in different parts 
 of the globe. Before their separation they proposed leaving 
 some monument behind them that might make their memory 
 famous in after ages. With that view, they undertook to 
 build a city, and in it to erect a tower, the top whereof 
 
AGE II.] HOLY BIBLE. 21 
 
 might reach to heaven. Their intention was not merely to 
 signalize their name, but to provide themselves, moreover, 
 with a place of security against any future deluge that might 
 happen. Extravagant as the project was, they seemed, ne- 
 vertheless, determined to effect it. They set immediately to 
 work ; upon the conceited notion of human pride they fool- 
 ishly laid the foundations of their own disgrace, and wickedly 
 attempted to raise themselves above the reach of being stopped 
 or awed from sin by the fear of punishment. God fixed his 
 eye upon those busy sons of Adam, looked down upon the 
 tower they were labouring at, and saw how bent they were 
 upon finishing it. At that time they all spoke the same lan- 
 guage, and thereby encouraged one another in their impious 
 undertaking. Full of that thought, they did not consider, 
 from whom they had received the gift of speech, or that it was 
 as easy for the Almighty to take away as it was to give. 
 By a stroke of the divine power, they in a moment lost 
 their uniformity of accent, and were surprised to hear nothing 
 but a confused and discordant sound of words, which no one 
 understood. The disorderly noise and tumult, that ensued 
 upon it, forced them to desist ; and the tower they had 
 begun was, on that account, called the Tower of Babel, or 
 Confusion. 
 
 That tower of confusion, says saint Bernard, is the figure 
 of all such worldly projects as presumptuous mortals were to 
 form through every age in opposition to the commands of God. 
 More pleased with the appearance than with the reality of 
 being truly great, men often set aside the substance of real 
 good, and toil after the shadow of they know not what. God 
 in this instance showed his displeasure at the presumption of 
 men by punishing them in that slippery pait, the tongue, 
 which was, and still continues to be, the active instrument of 
 sin. That diversity of languages, which then began, and still 
 subsists between nations, is, as it were, a continual voice that 
 makes itself be heard over the whole earth, and intimates to 
 all, says saint Austin, that the shortest and the surest way 
 to heaven is not in building lofty edifices to their vanity, nor 
 in forming vast projects in the mind, but in humbly submit- 
 ting to the decrees of God ; not in pretending to elude his 
 justice by an obstinate resistance, but in endeavouring to de- 
 seiTe his mercy by a timely repentance. 
 
 ' END OF 'rui: SKCOND AGE. 
 
22 HISTORY OF THE [age ui. 
 
 Names and Ages of the ten Patriarchs of the Second Age. 
 
 
 A. 
 
 , M. 
 
 
 
 born 
 
 died 
 
 aged 
 
 1 Sem 
 
 1558 
 
 2158 
 
 600 
 
 2 Arphaxad 
 
 1658 
 
 1996 
 
 338 
 
 3 Sale 
 
 1693 
 
 2126 
 
 433 
 
 4 Heber 
 
 1723 
 
 2187 
 
 464 
 
 5 Phaleg 
 
 1757 
 
 1996 
 
 239 
 
 6 Rehu 
 
 1787 
 
 2026 
 
 239 
 
 7 Sariig 
 
 1819 
 
 2049 
 
 230 
 
 8 Nachor 
 
 1849 
 
 1997 
 
 148 
 
 9 Thare 
 
 1878 
 
 2083 
 
 205 
 
 10 Abraham 
 
 2008 
 
 2183 
 
 175 
 
 THIRD AGE OF THE WORLD. 
 
 FROM THE VOCATION OF ABRAHAM, 2083, TO THE DELIVERY 
 OF THE HEBREW PEOPLE OUT OF EGYPT, 2513 ; COMPRE- 
 HENDING THE SPACE OF 430 YEARS. 
 
 A. M. 2083.] Vocation of Abraham. Gen. 12. [A. C. 1917. 
 
 From the disj^ersion of mankind into different parts of the 
 universe, is dated the origin of the different states and king- 
 doms, that were then formed by their enterprising leaders. 
 Being no longer awed by the presence of their patriarchs, 
 they soon forgot the principles, and laid aside the practice, of 
 the religion they had been instructed in. Instead of God, 
 man began to worship creatures, in which they fancied a 
 divinity to reside. A corruption of morals became almost 
 universal, and the true religion remained but with a few of 
 the descendants of Sem, and they were chiefly of the branch of 
 Heber. Idolatry had begun to spread itself even amongst them, 
 when God was pleased to select to himself a man more deserv- 
 ing than the rest, whom he destined to be the founder of a 
 more faithful race. This extraordinary man was called 
 Abraham, the tenth in a lineal descent from Noah, and lived 
 with his father Thare, in Ur, a city of the Chaldeans. Here 
 it was that God appeared and imparted his orders to him. 
 Go forth from thy native country, says the Almighty ; quit 
 thy kindred and thy father's house, and pass into the land 
 
AGE III.] HOLY BIBLE. 23 
 
 that I will show thee. Thee I will make the father and the 
 head of a great people, and thy name shall be famous amongst 
 them. Those that shall bless thee, I will bless, and those 
 that shall curse thee, will I likewise curse ; and in thee shall 
 all the nations of the earth be blessed. Abraham gave im- 
 plicit credit to the words he heard, and immediately prepar- 
 ed to execute the divine order. He communicated it to his 
 wife and father, who agreed to go along with him. He 
 therefore bade an eternal adieu to the place that gave him 
 birth, and began his journey towards the country that God 
 had pointed out to him. Lot, his brother's son, was one of 
 the company. Abraham advanced as far as Haran, a city of 
 Mesopotamia, where he seems to have made some stay. 
 There it was he buried his father ; after which he proceeded 
 in his journey towards the land of Chanaan. Upon his arri- 
 val thither, God renewed to him his former promise of put- 
 ting him in possession of all that country. Abraham erected 
 an altar upon the spot, and adored that sovereign Power, which 
 bids the empire of nations rise or fall, as it pleases to direct. 
 He had not been long in the country, before a raging famine 
 obhged him to leave it, and to retreat into Egypt. But whilst 
 he retreated from one danger, he became apprehensive of 
 perishing by another. The comeliness of Sarah's person, he 
 thought, would tempt the men of Egypt to make away with 
 the husband, that they might take the wife. For that reason, 
 he desired her to say, she was his sister, as in effect she 
 might, without any injury to truth. The event quickly 
 showed, that Abraham was not wrong in his conjectures. 
 For the Egyptians no soonersaw Sarah, but they were talvcn 
 with her beauty, and described her to Pharaoh, their king. Pha- 
 raoh sent for her to his palace, with an intention of makini^ 
 her his wife ; ordering, at the same time, that every mark ot 
 civility should be paid to Abraham her brother. Sarah was 
 in a very critical situation, which must have ended in her 
 shame, if God himself had not been tlie guardian of her puri- 
 ty. By the most convincing proofs of his anger, he made 
 Pharaoh sensible of the wrong he had done, and that the wo- 
 man he had forced into his palace was the wife of Abraham, 
 '^hiiraoh, upon this, ordered Abraham to be brought before 
 liim; and, without making him any other complaint, than that 
 of his not having at first told him that Sarali was his wife, 
 bade him take lier, and go his ways. So totally averse to the 
 crime of adultery was this prince, although an idolater, says 
 saint Ambrose, and so tender was he of a stranger's honour. 
 
24 HISTORY OF THE [age in, 
 
 with whom he had no other connexion, than that of his hav- 
 ing talien refuge within his dominions ! 
 
 Thus it was, that God called to himself the man, whom he 
 had chosen to be the father of all true believers, and such 
 v/ere the first proofs he made of the steadiness of his faith. 
 He commanded him to quit every advantage, which he had 
 been born to in his native country, and go into a foreign land, 
 where, at his very first entrance, he had all the hardships of a 
 severe famine to struggle against. Being again forced to 
 abandon the place he had been directed to, he retired into 
 an idolatrous kingdom, where, amidst a thousand frights, he 
 ran a thousand risks, without any other comfort, than that of 
 having been obedient to him, who was pleased to make that 
 trial of his faith. But by experience he was in the end con- 
 vinced, that he had nothing to fear under the immediate pro- 
 tection of a God, who knows how to turn to our advantage 
 all those passing inconveniences, which we patiently submit 
 to, rather than give up our allegiance to him. 
 
 A. M. 2084.] Lot leaves Abraham, Gen. 13. [A. C. 1916. 
 
 Abraham staid no longer in Egypt than necessity obliged 
 him : he came back into the country, which he had left the 
 year before, and fixed his residence near Bethel. He had 
 not been long there, when he began to experience a misfor- 
 tune, which is but too often the attendant of wealth. Both 
 he and his nephew were possessed of great riches, which 
 consisted chiefly in their numerous herds and flocks. Many 
 servants were of course employed in taking care of them ; 
 and where different interests prevail, disputes and disagree- 
 ments will necessarily arise. Abraham, who was naturally 
 of a very pacific turn of mind, being apprehensive of the evil 
 consequences that were likely to ensue from such domestic 
 wrangles, judged it the more prudent part to propose to his 
 nephew a timely separation, before the quarrel should spread 
 from the servants to their masters. He went to find out Lot, 
 and begged, that, as they were brethren, there might be no 
 misunderstanding between them, and that every subject of 
 complaint between their servants might be instantly removed. 
 Behold, said he, the country is open to your choice ; take 
 the part you like best : if you choose to go to the left, I will 
 take the right ; or, if you prefer the right, I will then retire 
 to the left. Discreet and friendly was the proposal, as made 
 by Abraham ; but on the part of Lot there appeared neither 
 
AGE III.] HOLY BIBLE. 25 
 
 the same friendship nor discretion. Inattentive to his uncle's 
 goodness, and insensible of the loss that he was likely to 
 suffer by such a separation, he eagerly catched at the offer 
 that was made him, and so blindly threw himself, as saint 
 Ambrose observes, into numberless perils and misfortunes. 
 For the desire of a present advantage seems to have ex- 
 cluded every other consideration. Lot fixed his eyes upon 
 (he country that lay round the borders of the river Jordan. 
 The freshness of its verdure, and the richness of its soil, 
 watered with the most pleasing streams, gave it all the ap- 
 pearance of a delightful garden. The prospect was inviting : 
 it excited his desire ; it induced him to separate from the 
 most holy personage then living, and to settle in the midst of 
 the people, the most abandoned and infamous for their lusts : 
 he settled in the tpwn of Sodom. 
 
 From this story, short as it is, says the same saint Am- 
 brose, we may gather two very important instructions. In 
 the conduct of Abraham we see, how very cautious wo 
 ought to be not to enter into any dispute that may lessen fra- 
 ternal charity, and how suspected ought to be the whispers 
 of servants, whose selfish views often raise complaints and 
 jealousies of one another. In the example of Lot, we disco- 
 ver, of what dangerous consequences it is, for young persons 
 especially, to break off with a sincere and judicious friend : 
 his advice is oftentimes more essential to their happiness than 
 they imagine. A virtuous friendship is the source of bless- 
 ings, which arc not always attended to : one hasty step, 
 inconsiderately taken, is frequently productive of evils that 
 are felt for life. Though Lot was a just man, as saint Peter 
 testifies, yet we cannot but tremble for him, when, on the 
 one hand, we see him struggling with ditficulties, which his 
 imprudence had engaged him in, and, on the other, bereft of 
 the only man, who, by his presence, either might have pre- 
 vented the evils he fell into, or taught him how to surmount 
 them. 
 
 A. M. 2092.] Abraham delivers Lot Gen. 14. [A. C. 1908. 
 
 Soon after Lot had separated from Abraliam, there hap- 
 pened an event which at once evinced the charity of the 
 one and the imprudence of the other. Four kings, it seems, 
 had united their forces together, and made an incursion into 
 the neighbourhood of Sodom, laying w^stc and plundering all 
 Defore them. In order to make head against tliem, the king 
 3 1) 
 
26 HISTORY OF THE [age hi. 
 
 of Sodom solicited the assistance of four other petty princes, 
 who readily accepted of the proposal, and in one body marched 
 out against the common enemy : they came to an engage- 
 ment, were defeated, and put to flight. The four confederate 
 kings, being greatly elated with their victory, and having 
 nothing more to oppose them, directed their march to Sodom, 
 which they took and plundered. Lot shared in the common ca 
 lamity ; his effects were pillaged, and he himself carried ot 
 amongst the prisoners. Fortunately for him, a messenger had 
 escaped from the field of battle, and carried the news of his 
 captivity to Abraham. The virtuous patriarch was grievous- 
 ly afflicted at what had happened, and, concluding it to be no 
 time for tears and inactive complaints, immediately collected 
 all the force he could, and armed three hundred and eighteen 
 of the most resolute of his dependants. With that little troop 
 he went in pursuit of the victorious enemy ; and, as it was 
 upon the divine power that he chiefly relied for success, God 
 was pleased to give a blessing to his arms, and to crown his 
 courage with victory. He came up with the enemy, attacked 
 and defeated their army, which the united force of five princes 
 had not been able to cope with. Having broken their lines, 
 he pursued them in their flight, and rescued Lot, with all the 
 other prisoners that had been carried off from Sodom. 
 
 It was on this occasion, that he was met by Melchisedech, 
 the king of Salem, and priest of the most high God, as the 
 Scripture calls him. This extraordinary man sacrificed in 
 bread and wine, which the holy fathers unanimously exhibit 
 as a figure of that wonderful sacrifice, which Jesus Christ, 
 the true Priest, according to the order, not of Aaron but of 
 Melchisedech, was to institute and ordain to be performed in 
 his Church, as long as the world should last. He gave his 
 blessing to Abraham, and rendered thanks to God for having 
 given him victory over his enemies. The king of Sodom 
 was exceedingly rejoiced at this unexpected turn of his af- 
 fairs, and, with a due sense of gratitude, insisted upon Abra- 
 ham's taking home with him the rich booty that he had 
 recovered from the enemy. But Abraham, being as disinte- 
 rested in his views as he had been successful in his enterprise, 
 generously refused the off'er, and in the most solemn manner 
 declared, that of the spoils he would not take so much as a 
 single thread, nor put it in any man's power to say, that he 
 had enriched Abraham. 
 
 Thus did Abraham, as saint Ambrose remarks, become 
 more glorious by the use he made of his victory, than by the 
 
AGE III.] HOLY BIBLE. 27 
 
 victory itself. His example is an instruction to all Christians, 
 that the motive of exerting their courage should be always 
 founded in charity ; that a tender compassion for the suffer- 
 ings of others should malce them active in their relief ; that 
 the best recompense of a good action is the merit of having 
 performed it ; and that the greatest glory of a Christian is to 
 have co-operated with the designs of God for the benefit of 
 mankind. 
 
 A. M. 2093.] Tlw Flight of Agar. Gen. 16. [A. C. 1907. 
 
 Abraham seemed to be at the height of his temporal feli- 
 city ; an heir to his great riches was the only thing w'anting 
 to make him completely happy. The great desire he had 
 of so happy an event could be only equalled by his humble 
 resignation to the divine will ; and that resignation made him 
 worthy of the blessing he so earnestly wished for. In a vi- 
 sion, God expressly told him, he should have a son, though at 
 that time there was not the least probable appearance of it : for 
 Sarah was not only barren, she was, moreover, far advanced in 
 years. Abraham was too well principled in faith, not to submit 
 his judgment to the divine word ; he knew the power and vera- 
 city of Him who spoke to be equally great, so could not form 
 the least doubt of the promised blessing. But to Sarali the 
 time seemed long ; she saw no sign of her having a son, and 
 her husband was growing old ; she, therefore, begged him to 
 take the Egyptian Agar, her handmaid, to wife, and thereby 
 console them both for her past sterility. However singular 
 the proposal may seem, Abraham knew, as the holy fathers 
 observe, that it had its sanction from heaven, and, therefore, 
 gave his consent. The event did not answ^er Sarah's expec- 
 tation ; for what she intended to be her comfort, became a 
 new subject of uneasiness. Agar, seeing herself honoured 
 by her master, began to despise her mistress, and to set her- 
 self above her. Sarah complained of it to Abrahiuii ; and he, 
 to convince her that he was far from encouraging any such 
 insolence of behaviour, advised her to exert her auUiority, 
 and to insist upon the respect which is due from a servant 
 to her mistress. Sarah wanted nothing more ; she stretched 
 h(M' authority to the utmost ; she carried her correction to a 
 degree of harshness and severity not to bo borne with. Agar 
 would no longer submit, left the house, and fled off into the 
 wide country. There, in the deptli of her afHiction, she sat 
 licrbclf dow u near a fount;iin, wlicrcan angel of tJie Lordap- 
 
28 HISTORY OF THE [age in 
 
 peared to her, and asked from whence she came, and whither 
 she was going. She answered, with great sincerity, that she 
 was flying from the anger of her mistress. The angel com- 
 manded her to go back, to make her submission to Sarah, and 
 to respect the just authority that her mistress had over her. 
 
 In this manner did God employ an angel to bring things 
 back into their natural order, out of which the hurry of pas- 
 sion had first thrown them. He saw, as the holy fathers 
 take notice, that the cause of Agar's flight arose, not so much 
 from Sarah's severity, as from her own perverse temper : 
 wherefore, without casting any blame upon Sarah, the 
 angel directed his advice solely to Agar ; telling her to hum- 
 ble herself at her mistress' feet, and to regain her good graces 
 by a submissive and cheerful obedience. For God, who 
 never breaks through the order estabhshed by his justice, 
 always requires that the inferior class of mankind pay a due 
 deference to those on whom they depend. No natural abili- 
 ties or talents, however great, can authorize an insult against 
 any lawful superior ; the greater the gifts are, that we have 
 received from God, the greater should be our humility and 
 our gratitude ; for, in the divine sight, no man is great, but 
 in proportion as he is little in his own. 
 
 A. M. 2107.] Abraham entertains the three Angels. Gen. 18. 
 
 Agar, soon after her return into Abraham's house in the 
 vale of Mambre, was brought to bed of a son, who was called 
 Ismael. At the end of thirteen years, God appeared again 
 to Abraham, renewed all his former promises, and entered 
 into a more express covenant with him. He changed his 
 name of Abram into Abraham, and told him that his wife, 
 who had hitherto been called Sarai, should, henceforward, be 
 called Sarah. He then enjoined him the law of circumcision, 
 which he commanded him and his posterity to observe, as a 
 sign of that sacred covenant, which he had just ratified be- 
 tween them. For he plainly told him, that Sarah should have 
 a son, whom he would bless, and from whom a numerous 
 race of kings and people should descend. At hearing this, 
 Abraham fell prostrate on the ground ; and, laughing with joy, 
 asked himself, if it were possible for a man a hundred years 
 old to have a son, or for Sarah to conceive in the ninetieth 
 year of her age. God repeatedly assured him it should 
 be so, and then left him. In a promise so explicit on the 
 part of God, Abraham could no longer doubt the event, espe- 
 
AGE III.] HOLY BIBLE. 2» 
 
 cially as he soon after received a further confirmation of it, in 
 the following manner. During the heat of the day, he hap- 
 pened to be sitting at the door of his tent, and, by chance 
 looking round, he beheld three angels, in the appearance of 
 men, coming towards him. He immediately rose up, and 
 advanced to meet them. It was an indispensable duty with 
 him, it seems, never to let a stranger pass without offering 
 him hospitality. He saluted his three visitors w^ith all that 
 courtesy and candid simplicity which bespeak a good heart, 
 offered them his service, begged they would let him wash 
 their feet, and present them with a refreshment. Upon their 
 accepting his offer, he stepped back into his tent, and desired 
 Sarah to prepare three hearth cakes ; then, hastening to the 
 herd, he chose out a fat and tender calf, which he ordered 
 his servants to kill and dress with all expedition. His orders 
 were speedily performed, and the entertainment served up 
 under a tree, Abraham standing the whole time, and helping 
 his guests to whatever they wanted. When they had done, 
 they inquired after his wife Sarah ; and he answering, that 
 she was within her tent, they assured him, that, by the time 
 they came that way again, she should have a son. Sarah 
 was near enough to hear what they said, and laughed secretly 
 behind the door of the tent. Upon that, one of the angels, 
 addressing himself to Abraham, asked, w^hat Sarah meant by 
 laughing as she did ; whether she disbelieved the promise, 
 or fancied any thing was difficult to God. Sarah began to be 
 afraid, and denied her having laughed. The angels told her 
 she had, gave her a gentle reprimand for her insincerity, 
 rose up, and departed towards Sodom. Abraham accompanied 
 them part of the way. 
 
 The holy fathers seem particularly delighted with the 
 virtues that shine forth in the detail of this history. On the 
 one hand, they seem at a loss for words to express their com- 
 mendation of Abraham's benevolent hospitality ; and, on the 
 other, they display all their eloquence in extolling the unaf- 
 fected modesty of Sarah. Very unlike to many of her sex, 
 who, under the pretext of charity, says saint Ambrose, seek 
 but an occasion of shining in public, she remained private in 
 her apartment, witliout so much as appearing before the 
 strangers that her husband was entertaining. From her 
 example, every Christian woman ought to know, adds 
 the same saint, that domestic retirement, and the con- 
 stant care of her family, constitute thcchicf duty of a virtuous 
 wife. 
 
 3^ 
 
aa HISTORY OF THE [age iii. 
 
 A. M. 2107.] Crimes of Sodom. Gen. 18. [A. C. 1893. 
 
 The three angels discoursed in a most familiar manner 
 *with Abraham, as they went along : they first spoke of the 
 great blessings, which from him should flow upon all the na- 
 tions of the earth, and then told him they w ere going to de- 
 stroy the town of Sodom, in punishment of its crimes, that 
 cried to heaven for vengeance. Abraham began to expostu- 
 late with them, and hoped they would not involve the inno- 
 cent, at least, with the guilty. His charitable entreaties so far 
 prevailed, as to engage their promise not to destroy the town, 
 provided ten just persons could be found therein : but Sodom 
 had them not. Abraham and the angels took leave of one 
 another : he returned home, and they went on towards So- 
 dom. Two of them reached the town about evening, and 
 Tound Lot sitting at the gate. Lot still retained the princi- 
 ^ .pies of his virtuous education ; and, in the midst of a corrupt 
 people, preserved that purity of manners, which he had learn- 
 ed from Abraham. He no sooner perceived the two strangers, 
 but he rose up to salute them : he invited them to his house, 
 and pressed them to stay all night, that they might be fresh 
 for their journey next day. The angels at first seemed to 
 make some difficulty of accepting his invitation, and said, they 
 would remain in the open street. Lot would admit of no 
 excuse, compelled them to enter under his roof, and gave 
 them a very hospitable reception. When they had supped, 
 and were retiring to rest, a lawless crowd of townsmen, being 
 inflamed with an unnatural lust of sin, surrounded the house, 
 and clamorously demanded to have the two young men, that 
 were within, given up to them. Lot was grieved to the 
 heart to find his guests thus exposed to an insult, from which he 
 was in hopes they had been secure under the shelter of his 
 roof. He went out to the Sodomites, and, by meek entreaties, 
 tried to dissuade them from their brutal design. They an- 
 swered his representations with great insolence of language, 
 bade him remember, that he was but a stranger himself, and 
 by no means qualified to advise or direct them. They grew 
 excessively outrageous, were near forcing their way into 
 Lot's house, and threatened the rudest violence to his person, 
 when the angels put forth their hand to his assistance, and 
 drew him within the door, which they instantly fastened 
 againsjt' the mob, casting, at the same time, such a mist upon 
 
 
AGE iii.J HOLY BIBLE. 31 
 
 their eyes, that they could neither see nor find the way in 
 after him. 
 
 Like unto this is the usage, and such is the violence, which 
 has been frequently experienced by the faithful servants of 
 God, who live in the midst of a corrupt and unbelieving 
 world. To the shameless Sodomites, blinded as they were, 
 and persisting in their attempt of breaking into Lot's house, 
 saint Gregory compares those wicked slanderers, who never 
 cease to insult the fairest characters. Hurried away by the 
 spirit of malevolence, they are blind to their neighbours' good 
 qualities, and fancy to themselves defects, which have no ex- 
 istence but in the wildness of their own imagination. As for 
 those, whose misfortune it is to be thus traduced by the tongue 
 of slander, God is their protector, and his holy angels are their 
 guardians. For, by the choice they make of preferring virtue 
 to vice, and duty to false friendship, they secure to themselves 
 a friend in God, who is both able and willing to support them 
 in their utmost need. 
 
 A. M. 2107.] Sodom consumedby Fire. Gkn, 19. [A. C.1893. 
 
 The angels, having thus delivered Lot from the violence 
 of a licentious mob, declared to him the commission they 
 had to destroy Sodom and its inhabitants : they desired him 
 to inform his sons and daughters, or any other persons who 
 were dependent on or connected with him, to leave the town 
 immediately, for fear of being involved with the rest of the 
 citizens, whose abominations were no longer to be tolerated. 
 Lot gave notice to the two young men whom he had designed 
 for his sons-in-law, and advised them to quit the sinful city : 
 they laughed at his advice, and treated it as a mere dream. 
 Morning being come, the angels pressed Lot to depart with 
 his wife and two daughters ; for Lot was dihitory, and seem- 
 ingly umvilling to move. They, therefore, took him by the 
 hand, and led him out of the town, expressly cautioning both 
 In'fn and his wife and daughters, not to look back, but to re- 
 tire with all sj)eed into the mountain. Lot was afraid of 
 going to the mountain, and bogged leave to retreat into the 
 neighbouring town of Segor : the angels consented to his 
 rccpiost uj)()n condition that he would make haste thither, he- 
 cause they could not execute their orders till he should he in 
 a |)lace of safety. Lot was no sooner arrived at Segor, hut 
 (Jod let fall a shower of fire and brimstoix' upon Smlom and 
 Gomorrluij and two other towns, which, with ;iU their inhaliit- 
 
32 HISTORY OF THE [age hi. 
 
 ants, and the country round, were entirely consumed. Lot's 
 wife, being terrified at the noise, unfortunately forgot the 
 caution that the angel had given her, and looked back at 
 the town. Her curiosity was punished on the spot : she 
 was changed into a pillar of salt, to serve as a warning to 
 those, who, from fear or fickleness of mind, shall at any time 
 cast a wishful look at the sinful objects they have once quit- 
 ted. Struck at so terrible an instance of the divine justice, 
 Lot began to tremble for the fate of Segor, and concluded he 
 should be more safe in the mountain that the angel had at 
 first pointed out to him : thither he then hastened, with his 
 two daughters, and concealed himself for some time in a 
 cave. 
 
 Thus, through the efficacy of Abraham's prayer. Lot was 
 miraculously delivered from the sulphureous flames of Sodom ; 
 the punishment of that infamous people was adapted to the 
 nature of their crimes. The stench and fury of the flames, 
 kindled for no other purpose than to punish, give us a strik- 
 ing figure, according to saint Gregory, of those eternal fires, 
 which are reserved for impenitent sinners in the world to 
 come : yet, dreadful as those burnings are, they frequently 
 are no more considered, than if they were but an empty dream. 
 Senseless as the sons-in-law of Lot, men often laugh at the 
 threats they hear, and disregard the danger that is hanging 
 over their heads. If that example of the divine vengeance 
 appeared to Lot so grievous and dreadful, can sinners stand 
 unmoved, and unconcernedly hear Jesus Christ assuring 
 them, that the inhabitants of Sodom, abominable as they 
 were, will, in the last day, be treated with less severity than 
 they, who shall have heard and not profited by his holy word. 
 
 A. M. 2107.] Punishment of King Abimelech. [A. C. 1893. 
 Gen. 20. 
 
 Soon after the destruction of Sodom, and in the same 
 year, Abraham quitted his former place of residence in the 
 vale of Mambre, and removed to the town of Gerara, in the 
 southern part of the country. Here the beauty of his wife 
 exposed him to the same danger from Abimelech, that he 
 had once experienced from Pharaoh. Abimelech was the 
 king of Gerara, and had an inclination to make Sarah his 
 wife, upon the presumption that she was only Abraham's 
 sister. But God, who had undertaken to be the protector 
 of the virtuous pair, even against the attempt of kings, ad- 
 
AGE III.] HOLY BIBLE. 33 
 
 monished Abimelech in the night, that she was Abraham's 
 wife, and threatened him with instant death, if he presumed 
 to touch her. Terrified at the unexpected threat, Abimelech 
 began to plead the uprightness of his intention, and hoped 
 his ignorance would recommend him to the divine mercy. 
 Almighty God received his excuse, and assured him, that, on 
 account of his simplicity, he had preserved his hands from 
 sin, nor permitted him to do an action which his heart abhor- 
 red. It was the dead of the night : Abimelech was struck 
 beyond expression at the thought of his having been so near 
 the fatal precipice : he started suddenly out of bed, called 
 his officers round him, and related to them the whole adven- 
 ture. He sent immediately for x\braham, to whom he made 
 his complaint for having deceived him. For what reason, 
 said he, did you not impart to me the whole truth ? and why 
 was I to be left in ignorance ? what injury, what provocation 
 had you received, thus to expose me and my people to the 
 hazard of being cursed for an adultery, which, as we abhor, 
 we never intended to commit ? Abraham replied, that, in thib, 
 he had not acted contrary to his usual custom ; that, in desir- 
 ing Sarah to pass for his sister, he had not offended against 
 the truth ; that, being unacquainted with their manners, when 
 he came amongst them, he did not know^ whether they had 
 any fear of God, and was, therefore, afraid of being murdered 
 by them, had he, moreover, declared her to be his wife. 
 Abimelech seemed satisfied with his reasons, gave him back 
 his wife, and made him rich presents, both in cattle and in 
 money. In taking his leave of Sarah, he told her, with a 
 smile, that he had given a thousand pieces of silver to her 
 brother, as she called him, to buy her a veil, which he ad- 
 vised her to wear for the future, as a distinctive maik, says 
 saint Ambrose, of her being a -married woman : he desired 
 her to remember, how her deceit had been discovered, and 
 bade her be careful how she attempted the like again upon 
 any other man. Abraharn spoke in his turn, and finished 
 with a prayer to God, who, in consequence thereof, exempted 
 Abimelech and his fiimily from the punishment which they 
 had otherwise undergone on the account of Sarah. 
 
 In this manner, as saint Ambrose observes, did God testify 
 Ills abliorrence of adultery. Being the protector, as well as 
 the author, of matrimony, he severely punishes whate\ er 
 tends to violate its sanctity, or to defile its purity. And, 
 thougli the elVects of his vengeance may not now-a-days be 
 so sudden or so visible as they formerly were, yet it is not 
 
 E 
 
34 HISTORY OF THE [age hi. 
 
 to be imagined, that his hatred of the crime can be less now 
 than it was of old, or that his punishment of it is to be lest 
 dreaded, because less visible. The licentiousness of men 
 may make the sin more common or more glaring at one time 
 than at another ; but the judgments of God are at all times 
 equally just, and equally to be feared. 
 
 A.M. 2108.] Isniael turned out of doors. Gen. 21. [A. G. 1892. 
 
 Conformably to the angel's promise, Sarah brought forth 
 a son, whom his father circumcised on the eighth day, as God 
 had commanded, and called him Isaac. Notwithstanding the 
 distinguished rank she held in the world, on account of her 
 husband's wealth and eminent virtues, she suckled her own 
 child, and in that, says saint Ambrose, has given an admirable 
 example to all such mothers, who, upon some frivolous pretence 
 or other, often seek to exempt themselves from a duty which 
 nature herself lias imposed upon them : to nourish with her 
 milk the tender offspring of her body, should be the glory 
 and the joy of every mother ; and they, who decline it, can 
 be considered in no better light, than that of being but half 
 parents to their children ; since at the breast is imbibed and 
 strengthened that mutual love , which should subsist for life 
 between a mother and her children. Sarah weaned her 
 son when he was of a proper age, and Abraham expressed 
 great joy on the occasion. It was a day of mirth and enter- 
 tainment for the whole family, and stands recorded, as an 
 emblem of that spiritual joy, which the pastors of the Church 
 experience, when they see their tender flock advance in 
 virtue, and grow susceptible of more solid food. Sarah was 
 become one of the happiest of her sex ; the reproach of her 
 long sterility was wiped away, and all the blessings of a mo- 
 ther united in her. The smiling Isaac increased her joy, as 
 he increased in age, till Ismael's behaviour towards him 
 began to give her great uneasiness. Ismael, who had been 
 long flattered as an only child, and had been taught to look 
 upon himself as the presumptive heir of Abraham's great 
 riches, saw his hopes cut off' at once by the birth of Isaac. 
 A disappointment of that nature must consequently affect 
 both Ismael and his mother Agar ; the joy, moreover, and 
 partiality, that were shown to Isaac, naturally provoked Isma- 
 el's jealousy, and prompted him to vent his spleen and ill 
 humour against his little brother. Sarah's fondness for an 
 only son made her too sharp-sighted not to observe what 
 
AGE in.] HOLY BIBLE. 3* 
 
 passed between them ; and, being apprehensive of the conse- 
 quences, she desired Abraham to stop the evil at once, by 
 turning the handmaid and her son out of doors, assuring him, 
 that the handmaid's son should never share in the inherit- 
 ance with her son Isaac. The good patriarch was much hurt 
 at the proposal, for he loved his son Ismael. But, being 
 warned by almighty God to act in this matter as Sarah 
 should direct, he took a loaf of bread, and a bottle of water, 
 which he laid upon Agar's shoulder, delivered to her her son, 
 and dismissed her. Agar, in that forlorn condition, being 
 turned out of doors, wandered about the wilderness of Ber- 
 sabee for some time, till her little provision was consumed. 
 Her distress became extreme ; she had no resource left for 
 the preservation either of herself or son, and abandoned her- 
 self to despair. She placed her son under a tree, there to 
 wait for death ; then, retiring as far as a bow can carry, not to 
 see him die, she sat herself down upon the ground, raised a 
 mournful cry, and wept most bitterly. In that melancholy 
 situation, she suddenly heard a voice, that called her by hei 
 name. It was the voice of an angel commanding her to take 
 care of Ismael, for that he should be the father of a numerous 
 people. The angel pointed out to her a fountain that was 
 near ; she was much comforted, she educated her son in the 
 wilderness, who, in process of time, became an expert archer, 
 and married a woman of Egypt. 
 
 Saint Paul expressly tells us, that, in the picture of these 
 two sons of Abraham, is clearly represented what was in after- 
 times to happen to Christ's Church, in which the children 
 of promise were to suffer persecution from their own bre- 
 thren. Whoever would inherit the blessings of Isaac, must, 
 with him, bear the envy and the insults of^Ismael ; far from 
 returning evil for evil, he ought rather to deplore the misfor- 
 tune of a brother, who, for his own demerits, is for over 
 banished from his father's house. It is God alone, who, in 
 his wisdom, has decreed the one to be born of her who is 
 free, and another to be born of her who is a slave. It is a 
 duty incumbent upon us, who are free, to thank our heavenly 
 Father for the decree he has passed in our favour ; and wc 
 must be ready to submit, with Isaac, to any persecution what- 
 ever, rather than become, like Ismael, the persecutors of our 
 brethren : the wrath of Ismael was but short, the inheritance 
 of Isaac is everlasting. 
 
36 HISTORY OF THE [age hi 
 
 A. M. 2145.] Abraham's Sacrifice. Gen. 22. [A. C. 1855. 
 
 Ismael's banishment restored peace to Abraham's family, 
 and left Isaac the indisputable heir of his father's fortune. 
 Isaac had reached the thirty-seventh year of his age, accord- 
 ing to the Jewish tradition, when God was pleased to make 
 trial of Abraham's faith in a point the most decisive : he 
 ordered him to take that very Isaac, his beloved son, and to 
 offer him in sacrifice upon the mountain he should show him. 
 Abraham had always looked upon his son as a special gift 
 from God, and therefore did not hesitate a single moment to 
 give him back in the manner that God required. He had 
 been assured, that his posterity should one day become as 
 numerous as the sands upon the shore, or as the stars in 
 heaven. Steadfast, therefore, in that belief, and unshaken 
 in his hope, Abraham stijfled every doubt he might otherwise 
 have formed of the repeated promises God had made him : 
 he rose early in the morning, and, keeping his secret to himself, 
 went silently out with Isaac and two servants. He carried 
 with him the wood necessary to consume the holocaust, and 
 directed his way towards the mountain. Fixed in his resolu- 
 tion, he went on for two days, and, on the third, came in 
 sight of the destined place of sacrifice. He told his servants 
 to remain at the bottom of the hill, while he, with his son, 
 should go up to adore their God. Inflexible to the sensations 
 of flesh and blood, he took in his hand the fire and the sword, 
 and gave to his son the wood that was intended for the sacred 
 fire. Charged with his load, Isaac proceeded up the hill, — a 
 lively representation of Him, who was afterwards to ascend 
 the Mount of Calvary, loaded with a cross, on which he was 
 to consummate the great work of our redemption. As they 
 were going on, Isaac asked his father where the victim was. 
 The question was too interesting not to waken all the ten- 
 derness of a father's love in such circumstances : Abraham 
 dissembled the secret feelings of his heart, and, with a manly 
 firmness, answered, that God would provide the victim. 
 Being come to the appointed spot, he erected an altar, and 
 laid the wood in order upon it ; then, having bound and 
 placed his son Isaac thereon, he took up the sword, and 
 stretched out his hand to strike. The firm obedience of the 
 father, and the humble submission of the son, were all that 
 God required of them. An angel at the moment was de- 
 spatched to stop the father's arm, and to assure him, thai 
 
AGE iii.J HOLY BIBLE. 37 
 
 God was satisfied with the readiness of his obedience. The 
 angel called aloud on Abraham : Abraham answered the 
 voice, and, looking round, saw a ram, with his horns entan- 
 gled with the brambles, which he took, and offered an holo- 
 caust for his son. 
 
 This history, which is so mysterious, and, in almost every 
 circumstance, so resembling the passages of our Saviour's 
 passion, is, according to the holy fathers, an instruction for 
 all parents to consult the will, and implore the aid, of God, 
 before they presume to dispose of their children. Nothing 
 less than the eternal welfare of their souls, and the service 
 of almighty God, ought to guide their intention, and regulate 
 their conduct, in this respect. Saint Chrysostom more at 
 large deplores the misfortune ofthose parents, who, notwith- 
 standing their Christian profession, sacrifice their children, 
 not to God, as Abraham did, but to Satan, either by engag- 
 ing them in the pursuits of a vain world, or by drawing them 
 from the practice of a virtuous life. Abraham is the only 
 one, says he, who consecrates his son to God, while thou- 
 sands of others turn their children over to the devil : and 
 the joy we feel in seeing some few take a Christian care of 
 their little ones, is presently suppressed with grief at the 
 sight of those greater numbers, who totally neglect that duty, 
 and, by the example they give, deserve to be considered 
 rather as parricides, than the parents of their children. 
 
 \. M. 2145.] Sarah's Death. Gen. 23. [A. C. 1856. 
 
 Isaac, being restored to his parents by the express order 
 of almighty God, who had given him to them in their old 
 age, continued to be the comfort of his mother, as long as 
 she survived : for she died soon after, in the hundred and 
 twenty-seventh year of her age, and the thirty-seventh year 
 of her motherhood. Abraham felt and bemoaned her death: 
 he affectionately paid her the tribute* of his tears, and gave 
 her an honourable interment. Being a stranger in the coun- 
 try, without so much as a foot of land, that he could call his 
 own, he addressed himself to the people of Geth, for leave 
 to purcliase a little spot of ground, wnerein he might bury 
 the remains of his deceased wife. The citizens of Geth had 
 conceived a very high opinion of Abraham's merit, whom 
 they styled the Prince of (iod ; they begged he would fix 
 upon the spot, which seemed the most suitable for his pur- 
 pose, and take it, as a mark of the respect they bore liiin. 
 
38 HISTORY OF THE [age hi. 
 
 Abraham thanked them in the most civil terms for their offer , 
 but, from a principle of generosity, refused to accept of it, 
 unless they would permit him to pay the full value : the only 
 favour he requested, was their interest with Ephron, a prin- 
 cipal man of the city, to sell him his field, in which there was 
 a double cave, that would serve as a burying place, both for 
 him and Sarah. Ephron, who was present, immediately 
 made him an offer, and even insisted upon his acceptance of 
 the field he wanted. Abraham had taken his resolution to 
 accept of nothing but what he paid for : he desired to know 
 what the field was worth : it was valued at four hundred 
 sides of silver. The generous Ephron still refused to sell, 
 and urged the point of making a present of his ground to 
 Abraham : Abraham, upon* that, counted out his purchase 
 money in presence of the people, and positively insisted upon 
 the contract being immediately made, and signed by proper 
 witnesses ; which being accordingly done, he took posses- 
 sion of the field, and there interred his wife. 
 
 It seems not a little extraordinary, that Abraham, to whom 
 the possession of that whole country had been so repeatedly 
 promised, never should have thought of making any other 
 purchase, than that of a burying-place for himself and chil- 
 dren. The holy patriarch had his thoughts almost constantly 
 fixed on heaven : the prospect of an everlasting inheritance 
 above, gave him a contempt of all perishable things below, 
 and made him look upon the earth only as his place of banish- 
 ment and death; and, therefore, he was not desirous to pos- 
 sess any more ol it than what was sufiicient to serve him for 
 a grave. So perfectly does this conduct of the patriarch 
 agree with what saint Paul has witnessed of him, and so dis- 
 interested WIS his attachment to the delightful land of Cha- 
 naan ! How^ desirable soever that country might seem to 
 worldly men, to Abraham it served for nothing more than 
 as a mirror, wherein he contemplated that invisible land, in 
 comparison of which, as the same apostle speaketh, all the 
 rest is but dung and ordure. 
 
 A. M. 2148.J Isaac's Marriage, Gen. 24. [A. C. 1852. 
 
 Abraham was now grown old, and the happy settlement 
 of his son Isaac became the serious object of his thoughts. 
 He knew how much the happiness of man depends upon the 
 woman whom he takes for his partner in life. In the con- 
 tort he proposed for Isaac, he expected more essential quali- 
 
AGE III.] HOLY BIBLE. 39 
 
 fications than could be discovered amongst the daughters of 
 Chanaan ; he sought a woman, whose piety might draw down 
 the blessings of heaven upon his son, at the same time that 
 she should become his wife ; and such a w6man, he thought, 
 was not to be met with, but amongst his own kindred in 
 Mesopotamia. Thither, therefore, he sent Eliezer, his 
 household steward, with instructions how to act. Eliezer 
 being come near to the town of Nachor, he humbly prayed 
 for success in his commission, and that, by some visible sign, 
 he might know the maiden, whom God had chosen for Isaac's 
 future consort. The sign he prayed for, was, that of all the 
 young women, who were then coming out of the town, ac- 
 cording to custom, to fetch watpr from an adjacent fountain, 
 whosoever, upon his speaking to her, should offer to let him 
 and his cattle drink, her he should look upon as the person 
 chosen for his master. He had scarce ended his prayer, and 
 taken his stand near the fountain, when, behold, Rebecca, 
 the fair daughter of Bathuel, came in sight. Bathuel was the 
 eighth son of Nachor, Abraham's second brother. Rebecca 
 filled her pitcher at the fountain, and was going off with it 
 upon her shoulder, when Eliezer asked her to let him drink. 
 She readily consented, and moreover offered her service to 
 help his camels to drink. The circumstances exactly answer- 
 ed to his wish : by this, he was thoroughly persuaded, that 
 Rebecca was the maiden, whom God had chosen for the wife 
 of Isaac, and immediately presented her with a pair of brace- 
 lets and ear-rings, in token of his acknowledgment for the 
 kind service she had done him. He asked her whose daugh- 
 ter she was, and 'whether in her father's house there was 
 lodging for a stranger. vShe answered, that her father's name 
 was Bathuel, that they had plenty of room for him to lodge 
 in, and good store of hay and straw for his camels. Having 
 said that, she ran back to her mother's house, showed her 
 the bracelets and ear-rings, and related her whole adventure. 
 Laban, her brother, went out in haste to see the generous 
 stranger, found him near the fountain, and invited him in. 
 Eliezer readily accepted of the invitation, but refused to take 
 any refreshment, till he had declared his message, and settled 
 the business he was upon. Being bid to speak what it was, 
 he informed them, that he was the servant of Abraham, 
 whom God had taken under his special protection in the land 
 of Chanaan, and blessed with great wealth ; that, having a 
 son grown up to man's estate, he had commissioned him to 
 look out for a suitable match for him amongst his relations ; 
 
40 HISTORY OF THE [age hi 
 
 that, in obedience to his master's orders, he was, therefore, 
 come into Mesopotamia ; that he had earnestly commended 
 the matter to God, and, by a sign, which he mentioned, had 
 undoubtedly learned, that JRebecca was the woman designed 
 by Providence to be Isaac's consort, and, as such, demanded 
 her in marriage for him. Bathuel and Laban were convinc- 
 ed, that the hand of God had conducted the whole affair, and 
 forthwith consented to the proposal. Eliezer produced the 
 rich presents he had brought, of gold and silver plate ; a 
 banquet was prepared, and the day was spent in good and 
 cheerful entertainment. Eliezer, like a trusty servant, rose 
 betimes next morning, impatient to return, and proposed 
 setting off immediately. Laban and his mother insisted upon 
 his staying at least ten days longer, which he not being will- 
 ing to consent to, Rebecca was called upon to decide the 
 point, and fix the time for their departure. Her answei 
 was, that she was ready to go as soon as it should be deter- 
 mined : upon which, Eliezer stood to his first resolution, and 
 immediately set off with her towards the land of Chanaan 
 As they drew near their journey's end, Rebecca happened 
 to descry Isaac walking in the field, and, Eliezer telling her 
 that it was his lord, her intended husband, she alighted from 
 her camel, quickly took her cloak, and covered herself with 
 great modesty. Isaac advanced to meet her, conducted her 
 into Sarah's tent, took her for his wife, and in her love con- 
 soled himself for the grief which he still felt for his mother's 
 death. 
 
 In the conduct of this affair, we see no art employed, and 
 no measure pursued, but what tends to constitute a virtuous 
 and happy marriage : no mention is made of riches or of 
 worldly interest : innocence of life, and probity of manners, 
 is the sole object of inquiry. For this end, not only the ad- 
 vice of discreet and saintly persons is asked, but God himself 
 is consulted by frequent prayer. How charming is the cir- 
 cumstance of Rebecca's drawing the cloak over her face, at 
 the sight of Isaac ! In that, she is an example of modesty to 
 all young women, says saint Ambrose, and she teaches them, 
 with what discretion they are to behave themselves, even 
 towards those, whom they think of making their partners for 
 life. It is not the art of finery, nor the show of dress : it is 
 modesty alone, and simplicity of manners, that must gain the 
 heart, and ensure a lasting love. 
 
AGE III.] HOLY BIBLE. 41 
 
 A. M. 2168.] Jacob and Esau. Gen. 25. [A. C. 1832. 
 
 Isaac and Rebecca passed the first twenty years of their 
 marriage without any issue : he prayed earnestly to God for 
 a son, and, as he prayed with a due disposition of heart, his 
 prayers were heard. Rebecca became pregnant of twins, 
 who seemed to rival each other, even before they were 
 born ; for she felt them struggling, as it were, for superiority 
 within her. Full of apprehensions, she began to repine at 
 her having conceived, and, in holy prayer, consulted the Lord 
 to know what the alarming prodigy foreboded. God signifi- 
 ed to her, that she had two infants in her womb, who should 
 be the chiefs of two different people, and that the elder of 
 the two should become subservient to the younger. Rebec- 
 ca went her full time, and was brought to bed of two sons 
 the first-born of whom was red and hairy, and named Esau, 
 His brother followed close after, holding him by the heel, 
 which gave occasion to his being called Jacob, that iS; the 
 supplanter. 
 
 Abraham shared an equal joy with Isaac at this happy in- 
 crease of his family, which enlivened his hope with the pros- 
 pect of a numerous and lasting progeny. He saw his two 
 grand-children as far as the fifteenth year of their age, when, 
 having nothing more to desire in life, he died in a good old 
 age, and was gathered to his forefathers. To his latest 
 breath, he happily preserved the same fidelity to his Creator, 
 for which he had been so remarkable through life. Steady 
 in his faith, and fixed in the principle of paying an unlimited 
 obedience to the commands of God, he was not to be divert- 
 ed from his duty by any human considerations. He always 
 considered himself as a stranger in the land of Chanaan ; and 
 yet, since Providence had once called him thither, he never 
 thought of revisiting his native country of Chaldea. His 
 own good sense twice extricated him fmm the difficulties 
 into which the beauty of his wife had thrown him, and his 
 personal courage rescued him from the dangers, to which he 
 exposed his life, for the sake of preserving Lot. Having 
 spent a hundred and sevonty-five years in one continued ex- 
 ercise of virtue, he died full of days, and is called the father, 
 as he had boon the mode!, of all true believers 
 
 Jacob and I'^sau being grown up, the one was plain and 
 simple in his manner, the other a husbandman, and lover of 
 the chase. Esau one day returned from the field hungry 
 4* F 
 
42 ' HISTORY OF THE [age hi 
 
 and much fatigued ; and, observing a mess of lentil pottage, 
 which his brother had been boiling for his own repast, ear- 
 nestly begged to have it. Jacob would not part with it, but 
 upon condition of Esau's selling him his birth-right. Esau 
 was pressed with hunger : his present want hindered him 
 from considering the future advantages that might accrue to 
 him from the title of primogeniture ; he foolishly gave up his 
 privilege to Jacob, eat the mess, and careless went his ways. 
 The holy fathers observe, that in these two brothers are 
 characterized two different sorts of men, whose principles 
 and manners are as opposite to one another, as good is to 
 evil. These are the virtuous man, and the sensual man ; 
 the first takes reason for his guide, the latter is swayed by 
 pleasure. Wealth, birth, and worldly honours, may seem to 
 place the one in a higher rank, and make him, as it were, 
 the elder of the two : but neither birth, nor wealth, nor 
 worldly honours, can entitle a man, without virtue, to a place 
 in heaven, or make him great in the sight of God. The vir- 
 tuous man, however mean he may appear in the eyes of an 
 ambitious world, is preferred by God in the book of life, and he 
 whom God prefers, must be truly great. Esau, in selling his 
 birth-right for a mess of pottage, furnishes an ample subject. 
 of reflection on those, who inconsiderately grasp at the pe- 
 rishable goods of the earth, and, for the sake of enjoying 
 what they deem their present happiness, give up their pre- 
 tensions to the future joys of heaven. Blinded by a similar 
 stroke of folly, they seem to care as little as Esau did, about 
 the title they forfeit; and, being only intent, like him, upon 
 gratifying their passions for the present moment, they remain 
 equally insensible of the loss, which they entail upon them- 
 selves by the bargain they make. 
 
 A. M. 2245.] Isaac blesses Jacob, Gen. 27. [A. C. 1755. 
 
 Jacob, through the folly of Esau, having acquired the right 
 of primogeniture, was soon after, through the contrivance of 
 his mother, fortunate enough to have that right confirmed to 
 him by the blessing of his father. Isaac was far advanced 
 in years, and had lost his eye-sight ; therefore, thinking 
 the time of his dissolution to be much nearer than it really 
 was, he resolved not to defer giving his last blessing to his 
 children. With that design, he sent for Esau, his favourite 
 son, and told him to take his bow and quiver, and to kill him 
 some game to his hking, that, at his return, he might receive 
 
AGE ni] HOLY BIBLE. 43 
 
 his father's blessing. Rebecca was in the way to hear what 
 Isaac said, and resolved to procure that blessing for her fa- 
 vourite Jacob. She therefore told him to go, as soon as 
 Esau was set out, and fetch her two of the fattest kids of the 
 whole flock. He did so ; she lost no time ; she prepared and 
 served them up in the manner she knew her husband hked. 
 She had already dressed Jacob in Esau's best clothes, which 
 she had in her custody, and covered his hands and neck with 
 the kid's skin, that i(j from the difference of voice in the two 
 brothers, Isaac should suspect any fraud, he might, by feel- 
 ing, be induced to take him for Esau. Jacob, therefore, in 
 that disguise, carried the meat unto his blind father, and asked 
 his blessing. Isaac no sooner heard him speak, but he knew 
 it to be Jacob's voice, and asked him who he - was ; Jacob 
 answered, that he was his eldest son Esau. Isaac was not 
 convinced ; the voice, instead of removing, did but increase 
 his doubts : he bade his son approach, took him by the hand, 
 and felt to find whom he could not see. The voice, indeed, 
 says he, is the voice of Jacob ; but the hands are the hands 
 of Esau. Being thus satisfied, he received the meat and the 
 wine from Jacob, and, having finished his meal, desired his 
 son to kiss him. A sweet fragrance diffused itself from the 
 young man's clothes, which as soon as Isaac perceived, he 
 compared him to a field, full of the sweetest odours, and, with 
 his blessing, wished him an abundance of all good things, 
 that he might be replenished with the dew of heaven, and 
 with the fat of the land. He declared him to be the lord of 
 all his brethren, and concluded with these words, Whoever 
 shall curse you, let him also be accursed, and whoever shall 
 bless you, let him be replenished with benedictions. Scarce 
 had Isaac finished the sentence, when Jacob went out of the 
 room, and in came Esau, with the game he had killed, big 
 with expectation of his father's blessing. Isaac, in surprise, 
 asked him who he was ; and, being answered it was Esau, it 
 is incredible with what amazement he was struck, and how 
 awfully he admired the mysterious ways of Providence. 
 Thy brother, said he, has craftily obtained the blessing, 
 which I had for thee ; I have blessed him, and he shall be 
 blessed. Whereuj)on Esau roared out with vexation, and 
 in the bitterest terms airaigned his brother Jacob's perfidy. 
 Bathed in tears, he sorrowfully asked his father, if he had not 
 one blessing, at least, in reserve for an hapless son, who had 
 been twice supplanted by a brother's treachery. 
 Esau, in this point of view, cxliibits to us a striking figure 
 
44 HISTORY OF THE [age in. 
 
 of those Christians, as the holy fathers remark, who, being 
 desirous of uniting the service of God and the service of the 
 world together, would be glad to enjoy the sweets of the 
 earth without giving up those of heaven. The good old 
 patriarch, being softened into pity at the tears of his wretch- 
 ed son, blessed him indeed at last, but with this express re- 
 serve, of his being ever subject to his brother : and this it 
 was, which provoked Esau's resentment to such a height, 
 that he waited but his father's death to take away his bro- 
 ther's life. 
 
 This history, so curious, and at once so mysterious through 
 all its parts, marks out to us Jesus Christ clothed with the 
 appearance of a sinner, as Jacob was with the likeness of his 
 hairy brother : and it is, according to the holy fathers, a 
 wonderful figure, not only of the reprobation of the Jews, 
 whose desires were solely fixed upon the things below, but 
 also of the pre-ordination of the faithful, who, with holy Da- 
 vid, demand of God but one sovereign good, and confine 
 their desires to one only blessing, which is, that of inhabiting 
 the house of our Lord for ever. We must be careful, says 
 saint Paul, not to incur the misfortune of Esau, who, in the 
 request he made for his father's blessing, having no other 
 title to produce than what he had made over to his brother, 
 deserved not to be heard ; nor could he by entreaty, or by 
 his tears, prevail upon the virtuous patriarch to retract what 
 he had once pronounced. For, as he had despised God, 
 God in his turn despised him, and disregarded his cries, as 
 the marks of a fictitious sorrow, that sprung only from vexa- 
 tion, and not from any goodness of the heart. 
 
 A. M. 2245.] Jacob's Ladder. Gen. 28. [A. C. 1755. 
 
 The violence of Esau's anger made it no longer safe for 
 Jacob to remain with him under the same roof. Rebecca 
 foresaw the storm, and trembled at the thought of what 
 might be the consequence : her apprehensions for the safety 
 of a darling son, awakened all the tenderness of a mother's 
 affection, and put her upon the study of some contrivance to 
 preserve him. She wisely judged, that Esau's resentment 
 might cool by length of time, if the object of it were but re- 
 moved out of sight. She proposed her thoughts upon the 
 matter to her husband, and she did it in such a manner, that 
 it was impossible for him not to approve. She said it was 
 time for Jacob to settle himself in life ; that she could not 
 
AGE III.] HOLY BIBLE. 4§. 
 
 bear the thought of his marrying a woman of Chanaan, as 
 Esau had done ; she, therefore, entreated him to let Jacob 
 go to her father, Bathuel, in Mesopotamia, where he was 
 likely to find a proper match for himself amongst the daugh- 
 ters of her brother Laban. Isaac gave his consent, and, in 
 taking leave of his son, repeated to him the blessings he had 
 already given him. Jacob, therefore, quitted his native home 
 more like a distressed man, that was flying from the persecu- 
 tion of an enraged brother, than in the style of a rich heir, 
 who was going to make choice of a companion for life. In 
 his dress and equipage, he wore the badge of a Christian, 
 and truly religious humility. Being come to a certain place 
 in the open country after sunset, he threw himself upon the 
 ground, laid a stone under his head, and composed himself to 
 sleep. During his repose, he was favoured with a vision, 
 which convinced him that the poor and persecuted are under 
 the immediate protection of Heaven. In his sleep he saw a 
 ladder, the foot of which stood upon the ground, and the top 
 seemed to reach to heaven ; numbers of angels were ascend- 
 ing and descending by it ; God himself was leaning thereon, 
 and said to him, I am the God of Abraham thy father, and 
 the God of Isaac ; to thee I will give the land in which thou 
 sleepest ; thy children shall be as numerous as the grains of 
 dust upon the earth, and in thy seed all nations shall be bless^ 
 ed. He promised to be with him wherever he should go, 
 and to bring him back to the country, which he was quitting. 
 Jacob awoke out of sleep, and, being hurried with the idea 
 of what had been represented to him, trembling, cried out, 
 How awful is this place ! The Lord is most certainly here : 
 it is no other than the dwelling place of God, and the gate 
 of heaven. 
 
 This mysterious vision, of which the holy fathers have said 
 so much, leaves no room to doubt of the special care, that 
 God always takes of his faithful servants. In all occurrences 
 of life, he is ever present with them ; in their most pressing 
 wants, his holy angels arc waiting by their side, as witnesses 
 of their conduct, ready to present their petitions to the al- 
 mighty God, for their support and comfort. Animated bj 
 such a faith, and encouraged by such a hope, the faithful 
 Chj'istian is neither terrified by persecution, nor disliearten- 
 ed by aflliction. Tlie words that Jacob spoke upon his wak- 
 ing, are in special manner appHed to the sanctity of our 
 churclies, in wliich we adore the same supreme Being, 
 whose visible presence filled tlie patriarch with so mucli 
 
46 HISTORY OF THE [age hi. 
 
 awe; and the holy fathers wish, that every Christian, a^ 
 often as he enters the house of God, would carry with him 
 the like religious respect towards the same divine Majesty, 
 of whose invisible presence he is fully convinced by the faith 
 he professes. 
 
 A. M. 2252.] Rachel and Lia, Gen 29 [A C. 1748. 
 
 Jacob, being in this manner assured of the divine protec- 
 tion that was watching over him, rose up with fresh confi- 
 dence, and continued on his journey, till he came to Haran. 
 There meeting with some shepherds of the country, he ask- 
 ed them, if they were acquainted with Laban, the grandson 
 of Nachor. The shepherds answered, that they were, and 
 pointed out Rachel, his fair daughter, who happened to be 
 then coming to water her father's flocks at a well just by. 
 Jacob advanced to salute her, told her, with tears in his eyes, 
 who he was, and quickly removed the stone from the mouth 
 of the well, that her flocks might drink. Rachel ran to tell 
 her father, that Jacob, his sister's son, was come. Laban 
 hastened out to meet his nephew, whom he heartily embrac- 
 ed, and brought into his house. Jacob, with a simplicity 
 peculiar to the patriarchs in those days, related to his uncle 
 the motive of his coming, the cause of his brother's anger, 
 and the necessity he was under of absenting himself from 
 home for a time. Laban told him, he was welcome to stay 
 in his house as long as he pleased, and asked him, what 
 reward he should give him for his service, while he staid. 
 You have a daughter called Rachel, replied Jacob, and if 
 you will but suffer me to become your son-in-law, I want no 
 other recompense : I will serve you for seven years. His 
 proposal was accepted of ; and happy did he think himself in 
 being to receive so amiable a consort for so trifling a service. 
 But, at the end of the seven years, he found himself most 
 grievously disappointed : for Laban, being unwilling to see 
 his second daughter married before the first, deceived him 
 the very night of his marriage, and, in the place of Rachel, 
 substituted Lia, her eldest sister. Jacob did not discover his 
 mistake before morning, when he began to complain most 
 heavily of the injustice that was done him. To silence his 
 complaints, Laban promised to give him Rachel, and that, 
 as soon as the seven days appointed for the solemnity of his 
 marriage with Lia were expired, he should espouse hr^r fair 
 sister, if he pleased, upon condition that he would agree to 
 
AGE III.] HOLY BIBLE. 47 
 
 serve him seven years longer. Jacob acquiesced, rather 
 than not gain the charming object of his affections. During 
 those seven years, he had six sons by Lia, and not one by 
 Rachel, for she was barren. Rachel grieved to see herself 
 thus subject to a reproach, which all the fondness of her hus- 
 band could not compensate. The numerous offspring of her 
 happy sister, moreover, fixed the sting of envy in her breast, 
 and increased the pain of her affliction. Her only resource 
 of comfort was from God. She sent up her fervent prayers 
 to heaven, nor did she cease from praying, till she obtained 
 what she asked. Almighty God blessed her with a son, to 
 whom she gave the name of Joseph. Soon after the birth 
 of Joseph, Jacob desired Laban to let him return into his own 
 country. He represented to him, that the fourteen years he 
 had bargained for were elapsed ; that he had demeaned him- 
 self with the strictest honesty in his service, and that it was 
 time for him to think of settling and providing for his own 
 family. Laban was sensible of the treasure he possessed in 
 Jacob, and would not willingly agree to let him go. He 
 knew what blessings he had received from God, since Jacob 
 had had the management of his flocks : he entreated him to 
 continue in his service, and bade him name the recompense 
 he expected in return. They came to an agreement, and 
 Jacob, upon the condition of having a certain share in the 
 flocks, consented to remain six years longer. 
 
 The holy fathers, in taking a view of Jacob's life, admire 
 the wonderful conduct of divine Providence in his regard. 
 Almighty God had promised him the sovereignty of the 
 whole country of Chanaan, and yet left him no less than 
 twenty years in foreign servitude. His children were to be 
 the chiefs of a great people, and he, their father, was com- 
 pelled to pass his life in labour and painful service. By this 
 example, say the saints, God has been pleased to teach us, 
 that every head of a family, and every pastor of the Church, 
 ought, in duty, to labour for the salvation of those, whom 
 they have under their charge, with as much solicitude as for 
 their own : to advance the good and happiness of their flock 
 or family, ought to be their joy and chiefest glory : with a 
 fatherly care they ought to watch over and provide for them 
 in their wants, that they may with truth be able to say what 
 Jacob said to Laban : Behold, I have not lost one of thy 
 flock, neither has the thief nor the wolf diminished thy fold: 
 whatever accident has happened, I have laboured to make it 
 good ; tby numbers aic increased and multiplied : for this, I 
 
48 HISTORY OF THE [age hi. 
 
 have spared no pains, and refused no labour : day and night 
 I have borne the heat and cold, and of their sleep have mine 
 eyes been robbed : yet, for this, and for all the service that 
 I have endeavoured to render to men, ingratitude and evil 
 treatment have hitherto been my only recompense. 
 
 A. M. 2265.] Jacob's Return, Gen. 31. [A. C. 1735 
 
 Laban was grown extremely jealous of Jacob, on account 
 of his great increase of wealth, which he looked upon as so 
 much taken from himself. The prudent patriarch began to 
 be apprehensive of the consequences that this jealousy might 
 produce, and thought, that, to save his life, it was as necessary 
 to fly from Laban, as it had once been to fly from Esau. He 
 was soon after confirmed in that opinion, by a special revela- 
 tion from almighty God, who commanded him to return to 
 his native home, and promised to be his protector against the 
 resentments of Esau. He communicated his thoughts to 
 Rachel and Lia ; they approved of his design, and agreed to 
 accompany him in the journey. Jacob had nothing more to 
 do, than to prepare for his departure, which he did with the 
 utmost secrecy. Laban was gone into the country to shear 
 his sheep : Jacob took that opportunity of collecting his sub- 
 stance together, and privately set off", without taking leave 
 of any one. Rachel had secreted the idols of her father's 
 gods, and carried them away with her. It was three days, 
 before Laban was informed of this unexpected flight of his 
 son-in-law. He then hastily assembled his dependents, and 
 led them out as in the pursuit of an enemy, whom he intend- 
 ed to reduce by open force. He followed the route that the 
 holy patriarch had taken, and, on the seventh day, came up 
 with him in the mountain of Galaad. The preceding night, 
 almighty God had admonished him, in a vision, to beware of 
 violence, and all harsh expressions against his servant Jacob. 
 They both pitched their tents upon the mountain, where 
 they came to a parley. Why, said Laban, why do you thus 
 run off* with my two daughters, as if they were your slaves 
 taken from an enemy ? why did you conceal your departure ? 
 why was I not made acquainted with your design ? I then 
 might have accompanied you with honour part of the way 
 home, and have taken leave of my children. To long after 
 vour native country, and to wish to be amongst your friends, 
 was but natural for you, and what I cannot disapprove of ; 
 but to steal away my gods Here Jacob interrupted him, 
 
AGE iii.J HOLY BIBLE. 49 
 
 and, after making a short apology for the secrecy of his pro- 
 ceedings, boldly denied the theft, promising to agree, that if 
 any one of his whole retinue had been guilty of such an ac- 
 tion, he should satisfy for it by his death : so Httle did he 
 think that his favourite Rachel was the person. Laban took 
 him at his word, and, entering into Jacob's own tent in the 
 first place, he there made a diligent seaich after his gods. 
 But not finding them, he proceeded in the same manner to 
 the tents of Lia and the two maid-servants, and, in the last 
 place, came to Rachel. Rachel had secreted the little gods 
 under the camel's litter, and had sat down upon them. As 
 soon as her father entered the tent, she began to make her 
 excuses for not rising to salute him, under the pretence of 
 her not being well, nor in a condition to stand. Laban, 
 therefore, being unable to prove the charge he had brought 
 against Jacob, Jacob, in his turn, began with some warmth to 
 complain of the many and heavy grievances which he had 
 been forced to undergo for twenty years in his service. 
 When they had thus opened their mutual complaints, and 
 expostulated with one another, they suddenly forgot the sub- 
 ject of their disagreement, entered into a solemn league, and 
 parted good friends. 
 
 Saint Ambrose considers Jacob in the house of Laban, as 
 a perfect model of that prudence and honesty, which ought to 
 direct our transactions with the world. In taking care to 
 possess nothing but what he could easily carry with him, he 
 remained independent of every other man ; he possessed 
 nothing, which he had not honestly acquired, and which he 
 could not strictly call his own. The manner by which he 
 had acquired his wealth, was not only equitable in itself, but 
 even advantageous to the person whom he served. Labaa 
 had done all he couid to keep him in a state of indigence and 
 servitude, yet could not prevent his growing rich : he had 
 always treated him with insincerity and injustice, but was 
 forced, in the end, to own the superior virtues of a man, who 
 was in all things guided and supported by the spirit of God^ 
 Happy is the Christian, who, in the words of Jacob, can say 
 to the devil and the world, says the same father, Behold', 
 there is nothing about me that belongs to you ; search me 
 round, and take it, if you find it. Happy Rachel, who, by 
 flying from her father's house, trampled his idols under foot ! 
 It is the example which all Christians have to follow in sepa* 
 rating themselves from those, who, under the mistaken name 
 of love or friendship, would persuade them to sacrifice their 
 6 G 
 
50 HISTORY OF THE [age hi. 
 
 souls to the idols of vanity, and the world, by a violation 
 of those sacred engagements which they made to God at 
 baptism. 
 
 A. M. 2265.] Esau reconciled with Jacob, [A. C. 1735. 
 Gen. 33. 
 
 Jacob, having got free of Laban, began to consider what 
 method he should take with his brother Esau : for he could 
 not suppose that Esau had entirely forgot what had formerly 
 passed between them. Therefore, to try how he might be 
 disposed, he sent some of his attendants before to let him 
 know, that his brother Jacob was coming home upon the pre- 
 sumption that he would be glad to see him after so long an 
 absence. Esau, at receiving this information, put himself at 
 the head of four hundred men, and set forward to meet him. 
 Jacob was alarmed at the report, and, not doubting but his 
 brother intended to offer violence, sought for shelter under 
 the divine protection, and, by fervent prayer, implored the 
 power of the Most High against all events whatever. This 
 done, he resolved to try such human means as in his pru- 
 dence he judged the most likely to soothe his brother's anger. 
 He prepared him rich presents ; he chose out of his herd and 
 flocks a certain number of each sort, which he divided into 
 two troops, and sent before him at some distance one from 
 another, ordering the leaders of each troop to present them 
 successively to Esau, as they met him, with the greatest 
 tokens of submission and friendship. The night before 
 these orders were to have been executed, Jacob had a vision, 
 in which he seemed to be wrestling with a man till morning. 
 It was an angel in human shape, who, not being able to throw 
 him, touched the sinew of his thigh, which immediately be- 
 came dry and contracted. The hardy patriarch still would 
 not yield, and refused to let his antagonist go, unless he would 
 first give him his blessing. The angel asked him his name ; 
 he answered, Jacob. Thou shalt no longer be called Jacob, 
 but Israel, replied the angel ; for, since thou hast exerted 
 thyself with such vigour against the angel of God, how much 
 more easily wilt thou prevail over the efforts of men ! It was 
 now morning : Jacob cast his eyes round the country, and, at 
 a distance, descried his brother coming on at the head of a 
 formidable troop. / Not knowing what might happen, he 
 ranged his wives and children in a line behind him, and ad- 
 vanced towards his brother. He bowed respectfully to him 
 
AGE III.] HOLY BIBLE. 51 
 
 as he approached, and, at seven different times, made his obei- 
 sance to the very ground. Esau was disarmed and mollified : 
 unable to stand out against such marks of goodness and sub- 
 mission, he ran up and embraced him ; with becoming kind- 
 ness, he saluted his brother's wives and children, and could 
 scarce be prevailed upon to accept his presents. He ex- 
 pressed the greatest satisfaction in his friendship, and begged 
 they might finish the remaining part of the journey in each 
 other's company. You see, said Jacob, that my flocks are . 
 weak, and my children young ; they travel on in very slow 
 marches, which will be tedious to you. Let me be no bur- 
 den : if I am happy enough to have your good graces, I want 
 no more : return to Seir, where I will join you as soon as 
 circumstances will permit. 
 
 In this manner did Jacob disarm the violence of a brother, 
 who had conspired his ruin. He considered not which of 
 the two was most to blame ; he mentioned not any thing that 
 could renew their former subject of disagreement ; his lan- 
 guage was discreet and humble ; he forgot the past ; he ba- 
 nished from his heart every motion of passion and resentment ; 
 or, if he retained a feeling of the injuries he had received, it 
 did not arise from any ill-will, but from a charitable and ten- 
 der concern for the mischiefs that his brother had thereby 
 drawn upon himself, as saint Ambrose remarks. Great and 
 trying were Jacob's misfortunes, and he bore them with for- 
 titude : his confidence in God raised him above the reach 
 of human fears : amidst the terrors of an armed host, in the 
 presence of an enraged enemy, he acted with all the coolness 
 and deliberation of a mind at ease ; amidst the threats of an 
 approaching death, he remained unshaken and unruflled ; by 
 a timely condescension, he triumphed over his brother's ob- 
 stinacy ; by knowing when to yield, he broke his savage 
 hatred. In this example, we see that every thing at last 
 must yield to true piety, though for a time oppressed by open 
 force ; and that God, who, with an admirable wisdom, regu- 
 lates the manner and the measure of sulferings, with which 
 he tries his faithful friends, turns all to their advantage, and 
 in their favour changes the hearts of men, when and as he 
 pleases. 
 
 A.M. 2274.] Dim. Gen. 34. [A. C. 1726. 
 
 Jacoii, after his return from Mesopotamia, settled with his 
 f-imily near Saicm, a town of the Sicheiuites, where he pur 
 
62 HISTORY OF THE [age hi. 
 
 chased a piece of land, and lived extremely happy, till an 
 unlucky accident interrupted the peace of his family. He 
 had a daughter called Dina, a fair virgin, in the bloom of 
 youth. Being led by a curiosity, v^hich is as natural, as it 
 is often dangerous, to that age, she w^ent out to see the wo- 
 men of that country. Sichem, who was king of the place, 
 saw her, and, being taken with her beauty, seized and carri- 
 ed her off to his house. He tried every persuasive art to 
 make her consent to his wicked desires; but, not being 
 able to prevail, he proceeded to the most criminal violence, 
 and then told his father Hemor, that he would marry her 
 with her father's consent. They both went to treat with 
 Jacob upon the subject. The good patriarch, who was in 
 great concern for what had befallen his daughter, said he 
 could give them no answer without the approbation of his 
 sons. The sons came in soon after, and were informed of 
 the whole affair, with all its circumstances. They were 
 greatly exasperated at the injury done to their sister by her 
 lover, and resolved to revenge it as soon as an opportunity 
 should offer. They, however, dissembled their resentment 
 for the present, and only said, that no marriage could be law- 
 fully contracted between their sister and the prince of Si- 
 chem, unless he and his people would first submit to the law 
 of circumcision. Hemor and Sichem proposed it to their 
 people, who readily came into it, and the ceremony was ac- 
 cordingly performed upon all the men of Sichem. The third 
 day after, when the wound is commonly the most painful, 
 Simeon and Levi, full brothers to Dina, without saying a 
 word to their father, entered, sword in hand, into the town, 
 and killed every man they met without exception. This 
 first scene of blood was scarce ended, when the other sons 
 of Jacob rushed in, pillaged the town, and carried off the 
 spoils. Jacob was grievously provoked at his sons, especially 
 for their having abused a religious ceremony to obtain their 
 revenge, and loudly complained of Simeon and Levi in par- 
 ticular, who, by an action equally cruel and perfidious, had 
 rendered their name odious to the neighbouring cities, and 
 exposed their little family to the danger of being cut off by 
 the like violence. Being under this apprehension, he was 
 inspired to go to Bethel, where God had formerly appeared 
 to him when he fled from Esau. He marched away, with 
 his whole family, unhurt and unmolested. For the terror of 
 his name, as the Scripture remarks, had made such an im- 
 pression upon the people, that no one durst presume to giv 
 
AGE iri,J HOLY BIBLE. 53 
 
 him the least disturbance. Soon after his arrival at Bethel, 
 he lost his dear Rachel, who died in child-bed, [A. M.2288.] 
 About the same time died also his father Isaac, aged a hun- 
 dred and eighty years. Full of days, says the sacred text, 
 the venerable patriarch slept with his forefathers, and was 
 buried by his two sons, Jacob and Esau. Esau soon after 
 separated from his brother, for they were too rich to live 
 together. 
 
 The history of Dina is mentioned by the holy fathers as 
 an instance of the danger that attends an idle curiosity. It 
 merits the particular attention of those, says saint Ambrose, 
 whose age and sex are most exposed to danger. The loose 
 modes and maximsof the present age, ought to make a Chris- 
 tian virgin extremely cautious how she trusts herself unac- 
 companied abroad, what company she sees, and what places 
 she frequents. Curiosity may be as strong in her as it was 
 in Dina ; and, if indulged with the same liberty, may possibly 
 be followed by the same fatal consequences. Curiosity led 
 her to the spot where she lost her virginity : her curiosity 
 was the first step towards all those horrors, which her bro- 
 thers committed, in butchering the inhabitants, and in plun- 
 dering the effects of Sichem : her curiosity, in fine, was the 
 first cause that obliged Jacob to retire from the spot, where 
 he could no longer stay with safety to himself or family, and 
 where they must all have perished, had not God miraculously 
 interposed in their favour. 
 
 A. M. 2276.] Joseph sold by his Brethren, [A. C. 1724. 
 Gen. 37. 
 
 Jacob, who had happily escaped the attacks of foreign 
 enemies, began to be perplexed with domestic broils, which 
 were the more painful to him, as they were fomented by his 
 own children. Joseph, his son by Rachel, and the last of 
 those that were born in Mesopotamia, had accused some of 
 his brothers of a most shameful crime, which the sacred text 
 does not name. This accusation procured him much ill-will 
 amongst them all : he was his father's favourite, and that 
 alone had been enough to make them hate him. He was an 
 innocent, artless, ()p(Mi-iieartcd youth, in the sixteenth year of 
 his age, and, thinking his brothers to be as wcli-ineaning as 
 liimself, freely spoke his thouglits to them. Amongst other 
 things, he related two of his dreams, which added fresh fuel 
 to their glowing envy. I dreamed, said he, that I was hind- 
 5» 
 
54 HISTORY OF THE [age in. 
 
 ing up corn in a field with you, and that my sheaf seemed to 
 rise, as it were, and to stand upright, while yours stood round 
 and paid homage to it. And, in another dream, I saw the 
 sun, and moon, and eleven stars, paying the like homage to 
 me. The relation of these two dreams kindled up a flame 
 in his brothers' breasts, which seemed to threaten him with 
 present ruin, but which the Almighty rendered instrumental 
 to that future greatness, which his dreams presaged. Not 
 long after this, his father sent him to visit his brothers, who 
 were tending their flocks in the plains of Sichem. As soon 
 as they saw the dreamer coming, as they called him, they 
 formed a design against his life. Reuben, the eldest of all 
 Jacob's children, would not agree to the barbarous proposal. 
 Instead of imbruing their hands in the blood of the innocent, 
 he advised them to let him down into a dry well, that was 
 hard by. His intention was to save his brother's life, if he 
 could, for the present, and, in a seasonable hour, restore him 
 to his father. His advice took place, and Joseph was let 
 down into the well. Some Ismaelite merchants happening 
 to pass by, soon after, in their way to Egypt, the unnatural 
 brothers thought it a fair opportunity to get rid of Joseph 
 without taking away his life : they drew him out of the well, 
 and sold him to the merchants for twenty pieces of silver, 
 intending, at the same time, to make their father believe, 
 that his darling son had been devoured by a wild beast. To 
 make that story the more credible, they took Joseph's varie- 
 gated coat, and, having stained it with the blood of a kid, 
 sent it home, as if they had found it in that condition. Jacob 
 knew it at first sight, and, from thence, concluding his son to 
 be really dead, rent his garments through grief, and would 
 admit of no consolation. Joseph, in the mean time, was car- 
 ried away into Egypt, where the merchants sold him to Pu- 
 tiphar, the prime officer of king Pharaoh's guards. 
 
 Thus was the helpless youth plunged into a state of the 
 deepest distress, which he had neither merited or foreseen. 
 God had given him an obscure glimpse of the glory that was 
 waiting for him at a distance, but concealed from him the 
 misfortunes that were then hanging over his head. Joseph 
 sold by his own brothers, is a lively figure of Jesus Christ 
 in that particular circumstance of his life, in which, by the 
 treachery of a false apostle, he was likewise sold to his ene- 
 mies. The grief that Jacob so justly expressed on this oc- 
 casion, is, according to saint Ambrose, a singular instruction 
 to all parents. - He wept for the loss of a son, whom he ten- 
 
AGE III.] HOLY BIBLE. 55 
 
 derly loved, and for whom, if he had not loved him so much, 
 he would, perhaps, have had no cause to weep. For the fa- 
 ther's excessive love was the primary cause of the son's mis- 
 fortune, inasmuch as it first excited his brothers' envy, and 
 whetted their spleen against him. It is a father's duty to love 
 his children, says the holy doctor, and it is but just to love 
 them the most, who are the most deserving ; but to show 
 that love in the presence of the rest, is always dangerous : 
 for such a show of preference to the one must naturally make 
 the others jealous, who look upon themselves as injured by 
 it. Hence the father's partiality often becomes a real injury 
 to his own favourite child, as far as it deprives him of the 
 affection of his brothers. A perfect union of heart and will 
 is one of the most precious advantages that a father can pro- 
 cure in his family. No wonder if an estate, or some less 
 valuable present, made to a favourite child, should excite the 
 envy of the rest, continues the same saint, since a coat, some- 
 what finer than ordinary, given by Jacob to Joseph, stirred up 
 such a ferment amongst the brothers, that even the most mode- 
 rate were eager to sell him for a slave, while others insisted 
 upon his blood. 
 
 A. M. 2286.] Joseph's Chastity, Gen. 39. [A. C. 1714. 
 
 Oppressed innocence never is abandoned by almighty 
 God. Joseph, in an idolatrous country, in the midst of stran- 
 gers, met with kinder treatment, and with better friends, 
 than he had found at home amongst his brothers. His pru- 
 dence, his fidelity, and modest conduct, gained him the alFec- 
 tion of Putiphar, his master. His genius and liberality of 
 sentiment were not those of a common slave. His person >Vas 
 comely, and an engaging sweetness of countenance and be- 
 haviour made him every body's favourite. Being appointed 
 by Putiphar to superintend his household, he acquitted him- 
 self faitlifully of the trust that was reposed in him : he was 
 happy, and enjoying the sunshine of his good fortune, when 
 a sudden storm arose from a (juaiter he had tlie least sus- 
 pected. Amongst his many admirers, was his mistress, Pu- 
 tiphar's wife. She beheld him with a fond eye, she grew 
 amorous, and conceived a criminal aflbction for him : she 
 discovered to him her })assion, she soUcited his consent with- 
 out being al)l(» to obtain it. Far from being checked l)y the 
 first refusal, slie returned again to the charge ; she pressed 
 and solicited with more eager warmth. How is it possible, 
 
66 HISTORY OF THE [age hi, 
 
 replied the virtuous youth, that I should think of being so 
 unfaithful to a master, who has been so good, and placed 
 such confidence in me ! How is it possible I should consent 
 to commit such a sin in the presence of mj God ? This steady 
 resistance increased her desires. Finding him one day alone 
 in his apartment, she attacked him with fresh eagerness ; she 
 laid hold of him, and began to offer violence. In this situa- 
 tion, having no witness near, Joseph had but to fly. He 
 rushed out of doors, but left, unluckily, his cloak in the wo- 
 man's hands. Her slighted love then turned to fury : she 
 became outrageous, she determined to ruin the man, whom 
 she could not gain. She screamed aloud, as if Joseph had 
 made some violent assault upon her honour ; she ran out 
 with his cloak in her hand ; she held it up, and showed it to 
 all, as a proof of her assertion. She carried it to her hus- 
 band as a trophy of her fidelity to him, and impudently pro- 
 duced it against the man whose innocence was his guilt, and 
 whose conduct had been the very reverse of her own. Pu- 
 tiphar gave her credit for what she said, and, upon her single 
 evidence, judged the innocent to be guilty. Without any 
 further examination, he ordered Joseph to be immediately 
 secured, and cast into one of the state prisons. By a sen- 
 tence the most unjust and cruel, Joseph was condemned to 
 suffer for a supposed crime, of which his accuser was really 
 guilty. For the slander was believed, and silence imposed 
 upon the truth. 
 
 So it is, says saint Ambrose, speaking of the orthodox Chris- 
 tians, who were at that time grievously persecuted by the 
 Arians, that the prisons are now become the dwellings of the 
 innocent : the adulterers of our faith prevail ; they accuse 
 and cast into chains all those, who refuse to concur with 
 them in their impious tenets. But let not the courage of 
 those champions of Christianity be dejected, continues the 
 holy doctor ; God will descend with them into the dungeon, 
 as is recorded of the patriarch Joseph, nor will he abandon 
 them in their chains. Sufferings and persecutions are the 
 portion of God's elect : through various tribulations and 
 painful trials lies the way to heaven : that is the way in which 
 our blessed Redeemer trod ; that way the apostles and all 
 the holy martyrs followed. Animated by their example, and 
 encouraged by the hope of that happy kingdom, which they 
 have in view, the confessors of Jesus Christ receive their 
 sufferings with joy, and think themselves honoured by the 
 contumelies they undergo in so glorious a cause. Though 
 
AGE III] HOLY BIBLE. 67 
 
 innocent of the crimes of which they stand accused before 
 men, they know that, in the sight of God, they are still deserv- 
 ing of punishment, and therefore bless the hand, that strikes 
 to heal them. Void of resentment against their persecutors, 
 they think they are under a strict obUgation of loving them 
 the more, because they so happily contribute to make them 
 companions of the cross, and partakers of the glory of Jesus 
 Christ. They count the days of their affliction amongst the 
 most happy of their lives : under their severest trials, in the 
 midst of their sharpest sufferings, they say, with holy Job, 
 there is One in heaven, who sees, and will judge according 
 to the uprightness of our hearts : in him we hope for the 
 justification of our innocence ; on him alone we rely for the 
 reward of our labours. 
 
 A. M. 2287.] Joseph's Greatness. Gen. 40. [A. C. 1713. 
 
 Joseph, in his prison, made himself beloved and esteemed 
 by all that came near him. Honour attended him, even in 
 the place of his disgrace. The keeper of the prison had such 
 an opinion of him, that he put all the other prisoners under 
 his care, and directed himself by his advice. Two of the 
 king's officers, his cup-bearer and chief baker, had fallen into 
 disgrace, and were lodged in the same prison with Joseph. 
 On the same night they had each a dream, which seemed to 
 indicate their future fortune. The cup-bearer dreamed he saw 
 a vine, in which there were three shoots, producing first the 
 bud, then the blossom, and at last ripe grapes : he gathered 
 the grapes, squeezed them into Pharaoh's cup, and presented 
 it, as usual, to the king. The baker dreamed he had three 
 baskets of meal upon his head, and in the uppermost different 
 sorts of pastry-work, which the birds came to pick at. Being 
 much troubled in mind, and anxious to know what these 
 dreams could signify, they both a|)pIiod to Joseph for an 
 explanation. Joseph, as a figure of Jesus Christ, in the judg- 
 ment he passed between the two companions of his sufferings 
 upon the cross, gave two very opposite interpretations to the 
 two dreams ; declaring to the baker, that, within three days, 
 he should be hanged u})on a gil)bet ; and to the cup-bearer, 
 that he should be restored to his former honour. When you 
 shall stand before the king, said he to the cup-bearer, speak 
 a good word for me ; for 1 have been traitorously sold in my 
 own country, and am Ikmc unjustly thrown into prison. The 
 event answered the prediction. Joseph, n(*vertheless« remain- 
 
 II 
 
68 HISTORY OF THE [age hi 
 
 ed two years longer in confinement ; for the cup-bearer, in 
 the hurry of his prosperity, had entirely forgot him, till he was 
 put in mind by the relation of the two dreams, that Pharaoh 
 had. Pharaoh, in his sleep, seemed to be standing upon the 
 banks of the Nile, from whence came out seven fat kine, that 
 went and grazed in the fertile marshes. Soon after, there 
 came forth seven other kine, most hideously lean, which be- 
 gan to feed upon the rich banks of the river, and devoured 
 the seven that were fat and beautiful. Pharaoh awaked, and, 
 composing himself to sleep again, saw, in a second dream, seven 
 full ears of corn upon one stalk, that were succeeded and 
 spoiled of their beauty by seven blighted ones. These two 
 dreams in one night seemed to portend something uncom- 
 mon ; and every man, that pretended to any skill in Egypt, 
 was sent for to interpret their meaning : and, no one being 
 able to say any thing, that was satisTactory, upon the subject, 
 the cup-bearer mentioned what had happened to him, when 
 in prison w ith a Hebrew servant called Joseph. Joseph, there- 
 fore, by the king's command, was brought out of prison, and 
 presented before him : the king related his dreams, which Jo- 
 seph thus interpreted : From what has been shown to Pharaoh, 
 in his sleep, it appears, that, for seven years to come, there 
 will be great plenty in the land of Egypt : and that a seven 
 years' famine will then succeed. Having thus declared the 
 meaning of the dreams, he advised the king to provide him- 
 self with large granaries, and to lay up sufficient stores against 
 the time of scarcity. Pharaoh stood amazed at the wisdom 
 of this young Hebrew, and received his advice as an oracle 
 from God. Amongst all his subjects, he judged none so ca- 
 pable and so fit, as Joseph, to execute a plan of that mighty 
 consequence, and, therefore, created him his vicegerent over 
 the whole kingdom of Egypt, with an absolute power to di- 
 rect and command, as he should think expedient for the 
 common weal. To ensure him, moreover, a due respect 
 from the people, he gave him his own ring, put a chain of 
 gold about his neck, invested him with a silk robe, and placed 
 him in his second chariot, commanding the herald to proclaim 
 aloud, that all should bend their knee to Joseph, whom, 
 in the Egyptian language, he styled the Saviour of the 
 world. 
 
 In this manner was that illustrious patriarch set up to pub- 
 lic view ; thus was he drawn from the obscurity of a dungeon, 
 and advanced to the brightest pitch of worldly grandeur. So 
 sudden and so great a change of fortune had been enough to 
 
AGE iii.j HOLY BIBLE. 59 
 
 turn the head of a man less moderate in his desires, or less 
 steady in the principles of virtue : in Joseph, it made no al- 
 teration of sentiment, no change of principle : the same na- 
 tural goodness still held the direction of his heart and actions. 
 As he never had been dejected at the frowns of fortune, so 
 neither was he now elated at her smiles. Being invested 
 with a dignity, second to the king, over all Egypt, he received 
 his power as from the hand of God, for the general good of 
 mankind. Far from revenging himself upon those, who, by 
 their slanders, had thrown him into a dungeon, he left them 
 to the secret remorse of their own conscience, the worst of 
 punishments that can attend an evil action in this life. In 
 the ordinary course of visible events, a change of fortune, like 
 that of Joseph, seldom occurs ; but in the invisible order of 
 things there daily happens a change incomparably greater, 
 when poor, suffering mortals are called from this vale of tears 
 to the joys of heaven. Joseph's translation from his pri- 
 son to a palace, bears but a faint resemblance of the glory, 
 that God confers upon his faithful servants after death. The 
 light and momentary sufferings, which they here endure, are 
 there crowned with a happiness, which is equally incompre- 
 hensible and eternal. 
 
 A. M. 2296.] Joseph's Brothers. Gen. 42. [A. C. 1704. 
 
 Joseph, being invested with an authority, as we have seen, 
 ♦hat extended itself over the whole Egyptian empire, soon 
 showed, by the use he made of his power, how much the hap- 
 piness of a people depends upon the wisdom of their gover- 
 nors. His chief study was the good of his fellow subjects, 
 for that he knew to be the real interest of his royal master : 
 without restraining the people in the enjoyment of iheir 
 property, he prudently contrived the means that were no 
 burden— during the time of plenty to lay up a sufiicient pro- 
 vision of corn for their support against the famine. At the 
 end of seven years a raging famine began to distress the land, 
 and it was Pharaoh's order, that all in their distress should 
 e;o to Joseph. With the tenderness of a fi\ther, Joseph heard 
 their complaints, and relieved their wants. By liim none were 
 despised, none rejected : his granaries wvvv open to all that 
 came. The general dearth had reach(Ml as far as Chanaan, 
 and Jacob's family, with the rest, was reduccMi to great dis- 
 tress. The good patriarch, being told that corn was to bo 
 bought in Egypt, sent thither ten of his soni*. Joseph knew 
 
60 HISTORY OF THE [age hi. 
 
 them at first sight : they had not the least suspicion of his 
 heing their brother, and knew no more of him, than if they 
 had never seen him. He received them with a seeming 
 harshness, asked them, as though they had been strangers to 
 him, from whence they came, and whether they were not 
 spies. They answered, with profound respect, that distress 
 alone had forced them from home, and nothing but an honest 
 intention of buying corn had brought them into Egypt ; that 
 they were twelve sons of the same father, that one of them 
 no longer existed, and that the youngest of all, called Ben- 
 jamin, was left behind with their father Jacob in Chanaan. 
 The name of Benjamin touched the inmost feelings of affec- 
 tion in Joseph's breast, and reminded him of the cruel treat- 
 ment that he had once experienced from his unnatural bro- 
 thers : he was apprehensive lest Benjamin also might some 
 day or other experience the like ill usage, and therefore re- 
 solved to secure him out of their hands. He seemed to give 
 no credit to their words, and said, that, to assure himself of 
 the truth of their story, he must see Benjamin ; that one of 
 them should go home and fetch him, while the rest remained 
 his prisoners, and sureties for their brother's coming. He 
 therefore put them in prison three days, when he ordered 
 them again to be brought out before him. They stood whis- 
 pering their thoughts to one another in their own language, 
 little suspecting they were understood by any one there ; for 
 Joseph had spoken to them by an interpreter : they discours- 
 ed of their present aiSliction, and considered it as a just judg- 
 ment fallen upon them for their former cruelty towards their 
 brother Joseph. Joseph listened to and understood every 
 word they said : his heart began to beat, his bosom heaved 
 with fraternal affection, and the tears stole down his cheeks. 
 He was obliged to leave the room, for fear of discovering 
 himself too soon. When he had suppressed that flow of ten- 
 derness, and wiped away his tears, he came back, and told 
 them, that he should content himself with detaining only Si- 
 meon as an hostage, and that the rest might depart. He had 
 given secret orders, that their sacks should be filled with 
 corn, and that the money they had given for it should be 
 tied up in the mouth of each sack. Upon their return home, 
 they gave Jacob an account of all that had passed, and parti- 
 cularly of the engagement they were under of carrying Ben- 
 jamin into Egypt, where Simeon was detained as a pledge 
 of their promise. Such a tale wounded their aged father to 
 the quick : he bemoaned his misfortunes, he talked over his 
 
4GE III.] HOLY BIBLE. Gl 
 
 ^ihildren, he was inconsolable at the thought of parting with 
 the last and dearest of his sons. Joseph, said he, is no more, 
 Simeon is in chains, and must Benjamin be taken from me 
 too ? No, I will not part with him ; to part with him would 
 wring my very soul with grief, and carry my gray hairs in 
 anguish to the grave. 
 
 The holy fathers seem charmed with the relation of this 
 history, in which they discover such singular strokes of the 
 divine Providence, which sweetly disposes and brings all 
 things to their appointed ends. The sons of Jacob were 
 jealous of the greatness that had been foreshown to one of 
 their brothers : they used the most efficacious means, as they 
 thought, to prevent it, and Providence directed those very 
 means to promote it. Joseph was forewarned from heaven of 
 his future greatness; his brothers sought to put him out of the 
 way of it, and that was the very way which led him to it : they 
 sold him for a slave, and the state of servitude opened him a 
 passage to the highest honours : they caused him to be trans- 
 ported into a foreign country, and there he became the pre- 
 server of his own. Such incidents of human life may, by a 
 profane writer, be passed over unnoticed, or be ascribed to 
 chance ; out, by the inspired historian, they are recorded to 
 serve as a conviction to the incredulous and free thinker, 
 that there is a God, who rules and presides over all things 
 here below ; that no efforts or artifices of men can circum- 
 scribe his power, or defeat his designs. There is no wisdom, 
 there is no prudence, and no counsel, says the wise man, 
 powerful enough to prevail against God. By his almighty 
 will, the very opposition that is made by men becomes 
 oftentimes instrumental in his hand for the accomplishmcnt 
 of his designs. 
 
 A. M. 2297.] Joseph makes himself known to [A. C. 1703. 
 his Brothers, Gen. 45. 
 
 The general dearth continuing still to rage with greater 
 violence, Jacob was obliged to consent at last to let Benja- 
 min go into Egypt, lest he should see him die with famine 
 in the land of Chanaan. But it was not without great per- 
 suasion, that he had been prevailed upon to give his consent. 
 Judas had, in a maimer, extorted it from him, by pledging him- 
 self and children for Benjamin^s return. By Jacob's consent, 
 they all set out again for Egypt, with considerable presents 
 for the governor. Joseph was no sooner told, that the bro- 
 G 
 
C2 HISTORY OF THE [age hi. 
 
 thers were arrived, but he ordered his steward to receive and 
 entertain them. They were surprised at this civil treatment, 
 which was so very different from what they had experienced 
 the time before, and knew not how to account for it. They 
 began to suspect some artful design against them, on account 
 of the money they had found tied up in their sacks of corn, 
 and, to prevent every accusation upon that score, they in- 
 formed the steward, that they had brought back the money, 
 which ought to have been left with him the last time. The 
 steward was very courteous, bade them be under no appre- 
 hension, and, as a pledge of their safety, introduced their bro- 
 ther Simeon. They began to feel themselves at ease ; they 
 washed their feet, and set their presents in order before the 
 governor came in. Joseph entered at the appointed hour, to 
 whom they paid the most respectful homage, and offered 
 their presents. He kindly returned the salutation, and ea- 
 gerly asked them whether their aged father was still alive, 
 and in good health. His brother Benjamin immediately drew 
 his eye. This, said he, is your little brother you mentioned 
 to me ? His heart, at the moment, melted with affection ; he 
 could just speak to wish him the blessings of Heaven ; the 
 rising tears started from his eyes, and forced him to retire 
 into an adjoining apartment, that they might flow without 
 restraint. When the first flutter of his spirits was abated, 
 he washed his face, and went back to his brothers in the 
 room where they were to dine. He sat himself down at a 
 different table from them, for the Egyptians were nor allow- 
 ed to eat with Hebrews ; they sat before him, in order, ac- 
 cording to their age, and received the meat he sent them in 
 great plenty ; Benjamin engaged his particular attention, to 
 whom he took care constantly to send the greatest share. 
 The day was thus spent to the full satisfaction of the eleven 
 brothers, and the next day appointed for their return into the 
 land of Chanaan. Joseph, in the mean time, gave orders 
 that their sacks should be filled with corn, and, besides the 
 money, which was tied up in each one's sack, as before, that 
 his own silver cup should be secretly conveyed into the sack 
 of Benjamin. They set out in the morning, but had not gone 
 far, when Joseph's steward overtook them, with a complaint 
 of their having stolen the governor's silver cup, in return for 
 *he civilities he had shown them. They were surprised to 
 hear so odious a crime laid to their charge, for which they 
 did not conceive there could be the least foundation. Con- 
 scious of their innocence, they begged to be searched upon 
 
AGE III.] HOLY BIBLE. 63 
 
 the spot, and if any one of them should be found to have the 
 cup, they freely consented, that he should die, and the rest 
 be made slaves. The steward answered, that the innocent 
 should not suffer for the guilty, and that none but he, who 
 had the cup, should become his slave. They hastily opened 
 their sacks, and, behold, Joseph's silver cup was found in the 
 sack of Benjamin. The unsuspected discovery threw them 
 into the utmost consternation ; they knew not what to say, 
 or what to do ; they turned back into town, hastened to the 
 governor, and flung themselves at his feet. Having no other 
 proof than their bare word to produce, in defence of their in- 
 nocence, they patiently bore his dissembled anger, and each 
 one offered to remain his slave, if Benjamin might only be 
 at liberty to go back to his father. You are free to go, re- 
 plied Joseph, but Benjamin shall remain with me : upon 
 which, Judas, who had pledged his own children to Jacob 
 for Benjamin's safe return, began, in terms the most respect- 
 ful and pathetic, to represent to Joseph the promise he had 
 made of seeing his brother safe home again, urged the re- 
 spect due to a father's gray hairs, mentioned the loss of ano- 
 ther favourite son, whom he still mourned for, and conclud- 
 ed by saying, that the detention of this his last and darling 
 child, would certainly sink his declining age to the grave. 
 Joseph could refrain no longer : he bade the Egyptians leave 
 the room : there, being alone with his brothers, he raised his 
 voice, and said, I am Joseph, your brother ; is my father yet 
 living ? Be not afraid to approach me ; I am your brother, 
 whom you sold to be carried into Egypt. It happened by 
 the design of an all-ruling Providence, who has thus provid- 
 ed for your safety. Go, hasten to my father, and let him 
 know that his son Joseph not only lives, but has all the land 
 of Egypt at his disposal. Go, l)ring him and your families 
 hither; you shall be settled in the fertile land of Gesscn : be 
 quick, make no delay. Struck diimb with amazement, it 
 was some time before they could make any answer. Joseph 
 wept, and tenderly embraced them all : with greater feeling, 
 he threw himself upon the neck of 13enjamin, folding him in 
 his arms, and clasping him close to his breast. 
 
 The bai(» narration of Joseph's history, say the holy fa- 
 thers, suniciontly informs us of the goodness of his heart, and 
 of the mildness of his disposition. He is a pattern for every 
 Christian to follow in tiie pardon of injuries. He said not a 
 word of the malice of his olVenders, he excused the action, 
 he put the best construction he could ujwn tlieir conduct, 
 
64 HISTORY OF THE [age hi. 
 
 and, so far was he from making them any reproach, that he 
 even tried to dissipate their fears, which the consciousness 
 of their guilt must naturally have caused within them. In- 
 vested with full power to punish offenders as he pleased, he 
 employed it all for the good of those, who had intended him 
 the greatest evils ; and their frowns of envy he repaid with 
 the sweetest smiles of brotherly benevolence. The admi- 
 rable charity of this saint, is a figure of that unparalleled 
 goodness which we adore in Jesus Christ, who, being sold 
 by his own brethren, not only pardoned them for the cruel 
 death they put him to, but also made the blood, he spilt upon 
 his cross, the price of their salvation, and the ransom of their 
 souls. 
 
 A. M. 2298.] Jacoh goes into Egypt. Gen. 46. [A. C. 1702. 
 
 The sons of Israel, loaded with stores and rich presents 
 from their brother Joseph, hastened home as fast as they 
 could, to impart the happy tidings to their father. The joy 
 and surprise of the good patriarch, to hear that his son Joseph 
 was not only alive, but also had the command of all Egypt, 
 were so great, that he seemed, in a manner, stupified, at first, 
 and out of his senses. When he recovered himself, and was 
 informed at leisure of the particulars that had happened, he 
 said. It is sufficient ; if my son Joseph be only living, I will 
 go and embrace him before I die. Joseph had already sent 
 wains and beasts of burden, for the convenience of transport- 
 ing his father and brethren, with their goods and families, 
 into Egypt. In an expedition of such lasting consequence to 
 his whole family, the religious patriarch would not proceed, 
 without first informing himself of the will, and imploring the 
 blessing, of the Most High. He slew victims to the God of 
 his father Isaac ; and God, in an audible manner, told him not 
 to doubt of going into Egypt, where, under the divine pro- 
 tection, he should grow into a numerous nation, and, in pro- 
 cess of time, be brought back from thence, after his eyes 
 should be there closed in death by his son Joseph. Being 
 extremely comforted by this vision, Jacob loaded his whole 
 substance upon Pharaoh's wagons, and, with his eleven sons, 
 their wives and little ones, to the number of seventy in all, 
 began his journey towards the land of Egypt. Judas was 
 sent before to apprize Joseph of his father's coming. Joseph 
 set off with a becoming retinue to meet him, and proceeded 
 as far as Gessen. The moment his father's carriage came in 
 
V 
 
 AGE III.] HOLY BIBLE. 65 
 
 sight, he got out of his chariot, and respectfully advanced on 
 foot to receive him. As soon as they met, they rushed into 
 each other's arms ; they cordially embraced ; they clung for 
 some time together, without being able to utter a single 
 word. The excess of their, joy was too high for either of 
 them to speak what they felt. They w ept, and their tears 
 best witnessed the glowing sentiments of their hearts in this 
 unexpected interview. Joseph conducted both his father 
 and his brothers into the royal city, and presented them to 
 the king. Pharaoh gave them a gracious reception, and, ac- 
 cording to their desire, allotted them the fertile spot of Ges- 
 sen for their place of residence. There they settled unmo- 
 lested, and separated from the Egyptians ; there, under the 
 protection of God, and by the particular care of Joseph, they 
 lived, strangers to the famine which was severely felt by their 
 neighbours round. 
 
 Truly admirable, says saint Chrysostom, is the conduct of 
 almighty God, with regard to his elect. Through various 
 trials, by a continual succession of good and adverse fortune, 
 he trains them up to virtue. He tempers their success with 
 affliction, lest they should swell too high, and then visits 
 them again with comfort, lest they should sink beneath the 
 weight of continued sufferings. It was no loss either to Ja- 
 cob or to Joseph, to have been deprived of each other for a 
 time : the joy they felt at meeting again, made ample amends 
 for their past afflictions. The fortune, that afterwards attend- 
 ed the descendants of Jacob in Egypt, was the very reverse 
 of his. They at first experienced every advantage they 
 could wish for, and were, in the end, oppressed with all the 
 evils that an infidel and barbarous people could inflict. For 
 Egypt, that is to say, the world, is always to be dreaded by 
 every true Israelite ; notwithstanding its caresses, it is not to 
 be relied upon. It varies in its favours and its friendship, as 
 best suits its interest. Both its promises and its flatteries 
 are always to be suspected by the wary Christian. It often 
 smiles whilst it fixes its sting, and pampers the body while 
 it kills the soul. 
 
 A. M. 2315.] Midwives of Egypt Exod. 1. [A. C. 1685. 
 
 Jacob enjoyed a comfortable old age, during the seventeen 
 
 y(»ars \w resided in Egypt. Upon the report of his beinj; 
 
 sick, Joseph, the bright pattern of filial piety, hastened, with 
 
 his two suns, Ephraim and Manas^c, to pay the last duty to 
 
 6* I 
 
60 HISTORY OF THE [age hi, 
 
 his dying father. The venerable patriarch raised himself 
 up in the bed at his son's approach, and spoke to him of the 
 inheritance which God had promised to his seed in the land 
 of Chanaan, whither he desired his remains might be carried 
 after death, and deposited with his father's. Joseph promis- 
 ed him they should, and presented him his two sons, Manasse 
 and Ephraim. Jacob adopted them for his own, promised 
 them each a share in the lands of Chanaan, and, laying his 
 hands upon their heads, blessed them both. He called his 
 other sons around his bed, and gave to each a special bless* 
 ing : the most memorable is that which he spoke to Judah. 
 It expresses, that from his race the Messias, the expecta- 
 tion OF ALL NATIONS, should be born ; and that this great 
 event should happen at or near the time, when the sovereign 
 power should be entirely taken away from the Jewish na- 
 tion. Jacob died in the hundred and forty-seventh year of 
 his age. As soon as he had breathed his last, Joseph threw 
 himself upon the face of his deceased father, and poured out 
 a torrent of tears. He gave orders for his physicians to em- 
 balm the body ; and, when the seventy days that Egypt 
 mourned for him, were expired, he asked Pharaoh leave to 
 see it buried, as his father had desired, in Chanaan. The 
 king's whole court, and all the ancients of Egypt, accompa- 
 nied the funeral, and Jacob was with great pomp deposited 
 in the double cave near Mambre, by the side of Abraham 
 and Isaac. Joseph, having paid these last honours to his fa- 
 ther, with a truly fihal piety, hastened back into Egypt, 
 where he remained sole depositary of the royal power and 
 authority as long as he lived. His brethren expressing some 
 apprehension, lest he might take an opportunity from their 
 father's death, to repay them for the injuries they had for- 
 merly done him, he assured them, with tears in his eyes, that 
 they had nothing to fear ; that they should always find him 
 their friend and protector ; that he would feed both them and 
 their little ones. With the spirit of prophecy, he declared, 
 that, after his death, God would visit and lead them forth from 
 thence into the land which he had promised to Abraham, 
 Isaac, and Jacob ; bidding them remember, when that time 
 should come, to carry away his bones with them out of Egypt, 
 that they might be interred with his father's in the land of 
 Chanaan. Joseph lived to see his son's children unto the 
 third generation, and then died, being an hundred and ten 
 years old, during eighty of which he had governed Egypt 
 with great renown of justice and wisdom. His body was 
 
AGE III.] HOLY BIBLE. 67 
 
 embalmed, and deposited in one of the Egyptian tombs, 
 where it rested till the departure of the Israelites out of that 
 country. 
 
 A. M. 2427.] Within a few years after Joseph's death, a 
 total change of affairs took place in the kingdom of Egypt. 
 A new king, known also by the name of Pharaoh, — a name 
 adopted, as it seems, by most of the Egyptian kings, — forget- 
 ting the glory of Joseph's administration, showed himself no 
 friend to the Hebrew people. Far from protecting them, as 
 his predecessors had done, he thought to afflict and destroy 
 them. Growing jealous of their power, at seeing their pro- 
 geny increase, he artfully attempted to diminish their num- 
 bers, under pretence of rendering them serviceable to the 
 state. For that purpose, he employed them in the public 
 works, which he set on foot, and imposed such heavy bur- 
 dens on them, as, he concluded, must break their strength, 
 and ruin their constitutions. But, as the Church was after- 
 wards to gather strength from its worldly afflictions, so did 
 the Israelites at that time increase the faster for being op- 
 pressed. Pharaoh took the barbarous resolution of having 
 all their male children strangled as soon as they were born, 
 and charged the midwives of Egypt with its execution. The 
 compassionate women, having the fear of God before their 
 eyes, refused to imbrue their hands in innocent blood. Pha- 
 raoh called them to an account for not having executed his 
 orders ; they were terrified at his threats, and made use of 
 an officious lie in their excuse, saying that the Hebrew wo- 
 men were not like unto those of the country, and were de- 
 livered before any midwife could come to them. The king 
 was exasperated to find himself thus disappointed in his 
 schemes of secret murder, threw off the mask, and gave a 
 general order, that all the Hebrew boys, without exception, 
 should be thrown into the river Nile. 
 
 It seems as if every tender feeling and sentiment of huma- 
 nity had been banished from the breasts of the Egyptians, ex- 
 cepting a few women, who, out of compassion to an injured 
 people, exposed themselves to the resentment of a cruel 
 prince. They made, indeed, an excuse for their disobedi- 
 ence by a lie, which was a weakness ; yet God rewanled 
 them for their piety towards the helpless children. Superla- 
 tively happy would they have been, says saint Austin, if to 
 their feelings of humanity they had united the love of (ruth, 
 and had generously chosen to expose their own lives, rather 
 than save tlicm by a lie. After having been resolute enough 
 
68 HISTORY OF THE [age hi. 
 
 to preserve the lives of the innocent at the hazard of their 
 own, glorious had it been for them to have gone one step 
 farther, and met the final stroke, rather than have fled from 
 it by a breach of truth. Their earthly house of clay, says 
 the same holy father, might probably have been demolished 
 by it ; but, in recompense thereof, they had dwelt eternally in 
 heaven. 
 
 A. M. 2433.] Moyses saved from the Nile, [A. C. 1567. 
 ExoD. 2. 
 
 Whilst the Israelites were groaning under the load of 
 oppression, and an ungrateful king was exerting his utmost 
 malice to extinguish a people to whom his predecessors had 
 been indebted lor their crown and prosperity, Amram, the 
 grandson of Levi, had a son by his wife, whose name was 
 Jochabed. Love prompted the mother to use every ingeni- 
 ous artifice to conceal her child, whose comely countenance 
 made him still more dear. But, as Pharaoh's order was exe- 
 cuted with the most unrelenting barbarity, she was compel- 
 led, at the end of three months, either to give him up, or to 
 perish with him. She therefore contrived, as it were, a 
 cradle of bulrushes, which she twisted together, and lined 
 the inside with pitch. In this kind of basket she laid her 
 little infant, and exposed him on the sedgy bank of the Nile, 
 telling her daughter to stay near the place, and cautiously 
 wait the event. Providence so ordained, that Pharaoh's 
 daughter, attended by her maids, should then come to that 
 very spot with an intent to bathe in the river. She imme- 
 diately espied the basket, and, being curious to know what 
 was in it, sent one of her attendants to fetch it. She opened 
 it, and found a beautiful infant crying, and stretching out his 
 little hands, as it were for help : she was softened into pity, 
 and resolved to save it. The sister of the infant, who was 
 all this while upon the watch, narrowly observed, and heard 
 what was said. She drew nearer by degrees to the princess, 
 and at last ventured to ask her, if she wanted a nurse for the 
 child, and offered her service to call one of the Hebrew wo- 
 men. Being told she might, she ran to call her mother. 
 The mother came, and, full of secret joy, received her child 
 from the princess, who promised to reward her well for her 
 trouble in taking care of him. When the boy was grown up, 
 she presented him to the princess, who adopted him for her 
 6on, and called him Moyses, because he had been saved from 
 
AGE III.] HOLY BIBLE. 09 
 
 the waters ; for Moyses, in the Egyptian language, signifies 
 water. 
 
 The holy fathers seem lost in admiration, when they con- 
 eider this saintly man, who was the minister of the old law, 
 as Jesus Christ is of the new, preserved in the same won- 
 derful manner, as his Saviour was, amidst so many thousands 
 of infants, whom a tyrant's fury cut off in the bud of life. It 
 is in such instances of his fatherly providence, that God 
 shows himself to be the sovereign Ruler of all things, and 
 that nothing is so easy to him as to defeat the deepest schemes 
 that human policy can form, in contradiction to his eternal 
 designs. He seems pleased to exert a more visible power 
 against those, who presume to attack him by open force. In 
 vain did Pharaoh strive to extirpate the Hebrew people ; he 
 nourished within his palace, as his grandson, the very man, 
 who was to deliver them out of his hands. The mother, 
 whose fears had drove her to expose her son to the merci- 
 less waves, not only received him back again into her mrms, 
 but was even paid for nursing and taking care of him, — a care 
 more precious to her than all the treasures of Egypt. The 
 step that was intended to rob the infant of his life, was the 
 first advance towards his future greatness. By a special pro- 
 vidence, Moyses was delivered from the waters of the NUe, 
 that, at his command, the son of that prince who had thrown 
 him there, might be swallowed up in the waters of the sea. 
 Overwhelmed in the same abyss, perished likewise those Egyp- 
 tian chiefs, who had been the ministers of their master's tyran 
 ny . To all, who have not given up their pretensions to reason 
 and common sense, these instances of a superior providence 
 must be a convincing proof that there is a God, who presides 
 over and directs the ways of men ; that the most vigorous 
 efforts of men are but mere weakness against the divine arm ; 
 and that to dispute the power of the Most High, is a folly not 
 less extravagant than impious. 
 
 A. M. 2473.] The burning Bush. Exod. 3. [A. C. 1627. 
 
 Moyses spent the years of his youth in the royal palace 
 of Egypt, where he was treated as Pharaoh's grandson. Hav- 
 ing attained the fortieth year of his age, he began to think 
 that a life so miraculously preserved by (iod, ougnt not to be 
 idly spent amidst the ph^asures of a court. Under the title 
 of adoption, he enjoyed every worldly comfort, though by 
 birth a Hebrew, whilbt his brethren were groaning under 
 
70 HISTORY OF THE [age iii. 
 
 the most oppressive slavery. Being of the same race and 
 religion vi^ith them, he saw no privilege that he could have 
 to exempt him from sharing in the same fortune. As he was 
 one day taking his walk, and musing upon that subject, he 
 found an Egyptian man beating a Hebrew in a most cruel 
 manner. Moyses was too partial to his countrymen to re- 
 main an idle spectator : in the warmth of his zeal, he struck 
 the Egyptian, and killed him upon the spot. He looked 
 round, and, seeing no one near, thought he had not been seen, 
 buried the body in the sand, and walked off. In his round 
 next day, he. met with two Israelites, that were quarrel- 
 ling with one another : he interfered, and endeavoured to 
 reconcile them ; upon which, one of them rudely asked him. 
 what he meant, and whether he intended to kill either of 
 them, as he had killed the Egyptian the day before. Moyses, 
 by that, found he was discovered, and thought it necessary 
 for his security to leave the country. He, therefore, retired 
 across the Red Sea, into the land of Madian, which is a part 
 of Arabia Petrosa. In Madian their lived a priest, whose 
 name was Raguel, otherwise Jethro, who had seven daugh- 
 ters. These young women daily tended their father's flocks, 
 and, one day leading them to drink, as usual, at a certain 
 spring, they found Moyses there. By his dress and language, 
 they took him for an Egyptian ; but, by the service he did them 
 in helping their flocks to drink, they found him to be a good 
 man. They spoke advantageously of him to their father, who 
 desired to see him. Moyses was, therefore, sent for, who, 
 being pleased with a certain air of goodness, that he saw in 
 Jethro, consented to live with him. He took a liking also to 
 Sephora, his eldest daughter, married her by mutual consent, 
 and, for forty years together, took care of her father's flocks, 
 that fed in the desert. 
 
 A. M. 2513.] Moyses had one day led his flocks into the 
 inner parts of the desert, towards the mountain of Horeb, 
 where he saw a bush on fire without its being consumed. 
 Struck at the wonderful appearance, he advanced to examine 
 it more closely, when a voice from amidst the flames bid him 
 stop, and take off* his shoes, for that sacred was the ground 
 on which he stood. God told him that the cries of the afflict- 
 ed Israelites had penetrated the heavens ; that an end should 
 be put to their labours ; and that he was the man chosen to 
 lead them out of the Egyptian slavery into the land of pro- 
 mise. Moyses humbly begged to be excused from an un- 
 dertaking, for which he deemed himself wholly unfit ; but 
 
AGE iii.J HOLY BIBLE. 71 
 
 God insisted upon his obedience, and, by two miracles, con- 
 vinced him of the divine power, that should be always at 
 hand to support him. He, first of all, changed his rod into a 
 serpent, and from a serpent into a rod. After that, he bade 
 him put his hand into his bosom, which, in an instant, was 
 covered with a leprosy, and as soon made clean again. Moy- 
 ses, notwithstanding, was still unwilling to consent, till, being 
 terrified by the threat of God's displeasure, he at last accept- 
 ed of the charge, which he could no longer refuse without a 
 sin. Upon that, he took leave of Jethro, and hastened back 
 into Egypt for the consolation of his countrymen. 
 
 The holy fathers look upon the burning bush as an em- 
 blem of what happens to the elect of God. Persecuted by a 
 jealous world, they remain unhurt and unimpaired by the 
 flames of affliction that surround them : for God himself is in 
 the midst of them, to support them by his grace, and to render 
 them more illustrious by their sufterings. Saint Gregory 
 dwells upon the example of humility, that Moyses gave in 
 refusing to take upon him the charge of conducting the peo- 
 ple of God, though so qualified with talents both of grace and 
 nature. Little in his own eyes, he deemed himself unwor- 
 thy of the honour, and unequal to the arduous task ; nor was 
 he to be prevailed upon to consent to his own preferment, 
 but by the evidence of miracles, and express order of God 
 himself. Instructive as such an example is to all Christians, 
 it is particularly so to those, says the same holy doctor, who 
 are rash enough to covet the direction and command of oth- 
 ers. For, such is the presumption of human weakness, that, 
 the less virtuous and less qualified a person is, often the more 
 desirous is he of a charge, which the greatest saints have 
 always been afraid of, as above their abilities. Men, who 
 know not how to guide themselves, wish to have the gui- 
 dance of others ; unable to answer for their own conduct, 
 they thrust themselves forward to be answerable for the con- 
 duct of others. 
 
 END OF 
 
 THE THIRD AGE. 
 
 Names and Ages of the Patriarchs of the Third Age. 
 
 
 A M. 
 
 Abraham 
 
 born diod tgod 
 
 2008 2183 175 
 
 Isaac 
 
 2108 2288 180 
 
 Jacob 
 
 2168 2315 147 
 
 Levi, 
 
 2255 2392 137 
 
 Moyses 
 
 2433, of Ainrain and Jochab 
 
72 HISTORY OF THE [age iv. 
 
 the grand-children of Levi, who had lived thirty-three years 
 with Isaac, and Isaac had lived fifty years with Sem. From 
 this, and the two foregoing tables, it appears, that Moyses 
 has written nothing in his sacred history, but what was still 
 fresh in the memory of men. 
 
 FOURTH AGE OF THE WORLD. 
 
 FROM THE DELIVERY OF THE ISRAELITES OUT OF EGYPT, 
 2513, TO THE FOUNDATION OF SOLOMOn's TEMPLE, 2992; 
 COMPREHENDING THE SPACE OF 479 YEARS. 
 
 A. M. 2513.] Moyses before Pharaoh. Exod.5. [A. C. 1487. 
 
 Pharaoh the tyrant, who had declared so unnatural a war 
 against the Hebrew children, was now dead, and succeeded 
 by his son of the same name, a prince equally cruel and ty- 
 rannical in his disposition. This is the Pharaoh, before whom 
 Moyses and Aaron, his brother, presented themselves for 
 leave to go with the people for three days into the wilder- 
 ness, where God had commanded them to offer him a sacri- 
 fice. Pharaoh received them with great harshness, treated 
 them as rebels, and said, he knew nothing of the God they 
 talked of. He ascribed their petition to a spirit of revolt, 
 and rejected it with scorn, telling them, he should give them 
 something else to think of. He accordingly gave strict or- 
 ders to his ofiicers to impose new burdens upon the mutinous 
 Hebrews, as he called them, and to exact their daily tasks 
 with the utmost rigour. The people, finding themselves thus 
 loaded with new grievances, instead of being relieved by the 
 remonshances that had been made in their favour, began to 
 complain most bitterly, and, through a strange but common 
 weakness of mind, turned their complaints against the two 
 brothers. They loudly murmured against Moyses and Aaron, 
 as if they had been the cause of those very evils which they 
 had been labouring to remove. It is the treatment which 
 the zealous pastors of the Church have often met with through 
 every age, in return for the pains they have taken for the 
 service of their flocks. 
 
 The ears of God being always open to the cries of the poor 
 and needy, he commanded Moyses to present himself a second 
 
AGE IV.] HOLY BIBLE. 73 
 
 time before Pharaoh for the deliverance of his people- Full 
 of confidence, Moyses, therefore, went to the king, and, on the 
 part of God, repeated the subject of his commission. He 
 backed his petition by a miracle, as a proof of his mission 
 from God ; and, in the king's presence, changed Aaron's rod 
 into a serpent. Pharaoh had his magicians ready to mimic 
 the divine power. By the help of their black art, they un- 
 dertook to perform the like prodigy, and in effect changed 
 their rods also into serpents. This prevented the good effect 
 which Moyses's miracle was likely to have had upon the 
 king's mind, and nothing more was done at that time. God 
 soon afterwards commanded his servant Moyses to go for the 
 third time, and in his name to make a more urgent demand 
 on Pharaoh for his consent The place of conference was 
 upon the banks of the Nile. Undaunted at the appearance 
 of savage majesty, Moyses spoke with a manly firmness, but 
 yet softened his discourse with a gentle meekness and mo- 
 desty of action, that was natural to him. The king answered 
 him with boisterous threats, and sternly refused to let the 
 people go. Upon which, Moyses quietly addressed himself 
 to Aaron, bidding him stretch his rod over the surface of the 
 Nile, and the waters, not only of that river, but of all the 
 fivers of Egypt, were in an instant changed into blood, and 
 the fishes died therein. 
 
 This change of the rivers into blood, is called the first 
 plague of Egypt ; and hardened was the heart of Pharaoh, 
 not to bend to such a stroke. His magicians, indeed, by do- 
 ing the like wonders as Moyses did, misled his judgment, and 
 gave a specious pretext of obstinacy to a prince, who only 
 sought to find out reasons not to yield. Those reasons were 
 insuflicient to excuse him from guilt : he plainly saw, that 
 the magicians were not only outdone, but likewise restrained 
 in their power by Moyses, so as not to be able to remove 
 the plague they had occasioned. They had changed water 
 into blood, as well as Moyses, but they could not, like him, 
 change that blood into water again. To see the laws of na- 
 ture altered, and brought back into their first state, at the 
 word of him, who spoke and acted in the name of the Living 
 God, was more than sufficient to have opened the eyes of a 
 common infidel : but to a man, who is wilfully blind, no evi- 
 iUmco is clear; and on a heiut, that grows luu-der, like iron, 
 by the strokes it receives, no impression lan easily be made. 
 }iy a terrible, though just judgment of God, such is the man, 
 7 K 
 
74 HISTORY OF THE [age iv. 
 
 who, in punishment of his obstinacy, is once abandoned to the 
 malicious desires of his own heart. 
 
 A. M. 2513.] Plagues of Egypt. Exod. S. [A. C. 1487. 
 
 The first plague, by which God had sought to make Pha- 
 raoh sensible of his duty, having proved ineffectual, was fol- 
 lowed by nine others. An incredible number of frogs, that 
 swarmed through every place, and in every house of Egypt, 
 was the second plague, and, according to saint Austin, ex- 
 hibits a striking likeness of those Christians who spend them- 
 selves in empty words, and know no piety, but in the un- 
 meaning motion of their lips. The sciniphes, a small flying 
 insect, according to Philo, produced from the dust, were 
 the third plague, and resembled those wrangling sectaries, 
 who only exist and thrive by their restless spirit of^ alterca- 
 tion and dispute. The fourth plague was an infinity of flies, 
 which terribly incommoded Pharaoh and his people, and de- 
 note those peevish sallies of a fretful temper, that tease away 
 the peace and happiness of human society. The fifth was a 
 grievous murrain amongst the cattle, which strongly indicates, 
 that they, who, like the irrational animal, guide themselves 
 only by their senses, shall be struck with a spiritual pestilence, 
 that kills the soul. The sixth inflicted boils and swelling 
 blains upon men and beasts. The purulent and angry red, 
 that appears in an ulcerated body, bears a visible resemblance 
 with the inward swellings of a soul, transported with the pas- 
 sion either of pride or anger. The seventh plague was a 
 storm of driving hail, accompanied with dreadful lightnings 
 and thunders, that broke down and destroyed every thing on 
 which it fell. Such is the boisterous fury of the wicked in 
 pushing on their malicious designs, till they break, or melt 
 away, like hail stones, and perish amidst the ruins they have 
 made. The eighth plague were the locusts, that devoured 
 every green thing, which the hail had spared. To these 
 locusts, all false witnesses are properly compared, as with 
 their mouth, like them, they equally hurt and destroy. The 
 ninth was a palpable darkness, which sat upon the land for three 
 days throughout Egypt, excepting where the Israelites in- 
 habited, and represents that sad obscurity, which overclouds 
 the soul of the impious, while a bright and cheerful sere- 
 nity shines upon the face of the virtuous. 
 
 Such were the first temporal chastisements, by which a 
 
AGE iv.J HOLY BIBLE. 75 
 
 merciful God sought to reclaim an obdurate sinner, and to 
 make him sensible of his duty. In this visible exertion of 
 the divine power, we are to observe, that these plagues were 
 not inflicted upon Pharaoh and his people all at once, but at 
 certain intervals of time. A second scourge was not employ- 
 ed, till Pharaoh's hardened malice had rendered the foregoing 
 void of its intended effect. Pharaoh's submission to the 
 divine will on any one day, would have prevented his chas- 
 tisement on the next. From the very first plague the ma- 
 gicians saw, and, in the third, acknowledged, the agency of a 
 divine power, far superior to their own. To an omnipotent 
 God, says the wise man, it had been as easy to let loose the 
 lions upon his enemies at first, and, without any previous 
 notice, to destroy them with one blow. But, in compassion 
 to the misery of human weakness, he tempered his justice 
 with tender niercy ; he contented himself with lesser punish- 
 ments in the beginning ; he sought to rouse the Egyptians to 
 a sense of their duty by degrees, and, by milder strokes, in- 
 formed them what they had to fear, should his anger be once 
 raised to its height. We cannot be too thoroughly convinced 
 of the truth, that God is always to be feared ; that no mortal 
 power can pretend to resist his might ; and that, in asserting 
 his own divine rights, if softer methods will not do, he will 
 then apply the most severe. For the divine justice is not to 
 be outdone by human malice, nor are the mercies of God to 
 be defeated by the obstinacy of his enemies. 
 
 A.. M. 2513.J The Paschal Lamb, Exod. 12. [A. C. 1487. 
 
 The nine foregoing plagues having had no effect upon 
 the heart of Pharaoh, God resolved upon a tenth, more strik- 
 ing and fatal than any thing that had yet happened. Before 
 he let fall this last stroke of his vengeance upon tlie Egyp- 
 tians, he commanded the Israelites to prepare and eat the 
 lamb, which he had told thein to have in readiness, ever since 
 the tenth day of the month ; prescribing, at the same time, the 
 manner and the ceremony, which he would have them ob- 
 serve in eating it. Eacli family, sa>s the sacred text, shall 
 take a lamb, and, on the fourteenth day of the month, shall 
 sacrifice him in the evening, and sprinkle the doors of their 
 houses with the blood thereof; that night they shall eat the 
 flesh, roasted at the fire, with unleavened bread, and wild 
 lettuces. While they eat it, they shall 5tand with their 
 clothes girt up, with shots upon their lVet,and staves in tlicir 
 
76 HISTORY OF THE [age i\^. 
 
 hands, like travellers ready for their journey. The obedient 
 Israelites punctually fulfilled every circumstance of the order. 
 On the same night, God sent his exterminating angel into 
 every house in Egypt, that was not sprinkled with the blood 
 of the lamb, and slew every first-born, both of man and beast. 
 Struck at the sudden death of his eldest son, Pharaoh rose 
 in the dead of the night, and, by the mournful cries that were 
 heard around^ he was convinced that the same melancholy 
 disaster had befallen every family in Egypt at the same hour. 
 The consternation was universal ; from the royal palace to 
 the meanest cot, there was not a house without a dead body. 
 Pharaoh's obduracy was at last overcome ; he sent for Moyses 
 ^nd Aaron, and, in compliance with their request, bade them 
 go with their people, with their flocks and herds, into the 
 desert, and there sacrifice to their God for three days. The 
 Egyptians also pressed them to be gone, and Jent them the 
 most valuable furniture they had, on that solemn occasion. 
 The very next morning, Moyses led forth the whole host of 
 Israel into the desert, which lay in their way towards the 
 land of promise ; nor was there a single person left, or sick 
 amongst them. To the number of almost six hundred thou- 
 sand fighting men, besides women and children, the Israelites 
 began to march out of Egypt, four hundred and thirty years 
 since Abraham had first taken refuge there against the famine, 
 and two hundred and fifteen since Jacob had gone thither 
 with his whole family. It was by the special direction of 
 almighty God, that they carried away the richest spoils of 
 Egypt, the fine clothes, the gold and silver plate, of its inha- 
 bitants, not only as a recompense for the painful services they 
 had done them, but also as a figurative mark, that the Chris- 
 tian Church should be also furnished with temporal supplies 
 for the external support and ornament of the divine service. 
 
 This deliverance of the Israelites from the slavery of Egypt 
 is the figure of that most singular mercy, by which the world 
 has been since rescued from the tyranny of Satan through 
 the blood of Jesus Christ, the immaculate Lamb of God. If 
 that divine Victim had not been immolated on the cross for 
 man's redemption, the unhappy sons of Adam would have 
 been only able to weep ; they could not have freed themselves 
 from the slavery of sin. Jesus Christ, by his death, has set 
 them free, and, by his cross, has opened to them a passage 
 to their promised country. To nourish in our hearts a due 
 sense of gratitude for a favour so unparalleled, and yet so 
 unmerited on our part, we cannot too often or too seriously 
 
AGE IV.] HOLY BIBLE. 77 
 
 reflect, by whom we were once oppressed, and by whom we 
 have been so bountifully redeemed. The reflection will 
 teach us to value our present happiness, and to guard in fu- 
 ture against the wretched state from which we have been 
 delivered. To be zealous in the service of Jesus Christ, 
 who can alone preserve us in the freedom he has purchased 
 us, and carefully to shun whatever tends to throw us back 
 into the servitude of sin, is a duty both of gratitude to God, 
 and of charity to ourselves. 
 
 A. M. 2513.J The Red Sea, Exod. 14. {A. C. 1487. 
 
 Pharaoh had consented, as we have seen, to let Moyses 
 go with the Israelites into the wilderness for three days, to 
 perform their religious duties to almighty God. The three 
 days were elapsed, and no Israelites returned. Pharaoh be- 
 gan to suspect that they had imposed upon him, and intended 
 to escape out of his hands. Full of those surmises, and re- 
 gardless of the scourges, which lay still heavy upon his king- 
 dom, he resolved to pursue them : his subjects, likewise, being 
 afraid of losing the costly clothes and plate, which they had 
 lent to the Israelites, were eager to second his design. Pha- 
 raoh, therefore, assembled his troops in haste, put himself at 
 their head, and directed his march through the desert to the 
 Red Sea, where he found his enemies encamped upon the 
 shore. The approach and terror of his arms threw the de- 
 fenceless Israelites into a deadly consternation. Closely 
 pressed on one side by an enraged tyrant, who was ready to 
 fall upon them, and hemmed in on the other by the sea, they 
 began to abandon themselves to despair; for they forgot 
 the wonders, which God had so lately wrought in their fa- 
 vour, and grew diflidcnt of the powerful Providence, which, 
 from the moment of their departure, had watched over theiQ, 
 in the form of a cloud by day, and of a pillar of fire by night. 
 They crowded round Moyses, and insultingly asked him, if 
 Egypt could not as well have provided them with a grave; 
 and what need there was of bringing them to be butchered 
 in the wilderness. Moyses, in the mildest terms, endea- 
 voured to soothe them into temper, and to rouse their droop- 
 ing spirits, by assuring them of the divine protection. Pha- 
 raoh had put his troops in motion, and was advancing to at- 
 tack them. Moyses retreated, till he came to the very edge 
 of the sea; when, stretching forth his arm over the profound 
 abyss, as God had commanded lihn, the waters were suddcal/ 
 7 ♦ 
 
78 HISTORY OF THE [age iv. 
 
 divided by a mighty wind, and opened him a passage to the 
 opposite shore. The Israelites rushed into the dry hollow 
 of the deep, wondering at the watery bounds, that stood sus- 
 pended like a wall upon their right and left, as they marched 
 through the middle. The angel, who had hitherto gone be- 
 fore them at night in the form of a fiery cloud, shifted his 
 station to the rear, and hindered the Egyptians from coming 
 to close upon them. Pharaoh seemed insensible of the 
 miracle ; blinded by passion, he only thought of satiating his 
 revenge ; and, fancying the passage to be as free and as safe 
 for him as for the Israelites, he rushed on headlong after 
 them, with all his host. He had advanced into the middle of 
 the abyss, before he became sensible of the distinction, that 
 God makes between his friends and enemies. For, from 
 amidst the fiery cloud there appeared such glaring strokes of 
 the divine wrath against him and his Egyptians, that, in the 
 utmost ten-or and confusion, they began to turn back. Moy- 
 ses, who, with all his followers, had by that time reached the 
 other shore, stretched forth his hand again upon the sea, and 
 called back the waters to their natural state. Shut up within 
 the bosom of the deep, the whole Egyptian army perished, 
 with their chariots and horses ; for, of them all, not so much 
 as a single man escaped. 
 
 Miracles of this nature never fail in their effect of making 
 an impression on the human mind, as they carry with them 
 such convincing evidence of the divine power. Prodigies 
 that aifect our outward senses seldom pass unnoticed, as the 
 holy fathers remark : there are likewise other prodigies, of a 
 much superior, because of a more spiritual nature ; prodigies 
 in which we are more immediately concerned, and which, 
 nevertheless, we scarce attend to. We stand astonished, 
 says saint Bernard, to see the Hebrew people so miraculous- 
 ly rescued from the slavery of Egypt, while we take no no- 
 tice of a soul, that, by sincere repentance and conversion, is 
 delivered from the slavery of her passions. Pharaoh is the 
 tyrant, who was overthrown in the first instance, and the 
 devil is vanquished in the second : in the first were overturn- 
 ed the chariots and the horsemen of an earthly prince, and 
 in the second is defeated the united force of concupiscence 
 and sin. The victory gained by the Israelites was over men 
 made of flesh and blood like themselves ; the triumph of a 
 penitent soul is over the aerial powers, and the tremendous 
 prince of darkness. To men, who judge of things as they 
 strike their senses, the first may seem more wonderful ; but 
 
AGE IV.] HOLY BIBLE. 79 
 
 to God, by whose power all things are done, the second is 
 more glorious. 
 
 A. M. 2513.] The Manna, Exod. 16. [A. C. 1487. 
 
 The passage, which had been so miraculously opened 
 through the Red Sea, struck the most insensible of the Jews 
 with astonishment. Penetrated with a due sense of grati- 
 tude, they joined with Moyses in singing the most sublime 
 hymns of thanksgiving to God for his mercy towards them. 
 The women, likewise, with Mary, the sister of Moyses, at 
 their head, tuned their canticles of joy to the sound of the 
 harp, and other musical instruments. But these good dispo- 
 sitions of the people lasted not long. They no sooner began 
 to feel some inconveniences for want of provisions, than their 
 songs were changed into murmurs and complaints against 
 Moyses, whom they made answerable for every accidental 
 hardship they met with. Moyses, like a faithful minister of 
 the Most High, strongly reprimanded them for their beha- 
 viour, as grievously injurious to God himself. For the com- 
 plaints you have made, said he, are not against us ; they are 
 against the Lord, in whose name we act. Be but convinced, 
 that the Lord himself watches over you for your preserva- 
 tion, and he will give you your fill. They waited not long, 
 before the promise was accomplished. For in the evening 
 there came into the camp a prodigious flight of quails, of which 
 the people killed as many as they chose : and the next morn- 
 ing there appeared upon the ground something like the crispy 
 substance of a hoar fnost, small and white, which they called 
 manna, and which, from that time, never failed them for their 
 support during the forty years they wandered in the wilder- 
 ness. Upon showing their surprise at the first appearance 
 of a thing so new and unexpected, Moyses informed the peo- 
 ple, that this was the bread, which God had sent them from 
 heaven for the nourishment of life ; that, every morning, before 
 sun-rise, they were to gather as much of it as should be ne- 
 cessaiy for the present day ; but that, for the more religious 
 observance of the Sabbath, they should on the day before 
 gather a double quantity. By those injunctions to his j)eo- 
 ple, God has been pleased to signify to us, that we ought to 
 prevent the sun, in our acts of prayer and thanksgiving to him, 
 and that we are not to be over solicitous al)0ut the necessa- 
 ries of life, nor anxious to hoard up a (juantity of things that 
 we shall never want. In consequence of thci>c injunctions, 
 
80 HISTORY OF THE [age iv. 
 
 we must observe, that the manna corrupted if kept longer, or 
 in greater quantity than was requisite for any one day be- 
 sides the Sabbath, and, if not gathered early in the morning, 
 it melted away soon after the sun was up. 
 
 The manna is manifestly a figure of the holy eucharist, as 
 Jesus Christ witnesses in his Gospel. Miraculous was its 
 production, and most wonderful were its effects. It had both 
 the effect and taste of delicious food, during the time that 
 the Israelites were upon tlieir journey to the land of promise. 
 It is by the Scripture called the bread of heaven, and the 
 bread of angels. But, as the reality is always more perfect 
 than its figure, so still more miraculous in itself, and more 
 wonderful in its eflects, is the eucharistical food, which Jesus 
 Christ has given to his Church. This is truly the living 
 bread, descending from heaven, with which he nourishes, 
 comforts, and strengthens our souls, during their pilgrimage 
 on earth. Hence the warmest sentiments of gratitude are 
 due to our blessed Lord for so salutary an institution. A 
 lively faith, and an ardent desire of true happiness, ought to 
 keep us so habitually disposed, that we may be worthy, each 
 day, to receive and profit by it. As long as such sentiments 
 animated the Hebrew people in the desert, they joyfully re- 
 ceived and relished their heavenly food ; but as their piety 
 grew cold, they also grew disgusted, and wished again for 
 the flesh-pots and leeks of Egypt. A similar conduct is but 
 too often visible in those Christians, who, being cold in their 
 devotion, and weary in the divine service, come to the holy 
 table without being worthily disposed, and so eat to their 
 own condemnation, not discerning the body of our Lord. 
 
 A. M. 2513.] Water issues from the Rock, [A. C. 1487. 
 ExoD. 17. 
 
 A POWER so miraculously and so constantly displayed by 
 almighty God, in favour of his chosen people, ought to have 
 removed every fear, and prevented every ground of diffi- 
 dence for the future. But new trials created new fears, and 
 rising difficulties renewed the clamours of a people naturally 
 mutinous, and inclined to rebel. The country, through which 
 they marched, was a dry and sandy desert : they came to a 
 place called Raphidim, where no water was to be found : im- 
 patient of thirst, they grew seditious. A spirit of revolt 
 spread itself through the camp : they vented their spleen 
 against Moyscs, whom they threatened to stone to death, for 
 
AGE IV.] HOLY BIBLE. 81 
 
 having brought them out of Egypt. Of all men living, Moy- 
 ses was one of the most meek and gentle : the critical situa- 
 tion he was then in afforded him no refuge, but in God. To 
 God he had recourse by humble prayer : he earnestly begsed 
 the divine Power to support him in the discharge of a duty, 
 which he had never undertaken, but in obedience to his holy 
 will. God was pleased with his humility, heard his prayer, 
 and told him to take the rod, with which he had changed the 
 waters of the Nile into blood, and go with the ancients of 
 Israel to the rock of Horeb, where his name should be glori- 
 fied, and the people be relieved. Moyses went, accordingly, 
 to the place appointed, being accompanied by the ancients, 
 and followed by a vast crowd of the common people : he stood 
 with the rod in his hand ; he struck the rock in their presence, 
 and an instantaneous stream issued out. They quenched 
 their thirst, and were satisfied. This stream is a figure of 
 those flowing graces, that are drawn from the wounds of 
 Christ crucified : for Christ is the Rock from wherce the 
 streams of salvation flow. By these streams, our heaits are 
 softened into tears of compunction, and our souls refreshed 
 with new vigour in their wav to heaven. 
 
 On a similar occasion of discontent amongst the people, 
 ( Numb. c. 20. ) Moyses repeated the same miracle in a pkice 
 called Cades, where Mary, his sister, died. The mutineers 
 at that time carried their insolence so far, as to forget all re- 
 spect for their leaders. The two brothers, seeing it was not 
 only useless, but also dangerous to contend with a lawless 
 multitude, retired into the tabernacle, where, bathed in tears, 
 and prostrate before God in prayer, they implored the divine 
 mercy upon a hardened people, from whose violence they 
 were obliged to fly. With the earnest tenderness of a father, 
 they prayed for the most ungrateful of men ; they interceded 
 for the preservation of a people, who were persecuting them 
 lor the very good tiiey had done them. God was pleased to 
 comfort his fAithful servants, by manifesting his glory to them ; 
 and he told Moyses to lead out the people before the rock, 
 where he would give them water to drink. Moyses, accord- 
 ingly, rose up, assembled his people, and bade them foUo>f 
 him. lie stood full before them ; he addressed himself to the 
 rock, as though it were less hard and loss deaf than they ; he 
 struck it twice with his rod, and, behold, a plenteous stream 
 gushed out. The people drank, and their fury was allayed 
 with their thirst. 
 
 In this interesting miracle, the sacred writer takea DoUce 
 
82 HISTORY OF THE [age iv. 
 
 of a circumstance which ought not to be forgotten. Moyses 
 struck the rock twice, by which he expressed a doubt of the 
 subsequent event. Little as the fault may seem, it was most 
 severely punished. Almighty God was offended by it, and, 
 therefore, warned his servant out of life, before he should 
 enter the land of promise. Moyses, who, on every other 
 occasion, had been so faithful to his God ; who had wrought 
 so many, and so glorious achievements in his service ; Moy- 
 ses, who had so often obtained pardon for the most atrocious 
 sins of his people, and in'whose hands the plenitude of God's 
 miraculous power seemed to be deposited, was taken out of 
 life for a fault apparently only venial. In punishment of 
 some little diffidence he had shown in the execution of God's 
 order, Moyses was deprived of the only happiness that he 
 wished to enjoy before he died. How adorable are thy 
 counsels, and how terrible are thy judgments, God of 
 Israel I 
 
 A. M. 2513.] Defeat of Amalec. Exod. 17. 18. [A. C. 1487. 
 
 Encouraged by this fresh instance of the divine goodness, 
 which had given them water from the hard rock, the Israel- 
 ites kept up their spirits for a time, till they saw themselves 
 attacked by a formidable enemy. The Amalecites were the 
 first who had the boldness to make war upon a nation, which 
 God had visibly taken under his protection. They imagin- 
 ed, that an undisciplined multitude of men, fatigued with 
 continual marches, spent with scarcity of provisions, and 
 almost wholly destitute of every implement of war, would 
 make no great resistance. Upon that cowardly presumption, 
 they drew their forces together, and marched out to destroy 
 a people, from whom they had received no provocation, and 
 could fear no harm. Moyses, with his usual confidence in 
 God, was resolved to defend himself. Neither the numbers, 
 nor the w^arlike show of his enemies, gave him the least 
 alarm. He called upon Josue, and ordered him to choose 
 out of some of the most valiant amongst the people, and to 
 make head against the common enemy, assuring him, at the 
 same time, that he would be answerable for the success. 
 The next morning, Josue led out his troops to battle, while 
 Moyses, with Hur and x\aron, went to the top of a neigh- 
 bouring mountain, that commanded the plain, to pray for the 
 combatants. He prayed with his arms extended in the form 
 of a cross, which was, in future times, to be so salutary to us. 
 
AGE IV.] HOLY BIBLE. 8^ 
 
 and so formidable to our enemies. By that, he taught the 
 children of Israel, in their very first engagement, that victory 
 depends solely upon God, and that he is ready to grant it to 
 those, who, with an humble confidence, ask it of him. The 
 Israelites, accordingly, prevailed against the most vigorous 
 efforts of Amalec, as long as Moyses lifted up his hands to 
 heaven in prayer for them. But when, through fatigue, he 
 was obliged to let them fall, his people then gave way, and 
 the Amalecites prevailed in their turn : which, when Hur 
 and Aaron observed, they obliged the man of God to sit 
 down, and, standing on each side of him, held up his arms 
 stretched out in prayer till sunset, when the Israelites put 
 the enemy to flight, and obtained a complete victory. The 
 memory of that glorious event was, by God's order, recorded 
 to future generations, and an eternal enmity declared against 
 the nation of Amalec, till it should be utterly destroyed. 
 
 In this example, as we see, on one hand, how effectual 
 every human effort is of itself to ensure success, so, on the 
 other, we cannot but admire the force of holy prayer, which 
 50 efficaciously engages the hand of the Almighty to assist 
 and support us. Prayer is one of the first duties of a Chris- 
 tian : it is an important, it is a public, it is an universal duty ; 
 a duty, from which no man, of whatever rank or station in life, 
 can be exempt. And, though it be a duty incumbent upon 
 all, in general, yet, in a more special manner, it regards those, 
 who are charged with the conduct of others. Unable of 
 themselves to fulfil their obhgation, tliey must, by fervent 
 prayer, obtain the divine help, which alone can strengtjien 
 their weakness, and make them equal to the task. To pray 
 for those under their care, is, perhaps, the most important 
 service they can do them. Prayer is a source of endless bless- 
 ings, which are not communicated through any other chan- 
 nel. If Moyses had not prayed, Josue had not been victori- 
 ous. The forces of Amalec, though more than sufficient to 
 defeat the arms of the whole nation, could not stand against 
 the prayers of Moyses : the single prayer of one man con- 
 tributed more to the victory, than the united efforts of a great 
 army. 
 
 A. M. 2513.] The Cmnmandnunts -inn on f A. C. 1487. 
 Mount Sinai. IIxod. 1 :). 
 
 Thkee months wore elapsed since the Israelites had left 
 the land of Kgypt, and every dav since that time had furnish- 
 
84 HISTORY OF THE [age iv. 
 
 ed some miraculous instance of the divme goodness towards 
 them. God commanded Moyses to remind them of those 
 great wonders, which he had* wrought in their favour, and to 
 declare the merciful designs, that he still had upon them. 
 For, of all the nations of the earth, he promised to make 
 them his chosen people, and special inheritance for ever, upon 
 condition that they, on their part, would promise to be faith- 
 ful in his service, and keep his commandments. Moyses, 
 in consequence, assembled the people, and related to them 
 the words he had received from the Lord for their consent : 
 they all, with one accord, immediately cried out, that they 
 would do whatever the Lord should command them. Upon 
 that public profession of their willingness to obey the divine 
 precepts, he gave them notice to prepare for the third day, 
 when they should hear God himself speaking to them from 
 the summit of Mount Sinai. And, that they might be worthy 
 to appear before him, he ordered them not to approach their 
 wives in the mean time, but to sanctify themselves, and to 
 wash their garments. Around the foot of the holy mountain 
 he drew a boundary, which, m the name of God, he charged 
 them not to pass under pain of death. 
 
 The third day now began to dawn : a clear light diffused 
 itself over the earth : the sky was open and serene, when, 
 behold, a dark and gloomy change came on, and a solemn 
 scene unfolded itself to the spectators. Dreadful thunders 
 began to roll on every side of Mount Sinai, and quick light- 
 nings flashed from the sullen cloud that hung over its top. 
 The Lord descended in fire upon the steep summit, and call- 
 ed Moyses to him. The whole circumference of the moun- 
 tain was forthwith involved in thick smoke, and an incessant 
 stream of flames arose, as from a glowing furnace. The 
 shrill and swelling clangours of a trumpet were also heard 
 at the same time ; the people trembled, and lay close within 
 their tents. Moyses went down to them, and, with difficulty 
 having prevailed upon them to move out, ranged them in 
 order beyond the boundary, that he had set round the foot 
 of the mountain. The Lord then spoke his commands, say- 
 ing, I am the Lord, thy God : thou shalt not have strange 
 gods before me, nor make to thyself any graven things : thou 
 shalt not take the name of the Lord thy God in vain : re- 
 member thou keep holy the Sabbath day : honour thy father 
 and thy mother : thou shalt not kill : thou shalt not commit 
 adultery : thou shalt not steal : thou shalt not bear false wit- 
 ness against thy neiglibour ; thou shalt not covet thy xieigb- 
 
AGE IV.] HOLY BIBLE. 86 
 
 hour's wife ; thou shalt not covet thy neighbour's goods. 
 The loud voice, and presence of the Lord, arrayed with all 
 that pomp of awful majesty, filled the Israelites with such 
 terror, that, unable to stand any longer, they desired JMoyses 
 to speak, and not thus expose them to the danger of being 
 terrified out of life by the tremendous language of a God. 
 
 Thus did almighty God,, for the first time, publish his com- 
 mandments in a solemn manner to the world. They are ten 
 in number, and contain the sum of all our obligations both to 
 God and man : they will, to the latest posterity, retain their 
 full force ; and no man can ever presume to transgress them, 
 without incurring the guilt of sin. It is the wish of the holy 
 fathers, that every Christian shared a part, at least, of that 
 holy fear with which the Israelites were at that time so deeply 
 penetrated. Such a fear is the beginning of true wisdom ; it 
 checks the passions, and restrains the heart from vice. 
 Length of time, and a corruption of morals, first amongst the 
 Jews, and since amongst the Christians, have almost worn out 
 the salutary impression, and left the world imperfectly sen- 
 sible of its sacred obligations. Self-love has studied every 
 art, and, by every subtilty, has tried to explain away the 
 force of God's precepts, and to remove every bar, that is a 
 check to our corrupt inclinations. But Jesus Christ, who 
 has assured us, that not so much as the least tittle of his law 
 can be altered, continues to be still the same God he always 
 was, and still exacts the same respectful obedience to his 
 precepts. No length of time can prescribe against their 
 force, and no fashions of the age can make any change in 
 the nature of their obhgations. It is not fear, it is the nobler 
 sentiments of love and charity, that ought to influence our 
 obedience to the law of God. Servile fear may, for a while, 
 restrain a slave from vice ; it never can perfect the free-born 
 sons of God in Christian virtue. Very difl'erent from the 
 stiff-necked Israelites, who desired God to speak no longer, 
 lest their fears might kill them, a Christian wishes to hear 
 the voice of God himself; for he knows that the words of 
 God are the words of life, and therefore begs him to accom- 
 pany them with the unction of his Holy Spirit, that his yoke 
 may be made sweet, and his burden light. 
 
 A. M. 2513.] The golden Calf. Exod. 32. [A. C. 1487. 
 
 In compliance with the request of a stifT-necked people, it 
 pleased almighty God to speak no more in person to tlietn, 
 
86 HISTORY OF THE [age iv. 
 
 but to employ the ministry of Moyses in the future orders he 
 had to give them. For that purpose, he called him up to the 
 mountain, where, in a private conference, he imparted many 
 fresh instructions to him. These instructions are a collection 
 of holy laws, full of consummate wisdom, by which he regu- 
 lated the religious and civil duties of his people at that time. 
 They are comprehended under the common title of the Jew- 
 ish or Levitical law, and recorded at full length in the books 
 of Moyses. Almighty God, having fully explained himself to 
 his inspired lawgiver upon every particular, delivered to him 
 two tables of stone, on both sides of which he had, with his 
 own finger, as the Scripture expresses it, engraved the ten 
 commandments, as the ground-work and abridgment of all 
 his other precepts. Forty days and as many nights were 
 spent in this secret interview between God and Moyses. 
 During that time the people had, by an unaccountable hard- 
 ness of heart, forgot not only Moyses, but the very God, who, 
 a few weeks before, had appeared so terrible to them on the 
 mountain, under which they still lay encamped. Not know- 
 ing, as they said, what was become of Moyses, they assem- 
 bled round Aaron, and, in a tumultuous manner, insisted upon 
 his letting them have an idol, like other nations, to go before 
 them. Aaron weakly yielded to their impious demand, and 
 ordered them to bring him a collection of gold, and golden 
 ear-rings, of their wives and daughters. He melted it down 
 together, and formed the image of a golden calf. Strange as 
 it appears, this was the idol, which the Jews, amidst the ap- 
 plauses of a shouting multitude, set up in the camp, and ador- 
 ed, as the God of Israel. Moyses, at that very hour, by the 
 express command of God, came down from the mountain 
 with the two tables of the law in his hand. Struck at the 
 unusual sound he heard, he hastened on to see what the mat- 
 ter was ; and, behold, as he approached the camp, he found 
 the people dancing and singing round the golden calf. Grief 
 and indignation at the sight kindled such a flame within his 
 breast, that he seemed, in a manner, to be transported out of 
 himself : he threw down the tables from his hands, and shi- 
 vered them to pieces ; for they were needless to a people, 
 who had blotted the law itself out of their hearts. In the 
 ardour of his zeal, he laid hold of the idol they had made, 
 immediately broke it down, and cast it into the fire. As soon 
 as he had reduced it to powder, he mixed it with water, and 
 gave it to the Israelites to drink, that they might see how , 
 despicable a thing it was, which they had foolishly adopted 
 
AGE IV.] HOLY BIBLE. 8T 
 
 for their God. He called Aaron to a severe account for 
 having suffered such a scandal to be set up, and last of all ad- 
 dressed himself to the people in general. Having placed 
 himself in the entrance of the camp, he proclaimed aloud, that 
 all those, who still retained any sense of their duty to God, 
 should come forth and join him. The whole tribe of Levi 
 ranged themselves immediately by his side. He turned 
 about, and told them to unsheath their swords, and to march 
 in a straight line quite through the camp, and back again, 
 putting every one to death that should come in their way, 
 without any distinction or respect of persons. The faithful 
 Levites executed the order in its full extent, and, by their 
 hands, about three and twenty thousand men were sacrificed, 
 to expiate the guilt of those that survived. 
 
 To a censorious world, whose thoughts are confined to the 
 resentment of injuries done to men only, this execution may, 
 perchance, seem severe. To Christians, who consider the 
 infinite distance that there is between the Creator and his 
 creature, it occurs, how great a satisfaction is due to an in- 
 sulted Deity. The Levites were armed with the sword of 
 justice, and they were armed by the meek, inspired minister 
 of a God, who holds the sovereign power of life and death over 
 all men. The whole body of the Israelites had sinned, and 
 their sin was grievous beyond expression ; a few were pu- 
 nished as they deserved, that the rest might repent and live. 
 The conduct of Moyses, on this occasion, is an instructive 
 lesson, says saint Gregory, to those pliant parents, who are 
 afraid of giving the least reprimand or correction to their 
 children ; who, though they see them straying from their duty, 
 plunging into vice, and falling headlong towards the precipice 
 of hell, yet suffer no uneasiness, no disturbance, to be civen 
 them. The zealous Levites, says this holy father, had, no 
 doubt, a true love for their children, though they spared them 
 not. True parental love has its moments of severity : it is 
 forced to chastise, sometimes even with rigour, that it may 
 correct the faulty, and save the delinquent. No father ever 
 had a more tender love for his son, than Moyses had for the 
 Israelites: their interest, their life, and happiness, were blended 
 Vvith his own. His love had duty for its foundation, and God 
 for its motive ; it was subservient to (he fidelity that he owed 
 to his Creator : his zeal for justice was equal to his charity. 
 He knew how heinously his people had offonded ; he dreaded 
 the anger of a just God, and was, therefore, zealous to pre- 
 vent the consccjuencc by a timely severity. 
 
88 HISTORY OF THE [age iv. 
 
 A. M. 251 3.] The second Tables of the Law. [A. C. 1487. 
 ExoD. 34. 
 
 MoYSEs was inconsolable for the prevarication of his people. 
 The crime of idolatry seemed to him too abominable to admit 
 of an excuse, or to leave any room for pardon. He called, 
 however, the tribes together, on the following day, and, after 
 having set forth the enormity of their guilt in the most 
 expressive language, he told them, that, notwithstanding their 
 ingratitude, he would present himself before God in their be- 
 half, and endeavour to obtain their pardon for a sin, which 
 called aloud for punishment. With a heart ready to burst 
 with grief, he retired from their presence, prostrated himself 
 before God, as though he had been the only guilty one, and, 
 in the sentiments of an humble penitent, begged that he might 
 be blotted out of the book of life, rather than that his people 
 should not obtain forgiveness. A prayer so fervent, so hum- 
 ble, and so charitable, did not fail of its effect. God bade him 
 rise, and tell his people, that, in consideration of their fathers, 
 Abraham, Isaac, and Jacob, he would put them in possession 
 of the land he had promised them ; but that, henceforward, 
 he should be less liberal of his favours to a race of men, 
 whose stubbornness of heart was likely to deserve his severest 
 vengeance, before they reached their journey's end. When 
 Moyses repeated these last words to the people, they wept, 
 seemed sensible of their crime, and, as a mark of their repen- 
 tance, laid aside their usual ornaments of dress, and recover^ 
 ed the divine favour. Almighty God, being thus reconciled 
 with his people, commanded Moyses to hew out two other 
 tables of stone, like those he had broken, and to go with them 
 to the top of Mount Sinai, where he should receive the same 
 words engraven on them, as had been engraven on the first. 
 In obedience to this order, Moyses provided himself with two 
 new tables, and for the second time ascended the holy moun- 
 tain to converse with God. As soon as he reached the top, 
 he prostrated himself in prayer, and begged the divine bless- 
 ing upon his Israelites for the rest of their journey. The 
 Lord descended from the cloud, that hung over the summit 
 of the mountain, heard his prayer, and promised him protec- 
 tion. He conversed familiarly with his servant, and gave 
 him every instruction necessary for his own and the people's 
 future conduct. The holy conference lasted for forty days 
 and forty nights, during all which time Moyses neither ate 
 nor drank. The term being expired, he took up the two ta- 
 
4GE IV.] HOLY BIBLE. 80 
 
 bles of stone, on which God had written the words of the 
 ten commandments, and came down from the mountain, igno- 
 rant of the change that this long conversation with God had 
 made in his countenance : for, as he approached the camp, 
 Aaron and the rest of the Israelites perceived a bright blaze 
 of glory shining from his face, which made them afraid of 
 coming near him. Being told the cause of iheir not approach- 
 ing, he covered his face with a veil, which he wore ever af- 
 ter, except when he entered the tabernacle to converse with 
 God. Moyses's conduct in this particular is a tacit admoni- 
 tion for us, likewise, to condescend to the weaknesses of oth- 
 ers, as far as duty will permit, and carefully to avoid the show 
 of any extraordinary gifts or talents we may be possessed 
 of. 
 
 Thus it was that God received his people again into favour, 
 and delivered to them his commandments, written, for the se- 
 cond time, on two new tables of stone with his own hand. 
 The singular favour he then granted to the Israelites, is a 
 mark of that, which he grants to all true penitents, when, by 
 the operation of his Holy Spirit, he re-imprints in their souls 
 the character of his love, which had been effaced by sin. 
 And it is that gratuitous grace, which no one can merit, and 
 few obtain, without great pains, and the most laborious en- 
 deavours. It is what is signified to us by the labour, which 
 Moyses was ordered to employ in hewing out the second 
 stones with his own hand ; a labour, which he had not em- 
 ployed about the first, as the holy fatliers observe. The dif- 
 ficulty, that attends the purchase of a favour, usually makes 
 us more sensible of its value : and this very difficulty God 
 has annexed to the recovery of his holy grace, that it may 
 make us more careful not to lose it a second time. For, such 
 is the weakness of our nature, that we easily resign what we 
 can easily recover : and the greatness of a loss is not made 
 sensible to us, but by the dilficulty we find in repairing it. 
 As the restoration of the law on stone was not to be offectcd, 
 but by great labour, joined with fasting and devout prayer, 
 so neither can the loss of grace in the soul be ropain d, but 
 by tears and penitential deeds. 
 
 A. M. 2513.] The Tabernacle. Exod. 26. [A. C. 1467. 
 
 Moyses having brought the tables of the law to the peo- 
 ple, and the people having promised a faithful obedience to it, 
 he turned his thoughts upon the execution of those special 
 8* M 
 
90 HISTORY OF THE [aoe iv. 
 
 orders, which God had given him on the mountain. Before 
 he set to work, he convened the tribes, and informed them 
 of the instructions he had received : he described to them the 
 different works and ornaments, which he was commanded to 
 prepare for the divine service : he proposed to them the ex- 
 pense, that would be requisite for so great an undertaking, 
 and hoped that each one would be ready, according to his 
 abiUties, to contribute towards it. They no sooner heard the 
 proposal made, but they produced their most precious effects, 
 their costly stuffs, their rich plate and perfumes : the women, 
 likewise, unwilling to be outdone by the men, stripped them- 
 selves of their finest ornaments, their bracelets, their rings, . 
 and ear-rings : in a word, the zeal of all the people on that 
 occasion, striving to outdo one another, was so great, that 
 Moyses was presently furnished with every material he want- 
 ed. He saw such heaps of riches lying round him, that, by a 
 public crier, he gave them notice to bring no more. His next 
 concern was, to look out for proper workmen and skilful ar- 
 tists for the execution. The first thing he set about, was the 
 tabernacle, an oblong, quadrangular tent, thirty cubits in 
 length, and nine in breadth. The back part and two sides 
 were made of setim boards, ten cubits long, which formed the 
 height of the edifice from the ground to the edge of the roof. 
 These boards were placed upright, mortised at the sides, and 
 at the bottom let into a base by two silver tenons at the cor- 
 ner of each board : they were fastened together on the out- 
 side with cross pieces of setim wood, and plated with goldj 
 The roof was covered with a double row of dyed skins, laid 
 one upon another, and fastened close together with loops and 
 buckles of brass. This covering was made long enough to 
 hang down a whole cubit on each side, as a fence against the 
 weather. The inside was hung with rich embroidered ta- 
 pestry, and was divided into two parts by four pillars of 
 setim, richly gilt upon silver pediments, with capitals of gold. 
 Before these pillars was a veil of most exquisite needlework, 
 variegated with the brightest colours of purple, hyacinth, and 
 scarlet. The apartment enclosed behind this veil was call- 
 ed the holy of hoUes, and the space between that veil and the 
 entrance was called the sanctuary. The entrance itself was 
 shut up by another veil of the same costly needlework, which, 
 like the other, hung by rings against the finely ornamented 
 pillars, that formed the front of the tabernacle, and looked to 
 the east. 
 
 Such was the mysterious structure of Moyses's portable 
 
AGE iv.] HOLY BIBLE. 91 
 
 tabernacle, which, according to saint Austin, was a figure of 
 the Church militant in its state of pilgrimage upon earth, as 
 the temple of Salomon was an emblem of its immutable state 
 of glory in heaven. The solid planks, that composed the 
 sides of the tabernacle, represent those solid virtues, which 
 have rendered the Church of Christ eminent for sanctity in 
 all ages ; and the silver tenons, on which they stood, denote 
 the truth and purity of her doctrine. The various colours 
 and works of embroidery, which ornamented the inside of 
 the tabernacle, give us an idea of the various gifts arid graces, 
 that adorn the elect, and are at once the glory of God and 
 ornament of his Church. But it is not one part only, nor 
 any separate perfection of its parts ; it is the beauty of the 
 whole, and the union of all its parts together, that are to be 
 considered, when we speak of the tabernacle of God, as the 
 holy fathers remark. For, however excellent the virtues of 
 particular persons in the Church may appear, they are no- 
 thing, if not linked together by faith and charity with the rest 
 of the faithful, whose peace and concord form the most per- 
 fect temple that God has upon earth. 
 
 A. M. 2514.] The Ark of the Covenant. [A. C. 1486. 
 ExoD. 25. 26. 
 
 The tabernacle being finished, according to the model 
 which God himself had given upon the mountain, Moyses, in 
 the second place, began the ark of the covenant. This 
 ark, when finished, was considered by the Israelites as the 
 most precious symbol of their religion, the glory of Israel, 
 according to the Scripture phrase, and the strength of the 
 Hebrew people. It was to prepare a place suitable for its 
 reception, that the tabernacle had been first made. The 
 ark measured two cubits and a half in length, one and a half 
 in breadth, which was equal to its height. It was made of 
 incorruptible wood, plated with the purest gold, both within 
 and without. The cover or lid of the ark was not of wood, 
 like the rest, but of solid gold ; and was called the propitia- 
 tory or mercy-seat, because there it was that God heard 
 the petitions of his people, and returned them his answers, 
 whenever he was pleased to be propitious, and to show mer- 
 cy to them. Upon the propitiatory stood two cherubs, face 
 to fac(», with their wings extended and spread so as to cover 
 the ark, and formed, as it were, a throne for the God of all 
 sanctity and majesty. Hence comes tlie expression, which 
 
92 HISTORY OF THE [age iv. 
 
 we often meet with in the holy Scripture, of God sitting upon 
 the cherubim. At the four corners of the ark were four 
 golden rings, in which four levers of setim, covered with 
 gold, were always left for the convenience of carrying it, 
 whenever the camp moved forward. The ark was, in a spe- 
 cial manner, consecrated to God, in which nothing was depo- 
 sited besides the two tables of the law : it is therefore call- 
 ed the ark of testimony, and the ark of the covenant, by 
 which two names the law itself is often called in holy Writ. 
 
 Thus it pleased almighty God, in ancient times, to tre'^iis 
 people, and to give them a visible object of religious venera- 
 tion, proportioned to their capacity, and placed within the 
 reach of their corporal senses. For some external sign is 
 necessary to rouse our faith, to aid our weakness, and to fix 
 our attention in the exercise of divine worship. The propi- 
 tiatory, which covered the ark, was a type or figure of 
 Jesus Christ, who, according to saint Paul, is our Propitia- 
 tion, and the Mediator of peace between his heavenly Father 
 and us. Through him alone we obtain the remission of our 
 sins, and from him we receive the oracle of salvation, when 
 we hear him speaking by the mouth of those, whom he has 
 commissioned to teach, and commanded us to hear. For to 
 his Church he says. He that hears you hears me. The pro- 
 pitiatory had its cherubim, and so has Jesus Christ in his 
 followers. Christians themselves, as saint Austin often re- 
 peats, are these cherubim, who, by their ardent charity, are 
 transformed, as it were, into the living seats and thrones of 
 God. The honour, to which we are raised by the sacrament 
 of baptism, being so eminently great, we cannot stoop to the 
 pomps of sin, without degrading our Christian character : 
 being once formed into the living temples of the Holy Ghost, 
 we cannot, without sacrilege, admit any other object of ado- 
 ration within our hearts. The Philistines, indeed, set up the 
 ark and Dagon in the same temple ; and it is what every 
 Christian does, says saint Austin, who endeavours to unite 
 God and the world together, who divides his service between 
 Jesus Christ and Satan. 
 
 A. M. 2514.] The Table of Show- Bread. [A. C. 1486. 
 ExoD. 25. 
 
 The ark of the covenant being finished, Moyses gave 
 directions for making a table, according to the model God 
 had shown him. It was made of the incorruptible wood 
 
AGE IV.] HOLY BIBLE. 0» 
 
 setim, plated on the top, and edged round with the purest 
 gold, being a cubit and a half high, two cubits long, and one 
 broad. Above the edge was a rich border of fret- work, four 
 fingers high, with a small gilt rim round the top. To each 
 foot, just under the four corners, were four golden rings^ to 
 receive the bars, that were made of setim, and covered with 
 gold, for the decent convenience of carrying the table, when- 
 ever it was to be moved. It always stood in the sanctuary, 
 on the north side, over against the golden candlestick : and 
 on it were set the twelve loaves of show-bread, so called 
 because they w^ere placed in open view, before the ark of the 
 Lord. They were set six and six, one upon another, in two 
 heaps, one at each end of the table : they remained there for 
 a whole week, when they were replaced by twelve fresh 
 ones, made like them, of the finest flour tempered with oil. 
 Upon the uppermost loaf of each heap stood a vessel smok- 
 ing with the sweetest incense. The stale bread, at the 'week's 
 end, was, according to God's order, eaten by the priests 
 within the sanctuary ; nor was it lawful for any other person 
 to eat thereof. 
 
 This offering of the show-bread, according to the remark 
 made by the holy fathers, w^as a continual sacrifice, by which 
 the children of Israel expressed their gratitude, and acknow- 
 ledged their dependence on God for the blessings they enjoy- 
 ed, ^rhe number of loaves was equal to the number of tribes, 
 that each tribe might share in that public act of thanksgiving, 
 which was so justly due to the common Father of them all. 
 The like acts of gratitude are not less pleasing to God now 
 than they were then ; and with far greater reason does he 
 now expect a more grateful return, as the blessings, which 
 he has since showered down upon us Christians, are infinitely 
 more precious. Amongst the many spiritual blessings, which 
 are peculiar to us, and were not granted to the carnal Jews, 
 we have received a more excellent kind of show-bread, Jesus 
 Christ himself, in the holy eucliarist. This is the heavenly 
 and living bread, which is daily offered in the Christian 
 Church to almighty God, in thanksgiving, for all his benefits, 
 both spiritual and temporal ; and, for this reason, it is speci- 
 fied by the name of the holy eucharist. It not only is the 
 tribute of thanksgiving, which we pay to God ; it also is the 
 pledge of God's special love to us, and a staiuling memorial 
 of all his other wonders. The participation of this heavenly 
 bread is not, now-a-days, restrained to priests only ; it is extend- 
 ed to all and each of the faithful, that, bein^ animated with the 
 
94 HISTORY OF THE [ac^e iv 
 
 same spirit, and nourished with the same divine food, we 
 may all live, and form one body in Christ Jesus. 
 
 A.M. 2514.] The golden Candlestick. ExoB, 25. [A. C. 1486. 
 
 Of all the magnificent ornaments and sacred utensils, 
 which God commanded Moyses to make for the divine ser- 
 vice, the golden candlestick, for its workmanship, seems to 
 have been the chief. It was made according to the pattern 
 which God himself had drawn, and shown to Moyses upon 
 the mountain. Six branches, three and three on each side, 
 spread themselves out in a curve from the pedestal, which 
 was carried up in a straight line, and formed a seventh branch 
 in the middle. The stem of each branch was ornamented 
 with knobs, in the form of a nut, at equal distances, and those 
 distances were filled up with leaves and cups of flowers richly 
 wrought and most exquisitely finished. Upon these seven 
 branches were hung seven lamps of massive gold, which 
 were fed with the sweetest oil of olives, and lighted up every 
 day by the high-priest himself, to burn during the night. 
 The candlestick, with all its ornaments, weighed a whole 
 talent of the purest gold, which, by computation, is conside- 
 rably more than three thousand pounds sterling. The seven 
 mysterious lamps seem to have some reference to a passage 
 we meet with in the Revelations, where Jesus Christ, after 
 his ascension, is represented with seven stars in his hand, in 
 the midst of seven candlesticks, which, he expressly says, are 
 seven churches, with their respective prelates. Of his minis- 
 ters, in the new law, our blessed Saviour says, that he has 
 kindled them up as lamps to shine in the house of God. These 
 living lamps must not only burn; they must also shine, as he 
 testifies of his Baptist : the bright example of good works, 
 which shine forth in the conduct of every zealous pastor, 
 and of every good Christian, receives its intrinsic lustre from 
 the fire of charity, which burns within his heart. The flame 
 of divine love, which has been once kindled in a devout soul, 
 must be diligently attended to, lest it chance to be damped by 
 worldly communications, and at last extinguished by growing 
 passions. Saint Gregory takes notice of the solid massive- 
 ness, that composed the golden candlestick, and thinks it ex- 
 pressive of that steady firmness, which ought to distinguish 
 every true Christian in the discharge of his duty to God and 
 man. He moreover observes, at the same time, that this 
 fortitude of mind must come from Christ, who is the stock, 
 
AGE IV.] HOLY BIBLE. 95 
 
 that supports the branches, and imparts life and vigour lo 
 them all. The several members of the Church have nothing 
 to fear as long as they remain united to Jesus Christ, says 
 the same holy doctor. Men may work up storms, and strive, 
 by boisterous efforts, to shake their constancy : God, who is 
 in the midst of them, will continue to help them by his grace, 
 and save them by his power. Under his protection, they 
 stand secure in the midst of trials : they may be oppressed, 
 but cannot be overcome : if, in his cause, and for his sake, 
 they fall a sacrifice to persecuting violence, they fall to rise 
 again ; they gloriously exchange a mortal life for an eternal 
 one. 
 
 A.M. 2514.] The Altar of Perfumes. Exod. 30. [A. C. 1486. 
 
 To complete the furniture that God had ordered for his 
 tabernacle, Moyses made an altar, which was called the altar 
 of perfumes, because upon it was daily offered the morning 
 and evening sacrifice of sweet-scented gums and spices, mix- 
 ed together according to God's own direction. This altar 
 was of a quadrangular form, made of the wood setim, and 
 covered on every part with plates of gold : it was two cubits 
 high, one broad, and one long : it stood between the golden 
 candlestick and the table of show-bread, full against the veil, 
 that divided the holy of holies from the sanctuary. Round 
 the tabernacle lay a large court, enclosed with pillars five 
 cubits asunder, finely carved and ornamented with brass 
 pedestals and silver capitals : costly hangings covered the 
 four sides of the enclosure, which was extended a hundred 
 cubits in length, and fifty in breadth : in that breadth of the 
 court, which looked towards the east, there was an entrance 
 twenty cubits wide, hung with rich embroidered work of fine 
 twisted linen, of violet, and purple, and scarlet, twice dyed. 
 Within^he court, in the open air, and opposite to the door, 
 that opened into the sanctuary, Moyses placed a great altar, 
 for the burnt offerings, which he called the altar of holocausts. 
 It was a square figure, made of setim, three cubits high, (we 
 long, and as many broad. Thick plates of brass covered it 
 dn every side ; a grate of network lay along the top, under 
 the middle of whiph was the hearth, a cubit and a half in di- 
 mension. The atltar was hollow within, that it might be 
 carried the moii; easily, whenever tlic camp moved from one 
 station to another. 
 
 This was the structure of the two altars, which, according 
 
90 HISTORY OF THE [age iv. 
 
 to saint Gregory, represent the two different classes of men, 
 that the Church embraces within her pale, the innocent and 
 the penitent. The altar of holocausts stood in the open 
 court, and represented the state of a sinner, who is not wor- 
 thy to be re-admitted within the sanctuary, till, by a hearty 
 sorrow, joined to external works of penance, he has mortified 
 his flesh, and rendered himself a sacrifice acceptable to God. 
 The altar of perfumes was placed within the sanctuary, and 
 indicated the privilege of those happy souls, who, for their 
 innocence, are always united to their Creator. Their cha- 
 rity shines like the gold which covered that altar, while their 
 morning and evening prayers ascend like incense to the 
 clouds. In the fervour of devotion, they pour forth their 
 souls to God, and offer him the purest homage of their love, 
 whilst the penitent make him an humble offering of their 
 tears, and sigh at the sad remembrance of their past offences. 
 Thus one of these altars is for those, whose consciences are 
 still bleeding with the wounds of sin ; the other is for those, 
 who have their affections fixed on heaven, and breathe after 
 the enjoyment of their God. The priest prepares the first, 
 when he strongly represents to sinners the faults they have 
 committed, and exhorts them to repent; he prepares the 
 second, when, after the sacrifice of compunction is fulfilled, 
 he leads those humble penitents into the temple of our Lord, 
 where their tears, that lately sprung from sorrow and regret, 
 now more sweetly flow from a principle of gratitude and 
 holy love. But, though these altars so much differ one from 
 the other, yet in this they agree, that, by them both, religious 
 honour is paid to God, and that, on them both, the fire of the 
 Holy Ghost is requisite to render the sacrifice acceptable. 
 
 A. M. 2514.] Vestments of the Priests, [A. C. 1486. 
 ExoD. 28. 
 
 Besides the principal ornaments already mentioned, there 
 was a vast variety of other rich furniture prepared for the 
 use of the tabernacle, such as saucers, phials, censers, and 
 goblets of the purest gold. To inspire respect, and add dig- 
 nity to the sacerdotal functions, the priests had their sacred 
 vestments made by divine appointment. Part of these vest- 
 ments were common to the whole order of priests, and part 
 peculiar to the high priest only. That part of the dress, 
 which was common to them all, consisted of a mitre, of a 
 close linen tunic, and a variegated girdle, that went twice 
 
/^UE IV.] HOLY BIBLE. ^7 
 
 round the body, and hung down to the ground at both ends. 
 The vestments peculiar to the high-priest, were a large blue 
 robe, the ephod, with its girdle, the pectoral, and rich mitre. 
 The blue robe was put on over the white linen tunic, and 
 reached down to the ankles ; the bottom of it was skirted round 
 with pomegranates and little bells of gold, that hung alternately 
 intermixed one with another to the number of seventy-two. 
 Next came the ephod, which was of a very rich coloured 
 stuff, embroidered with gold. It reached but half way down, 
 was close on both sides, with an opening on the top for the 
 head and neck. It was held together, over the shoulders, by 
 two clasps, ornamented with two precious stones of onyx, 
 one upon each shoulder ; upon these stones were engraven 
 the names of the twelve tribes, six upon one, and six upon 
 the other. In the fore part of the ephod, corresponding to 
 the breast, was an open space, of about a foot square, which 
 was filled up by a rich piece of embroidery, called the pecto- 
 ral : it was set with twelve precious stones, on each of which 
 was written the name of one of the twelve tribes of Israel : 
 the two words Urim and Thummim, that is, Doctrine and 
 Truth, were there also written upon a thin plate of gold. To 
 fasten the pectoral, there were four golden chains, one at 
 each corner, that hooked it to the ephod. The ephod, though 
 rightly fitted to the body, was tied round with an embroidered 
 girdle. Upon the mitre, which was made of twisted silk, was 
 fixed a thin plate of gold across the forehead, on which were 
 seen these words : Sacred to the Lord, Sanctum Domino. 
 
 The holy fathers confine not their view to the outward 
 richness, that shone in the sacerdotal vestments ; they search 
 into, and strive to discover, the mystical meaning, that lay 
 concealed within. The brilliancy of the gold, says saint 
 Gregory, was an emblem of those bright virtues, which God 
 requires in them who approach his holy altar ; virtues, that 
 may render them as pleasing, in the divine sight, as their rich 
 robes exhibit them to the eyes of men. The bells round the 
 bottom of the blue robe, were as a perpetual admonition to 
 the priest, that, in his conduct of life, he ought to take no 
 step, but what tended to the glory of God, and the sanctifica- 
 tion of his people. The bells returned no sound, unless he 
 moved ; a minister of God no longer edifies his tlock when 
 he once ceases to move on in the way of virtue. The le- 
 gend on the pectoral pointed out to him who wore it, the 
 siihjoct on which his thoughts and words were to he empluy** 
 ed. The twelve names of the patriarchs, engraven on tn^ 
 9 N 
 
98 HISTORY OF THE [age iv. 
 
 twelve stones, reminded him of the illustrious chiefs of his 
 nation, and naturally excited him to emulate those greater 
 virtues, which had distinguished them in the divine service. 
 For nothing has a more powerful influence upon a generous 
 mind, than the example of those personages, who, by their 
 actions, have traced out the way to true greatness, and me- 
 rited a place amongst the most eminent of God's servants. 
 
 A. M. 2514.] Nadah and AUu, Lev. 10. [A. C. 1486. 
 
 All things belonging to the tabernacle being finished, 
 Moyses ordered the different parts to be put together. The 
 tabernacle was, therefore, set up, and solemnly dedicated, in 
 the beginning of the second year after the deliverance of Is- 
 rael from the land of Egypt. By the most unquestionable 
 signs, almighty God expressed his approbation of the manner 
 in which his orders had been executed : an awful cloud hung 
 over, and covered the tabernacle, as a token of the divine 
 Majesty, that resided within. This cloud continued in the 
 same position as long as the tabernacle rested in the same 
 place, and only shifted, when the camp was in motion. 
 Thus it was, that a regular form of worship was first set on 
 foot ; thus the God of heaven and earth began to be honour- 
 ed by the sacrifices, which he himself ordained. Aaron and 
 his sons were consecrated priests, and appointed to officiate 
 in the sacred ministry, to which God had called them. Every 
 thing relating to the exercise of their holy functions was mi- 
 nutely penned down by Moyses, and God exacted from them 
 the nicest observance of each religious ceremony. Amongst 
 other things, it was ordained, that the priests should, morning 
 and evening, add fresh fuel to the fire, that was to be kept 
 constantly alive upon the altar. From that fire, which was 
 accounted holy, the censers were to be filled with glowing 
 coals, for the sacrifice of incense. Nadab and Abiu, the two 
 eldest sons of Aaron, had neglected that duty : on a certain 
 occasion, they filled their censers with unhallowed fire, and 
 their neglect was followed by an exemplary punishment : 
 during the time of incense, they both dropped down dead be- 
 fore the altar. A sudden flash, like hghtning, darted from 
 the hand of God, pierced into their very vitals, and, without 
 leaving any external mark, either upon their clothes or bodies, 
 consumed their entrails. Moyses ordered the dead bodies, 
 dressed as they were, to be carried immediately away from 
 the sanctuary, and thrown outside the camp, forbidding Aaron, 
 
AGE IV.] HOLY BIBLE. 99 
 
 or any of his sons, to mourn for the deceased. He ad- 
 dressed himself on that occasion to the other priests, whom 
 he desired to take warning from what they saw : he bade 
 them remember the holy unction they had received at their 
 consecration, and how attentive they ought to be in the per- 
 formance of their sacerdotal functions. 
 
 By an example so visible and so terrible, God has been 
 pleased to signify, that the most religious honours we can 
 pay him are not acceptable, unless accompanied with the 
 conditions he requires. So adorable is he in his nature, that 
 we cannot worthily honour him, but in the very manner that 
 he has prescribed. Though a neglect of his holy ordinances 
 may not now-a-days be so visibly chastised, yet it is still no 
 less a subject of his displeasure. With the same discerning 
 eye, he views the hearts and hands of those, who approach 
 his altar, and sees with what fire their affections are enkin- 
 dled. There is a fire, says saint Gregory, very different from 
 that, which Jesus Christ came to kindle upon earth : a fire, 
 which is raised in the hearts of many by the love of creatures, 
 and nourished by the desire of earthly enjoyments. From 
 the example of Nadab and Abiu, he takes occasion to exhort 
 the faithful in general to banish from their hearts whatever 
 is incompatible with the love of God. In the narrow heait 
 of man, God never can admit a rival of his love ; no man can 
 serve two masters ; he cannot divide his heart between God 
 and the world. 
 
 A. M. 2514.] The Blasphemer stoned. Lev. 24. [A. C. 1486. 
 
 The instance, that God exhibited of his justice in the pu- 
 nishment of Nadab and Abiu, was soon after followed by 
 another of equal severity, in the death of a blasphemer. 
 Two of the common people had a quarrel with each other, 
 and one of them, in the transport of his anger, blasphemed 
 the sacred name of God. The bystanders were shocked to 
 hear such language, and led the offender straight to Moyses. 
 Moyses judged the matter to be p( too important a nature 
 for him to decide upon the spot. He consulted God in holy 
 prayer, to know how to act in ihis matter. Lead the blas- 
 phemer out of the camp, said almighty God ; let all those 
 who heard him lay their hands upon his head, and the rest 
 of the people then stone him to death. The order was im- 
 mediately executed with a severity, which ought to make 
 those Christians tremble, who cither speak or suffer the 
 
100 HISTORY OF THE [age iv 
 
 same impious language. A general law was then made, 
 which condemned every blasphemer to the like punishment. 
 Examples of such severity seemed necessary to keep that 
 stiif-necked people within due bounds, and to make them 
 sensible of their duty to God. The like sentence was soon 
 after passed against a man, who had gathered a few sticks 
 upon the Sabbath-day. {Num, 15.) The action, no doubt, 
 was servile, and, as such, forbidden by the commandment ; 
 but neither Moyses nor Aaron would determine whether it 
 were a capital fault or not, or what punishment it might de- 
 serve, till, by prayer, they had learned from God, what was to 
 be done. God told them to have the man led out of the 
 camp, and there stoned to death. 
 
 If the like severity of civil and religious discipline were 
 still kept up, men would be more cautious how they offended. 
 The fear of present punishment, though it did not inspire 
 them with a love of God's law, might at least hold them back 
 from daring to offend in public. To' those, who join the 
 practice to the knowledge of their duty, it is a subject of the 
 deepest concern, to see the sacred laws of God notoriously 
 transgressed, without shame or fear to the impious offender. 
 With the eyes of faith, they penetrate into the fathomless depth 
 of eternity, and there behold those endless pains, which 
 are more to be dreaded, than any thing we can suffer in 
 this life. With aching hearts, they lament the blindness of 
 thousands, who run laughing on towards the fiery pit, that is 
 always open to receive the falling sinner. However slow 
 God may seem to punish during life, he still is just and im- 
 mutable hi his decrees. Death shall no sooner close the 
 impenitent sinner's eyes, but he must carry with him all his 
 sins before the tribunal of a Judge, who, in the end, will do 
 himself justice for his long-injured mercy. To his cost, the 
 sinner shall then find, that no worldly system, no laws of 
 men, can prevail against the law of God, nor. human conside- 
 rations justify a breach of the divine precepts. What God 
 has once written, shall stand recorded to the end of time. 
 The heavens may pass away like smoke ; the earth may 
 crumble into its first nothing : but the law of God shall never 
 vary ; its obligations shall never cease to bind the consciences 
 of men. 
 
AGE IV.] HOLY BIBLE. 101 
 
 A, M. 2514.] TJie twelve Spies. Num. 12. 13. [A. C. 1486. 
 
 Notwithstanding the severity of these examples, it was 
 with the utmost difficulty that the people were restrained 
 within any bounds of duty. They still murmured and com- 
 plained of hardships, which they had to struggle with ; even 
 Aaron and his sister were net exempt from guilt ; for, being 
 jealous of their brother's authority, they were bold enough 
 to say, that Moyses was not the only one whom God had 
 spoken to ; that the Lord had likewise communicated him- 
 self to them ; and, to palliate their conduct against the holy 
 man, they objected as a crime the marriage he had contract- 
 ed with a Madianite, the daughter of Jetro. Moyses, on that 
 trying occasion, behaved with his usual meekness, and said 
 nothing. Almighty God undertook the defence of his ser- 
 vant, and, by a visible miracle, made the two murmurers 
 sensible of their sin. Aaron acknowledged his fault, and es- 
 caped punishment : Mary was struck with a sudden leprosy, 
 which covered her from head to foot. This is the Mary 
 who had formerly concurred in saving her little brother from 
 the Nile. Moyses interceded to God for her pardon, and 
 received for answer, that she should be separated from the 
 people, and perform a seven days' penance in a state of ex- 
 communication from the camp. 
 
 The minds of the people were still very far from being 
 quieted ; the spirit of sedition spread amongst them, and be- 
 came almost general. The camp was removed from the 
 desert of Sinai to Pharan. From thence, by the command 
 of God, Moyses sent twelve spies, one out of every tribe, to 
 reconnoitre the land of Chanaan, which was at no great dis- 
 tance. The messengers, at their return, gave a most flatter- 
 ing account of the beauty and fertility of the land they had 
 seen, and, as a proof, produced a huge bunch of grapes, and 
 other rich fruits thereof: but, at the same time, they gave so 
 frightful an account of its inhabitants and fortified towns, that 
 the hearts of the hearers were struck with a sudden panic, 
 which filled the camp with tumult and confusion. The peo- 
 ple mutinied against their leaders ; they declared they would 
 sooner die in the desert, than follow Moyses any farther, and 
 began to deliberate upon the choice they should make of 
 some other chief to conduct them back to Egypt. Their 
 hopes of the promised land, which had hitherto encouraged 
 them, seemed to be no more ; and th(» |>ower of God, which 
 had so miraculously preserved them, was entirely forgot. 
 
102 HISTORY OF THE [ageiv. 
 
 Moyses and Aaron had no resource but in the Lord : they 
 were under the greatest apprehensions for their people ; 
 they dreaded the consequences of God's wrath, which they 
 expected every hour to see fall upon a rebellious raee, and, 
 therefore, prayed most earnestly to avert the stroke. ^In the 
 mean time, Josue and Caleb, two of the twelve spies, exert- 
 ed their utmost endeavours to quiet the people, and to con- 
 vince them of the unreasonableness of their fears. They 
 went from tribe to tribe, and assured them, that, under the 
 protection of a God, who had shown himself always ready to 
 support them, they had nothing to apprehend, and that no 
 enemy, however formidable in appearance, would be able to 
 stand against them. The people answered them with loud 
 clamours of indignation, being seemingly determined to stone 
 them to death, when God himself suddenly interposed, and 
 over the roof of the tabernacle his glory appeared visible to 
 all the children of Israel. Go, tell the incredulous people, 
 said the Lord to his faithful servant Moyses, that I have heard 
 their clamours ; that I will treat them as they desire ; that 
 they shall die in the desert ; that, of them all, who have attain- 
 ed the twentieth year of their age, not one, except Josue and 
 Caleb, shall ever reach the land, which so displeases them ; 
 that, for full forty years, they shall wander up and down the 
 wilderness, and there die, before their children shall be per- 
 mitted to enter into the promised land. The people were 
 moved at this declaration; they wept and promised obedience. 
 The ten seditious spies, who had been the first instigators of 
 that popular tumult, were struck suddenly dead before the 
 Lord ; and Moyses, the next day, marched the people back 
 toward the Red Sea. 
 
 From this conduct of the Hebrew people, we see how 
 shameful and how dangerous a thing it is to let ourselves be 
 dejected at difficulties which are either imagined, or magnifi- 
 ed by fear. Difficulties will unavoidably occur in the way 
 of virtue ; let them not startle us ; let us only strive, and, by 
 the divine aid, we shall happily surmount them. There is 
 no entering into the land of promise, but by conquering the 
 enemies that stand in our way. So far from being disheart- 
 ened at the sight of hardships, we ought rather to rely more 
 confidently upon God, who promises never to abandon those, 
 that put their trust in him. In the law of grace, Jesus Christ 
 promises his kingdom to those only, who, with pious violence, 
 shall strive to gain it. Not to strive, is to give up the crown ; 
 the crown is not to be won, but by vigorous contest, and the 
 
AGE IV.] HOLY BIBLE. 103 
 
 contest is not above our strength. Aided by the grace of 
 God, we not only can surmount every difficulty we meet with, 
 but we also add a new lustre to our crown, by every eflfort 
 we make to gain it. 
 
 A. M. 2514.] Core^ Dathan^ and Ahiron, [A. C. 1486. 
 
 Num. 16. 
 
 The disturbance, caused by the ten spies, was soon after 
 followed by another, of a much more pernicious tendency, as 
 it was formed by some of the leading men in the council, and 
 aimed at nothing less than anarchy and schism. Core, the 
 great grandson of Levi, Dathan and Abiron, of the tribe of 
 Ruben, with two hundred and fifty more chiefs of the Is- 
 raelites, rose in rebellion against Moyses and Aaron. Being 
 misled by the passions of jealousy and ambition, they claimed 
 a share of the supreme power, which they were determined 
 to wrest out of the hands of the two brothers. They made 
 no secret of their design ; they publicly avowed it, and, be- 
 fore an assembly of the people, began to call Moyses and 
 Aaron to an account, as if they had usurped to themselves 
 an authority, which was injurious to the rights of the holy 
 people of God. Astonished at their boldness, Moyses fell 
 prostrate upon the ground, and implored the divine protec- 
 tion ; then, rising up, he addressed himself to the multitude 
 in general, and told them, that, on the morrow, it should visi- 
 bly appear, whom the Lord had chosen. To Core, and his 
 Levitical adherents, he spoke more particularly, and re- 
 proached them for their audacious ambition. Hear, ye sons 
 of Levi, said he ; does it seem to you but a trivial honour 
 that the God of Israel has done you, in selecting your tribe 
 from the rest to serve him in the ministry of his holy taber- 
 nacle ? Must you, therefore, assume to yourselves the priest- 
 hood too ? If Aaron has been preferred, was it not by the 
 Lord's command that he has been anointed ? and why do you 
 murmur against him ? Let each one take his censer in his 
 hand, and come thou. Core, with all thy associates with thcc, 
 before the tabernacle to-morrow morning, and tlio Lord him- 
 self shall show whom he has chosen. They accordingly ap- 
 peared, Aaron on one side, and Core, with iiis adherents, on 
 the other. At that moment also appeared the Go<l of ma- 
 jesty in full glory, and commanded his faithful servants to 
 separate the schismatics from the rest of the people. It was 
 done : Core, Dathan, and Abiron, with their wives and chil- 
 
104 HISTORY OF THE [age iv. 
 
 dren, stood at the entrance of their own pavilions apart. 
 Moyses then called the Israelites to witness, that he had in 
 all things acted under the special direction of almighty God, 
 and that his very enemies, by being swallowed up alive in 
 the earth, should be his vouchers for the truth. Scarce had 
 he finished speaking, when the earth opened, and swallowed 
 up the three factious leaders, with their tents, and all their 
 substance. They descended alive into hell, says the sacred 
 text ; their bodies were inwrapped within the bowels of the 
 earth, and they miserably perished from amongst the people. 
 Their doleful cries terrified those that were standing round, 
 and made them fly for fear of being swallowed up in like 
 manner. Fire, at the same time, came forth from the Lord, 
 and destroyed the two hundred and fifty men that had pre- 
 sumed to offer incense : upon which almighty God thus 
 spoke to Moyses : Tell Eleazar, the son of Aaron, the priest, 
 to take the censers out of the fire, because they are sanctifi- 
 ed by the incense which hath been offered in them to the 
 Lord ; let him beat them into plates, and fasten them to the 
 altar, that they may there remain as a lasting monument to 
 the children of Israel ; lest some other stranger, who is not of 
 the seed of Aaron, may hereafter presume, like Core, to exer- 
 cise the functions of the priesthood. This exemplary punish- 
 ment, one would think, ought to have awed the people into 
 a sense of their duty ; but so hardened were they grown, 
 that, on the very next day, they accused Moyses and Aaron 
 as guilty of the death of their fellow-citizens. God was 
 grievously offended at their perverseness, and threatened to 
 destroy them all by fire. Kindled by the breath of his divine 
 anger, the fire began to rage amongst them : Moyses hasten- 
 ed to the tabernacle, and, in fervent prayer, strove to obtain 
 their pardon. Fourteen thousand seven hundred of the com- 
 mon people had already fallen victims to the spreading flames, 
 when he bade Aaron fill his censer with burning coals from 
 the altar, and offer incense to the Lord. Aaron immediately 
 w^ent, and, placing himself before the flames, between the 
 living and the dead, offered up his prayers with the smoking 
 frankincense. The flames that instant ceased, and God was 
 pacified. 
 
 To prove the divine appointment of Aaron and his sons to 
 the priesthood still more decisively, God commanded Moyses 
 to take twelve rods, besides that of Aaron, and to write upon 
 each rod the name of the leader of each tribe, and to lay them 
 in the tabernacle, before the ark, where the rod of that chief 
 
AGE IV.] HOLY BIBLE. 105 
 
 should blossom, whom he had chosen for the priesthood. 
 Moyses communicated these orders to the people, and re- 
 ceived a rod from the chief of each tribe, twelve in number, 
 besides Aaron's for the tribe of Levi, which he marked, and 
 carried into the tabernacle, where he left them all night. 
 Upon his entering the tabernacle next morning, he found the 
 rod of Aaron not only teeming with buds and blossoms, but 
 also shining with leaves and fruit. The other twelve rods 
 were as dry as when they were first put in. Moyses brought 
 them forth to public view ; the fact was evident ; Aaron's 
 priesthood and prerogative were established beyond the pos- 
 sibility of a doubt. The rod was carried back and deposited 
 in the tabernacle, as a mark for the rebellious Israehtes to 
 put a stop to their complaints. 
 
 So miraculous an interposition of the divine power, in sup- 
 port of the priesthood, most undoubtedly shows its origin, 
 and stamps a sanctity upon its character. The honour of 
 being, by divine appointment, selected from among men, to 
 be employed in those things which immediately concern the 
 worship of God, and to officiate at his altar, more especially 
 in the law of grace, is so sacred, that none should dare to 
 meddle, none thrust themselves in, who are not appointed. 
 The dreadful punishment inflicted upon Core, Dathan, and 
 Abiron, for having taken the censer into their hands, and 
 attempted the exercise of a function that did not belong to 
 them, is a warning for all to be upon their guard, how they 
 trespass upon the rights, or disrespect the sanctity, of God's 
 altar. 
 
 A. M. 2552.] The brazen Serpent. Num. 21. [A. C. 1448. 
 
 Notwithstanding the stupendous miracles which God 
 had wrought for the encouragement of Iiis people in their 
 duty, and notwithstanding the severe instances he had given 
 of his anger to deter them from sm, the Israelites remained 
 still as stubborn, still as perverse, as ever. Neither promises 
 nor threats, neither favours nor punishments, seem to have iiad 
 any effect upon their hardened hearts. Tired with their lone 
 and tedious journeys in the desert, they grew impatient of 
 subordination; they conspired against their leaders; they 
 pubhcly arraigned their conduct, and threw out complaints 
 against God himself: they complained, as they had often done 
 before, for having boon forced out of Kgjpt : Why were wti 
 not permitted to remain there ^ said they. Why have wo 
 
 O 
 
106 HISTORY OF THE [age iv. 
 
 been dragged out to die in this barren wilderness ? We have 
 not bread to eat ; we are often perishing for want of water 
 to drink ; our stomachs turn at the very sight of this insipid 
 manna. Such complaints deservedly drew upon them the 
 severest punishments. God sent amongst them a number of 
 venomous serpents, whose bite caused a burning pain, like 
 that of fire. Numbers of the people died : the survivors 
 were terrified by the sufferings and groans of their dying 
 brethren, and became sensible of their offence. Their mur- 
 murs were changed into sighs, and their clamours into acts 
 of supplication. They went, like humble supplicants, to 
 Moyses, confessed their crime, and, with all the show of re- 
 pentance, besought him to give them relief. Moved by the 
 tears of a suffering people in distress, Moyses undertook to 
 intercede for them, and, by his prayers, obtained their par- 
 don. As a token of their faith, God commanded him to set 
 up the brazen figure of a serpent, so that the people might 
 see it, and, by looking at it, be healed of the bites they re- 
 ceived. The mortality ceased, and the people were merci- 
 fully freed from an evil, which, by their sinful murmurs, they 
 had drawn upon themselves. 
 
 The holy fathers point out the spirit of murmuring and dis- 
 contentedness, as one of the most dangerous temptations that 
 can happen even to the most perfect. If not roused by faith, 
 and strengthened by hope, weak nature is frequently inclined 
 to complain in time of trial. Such complaints arise from a 
 dejection of mind, and secret diffidence in God, with which 
 the infernal serpent stings and poisons our souls. Jesus 
 Christ upon the cross, prefigured by the brazen serpent in the 
 desert, is the object we then must turn to ; on him, who is 
 the true restorer of our health, we must fix our eyes. Jesus 
 Christ, in the agonies of death, stretched out in pain, and 
 nailed to a cross, uttered no complaint ; his sufferings were 
 extreme ; he suffered not for himself, but for us. Shall we 
 then refuse to suffer for him ? or shall we dare to murmur 
 at the sufferings we meet with in his service ? Suffer what 
 we will, our sufferings are but light in comparison of his ; they 
 are not equal to what our sins deserve. Sufferings borne 
 with patience satisfy for sin, and add new gems to the crown 
 of glory, which God has prepared for those, who persevere 
 to the end in his service. 
 
AGE IV.] HOLY BIBLE. 107 
 
 A. M. 2553.] Balaam the Soothsayer. [A. C. 1447. 
 Num. 22. 
 
 The Israelites were drawing towards the borders of the 
 promised land ; they had passed the wilderness and entered 
 into the inhabited country, that lies stretched along the east- 
 ern bank of the River Jordan. They had sent deputies to 
 Sehon, king of the Amorrhites, for leave to march peaceably 
 through his territories. Sehon put himself at the head of his 
 army, to oppose their passage, and the king of Basan follow- 
 ed his example. Encouraged by a promise of victory from 
 God, the Israelites attacked, defeated, and slew the two 
 kings, with their people, and possessed themselves of the 
 whole country ; then marched on with the hopes of new con- 
 quests, and encamped in the plains of M oab, opposite to Jeri- 
 cho. Balac, king of the Moabites, seeing what had happen- 
 ed to Og and Sehon, sent for Balaam, a false and famous 
 prophet of the country, to come and lay his curse upon an 
 enemy, whom no human power seemed strong enough to 
 resist. Balaam told the king's messengers, that he could 
 give them no answer before morning : in the night he was 
 forewarned from heaven not to curse a people whom God 
 had blessed, and, therefore, bade the messengers return to 
 Balac as they came. Balac would not be refused ; he sent 
 a more solemn deputation of his nobles, with larger presents, 
 to Balaam. The old wizard began to stagger in his resolu- 
 tion : the honour of being thus courted by the king, flattered 
 his vanity : the presents were tempting ; he viewed them 
 with a covetous eye, and, as if God, like him, had been ca- 
 pable of being bribed into other sentiments by force of gold, 
 he consulted him again. God, in punishment of his impiety 
 and avarice, abandoned him to the secret desires of his own 
 corrupt heart, and bade him go with the messengers to Balac. 
 Balaam rose betimes next morning, saddled his ass, and ac- 
 companied the king's servants. As he was lK>ing on, the ass 
 suddenly turned aside to avoid an angel, that stood in the 
 way, with a drawn sword, and ran out into the field. Balaam, 
 not knowing what the beast had started at, for he did not 
 sec the angel, gave her hard blows, to bring her back into the 
 road. The angel then placed himself in a narrt)W pass, be- 
 tween two dead walls, where, to avoid him, the ass thrust 
 herself close on one side, and hurt the rider's foot against the 
 wall, for which she was cruelly beaten a second time. She 
 after that saw the same angel standing in a place, whore it 
 
108 HISTORY OF THE [age iv. 
 
 was impossible to pass him : she fell with fright under the 
 feet of the rider, who, in a transport of anger, beat her sides 
 more vehemently with his staiF. Then, by a singular mira- 
 cle of the kind, did God open the mouth of the dumb animal, 
 to complain of the cruel treatment. Balaam's eyes were 
 opened, and, seeing the angel with a drawn sword, ready to 
 kill him, he threw himself upon the ground, confessed his fault, 
 and offered to return home, if such was the angePs will. 
 The angel told him he might go on, but to take care how he 
 uttered any thing contrary to his orders. Balac, being 
 informed of Balaam's approach, went forth to meet and con- 
 duct him to the high places of Baal. Seven altars were 
 erected, and the victims slain. Balaam told the king that he 
 could speak no otherwise than as God commanded him ; and, 
 in spite of all the king could say or promise him, he persisted 
 in declaring he could pronounce nothing but ]3lessings and 
 happy tidings for Israel. The fear, however, of losing the 
 king's bounty, induced him to advise a measure, which he 
 thought would defeat the blessings he had pronounced. His 
 advice was, to make the Israelites acquainted with the women 
 ofMadian, not doubting but, by forming a connexion with 
 them, they would adore their idols, and so forfeit the favour 
 and protection of the God of Abraham. This advice was 
 followed, and attended with the worst of consequences : for 
 the idolatrous women of Madian, having gained the affections 
 of the carnal Jews, seduced them from their duty into the 
 most criminal engagements. Moyses wept to see the Israel- 
 ites abandon themselves to the superstitious rites of Beelphe- 
 gor, used his strenuous endeavours to reclaim them, and, by 
 the command of God, punished many of the offenders with 
 death. Phinees, the zealous grandson of Aaron, distinguish- 
 ed himself on that occasion ; and, by one vigorous stroke, put 
 a stop to an evil, which seemed to threaten ruin to God's 
 chosen people. 
 
 Thus, by the zealous efforts of one true Levite, says saint 
 Ambrose, the children of Israel were saved from the preci- 
 pice, which the avarice of a false prophet had prepared for 
 them : the artifice of the one was defeated by the piety of 
 the other. Happy are the people, when under such guides 
 as have the prudence to direct, and the zeal to defend them 
 against the criminal attempts of those, who are sold to seek 
 or advise their ruin. 
 
AGE iv.J HOLY BIBLE. lOU 
 
 A.. M. 2553.] Death of Moyses. Deut. 34. [A. C. 1447. 
 
 The Moabites having debauched the children of Israel 
 Irom their duty, God commanded Moyses to revenge himself 
 upon them. In obedience to the order, Moyses chose out 
 twelve thousand of the most valiant of his people, and put 
 them under the command of Phinees ; hoping that the zeal, 
 which he had lately shown in the cause of God, would draw 
 down a blessing upon his arms. Nor did his hope deceive 
 him. The twelve thousand Israelites fell upon the united 
 forces of Moab, and cut them to pieces : all the chief men of 
 the country, and the wicked Balaam amongst them, were, 
 without mercy, put to the sword, their country plundered, 
 and their cities burned to the ground. The conquerors re- 
 turned with a very rich booty, driving the women, and vast 
 herds of cattle, before them into the camp. Moyses went 
 out to meet them, and expressed great dissatisfaction with 
 the officers for having spared the women, who had been the 
 chief agents in perverting the Israelites. He, therefore, 
 gave strict orders to have them all executed, as guilty of 
 death, excepting the virgins, who had not shared in the guilt : 
 these amounted to the number of thirty-two thousand, and, 
 with the rest of the spoils, after a certain part had been set 
 aside for the Lord, were distributed amongst the people. 
 This being done, Moyses allotted the conquered lands to the 
 tribes of Ruben and Gad, and to one half of the tribe of Ma- 
 nasse, upon condition that they helped their brethren to sub- 
 due the country that lay on the other side of the Jordan. 
 
 As mention of the twelve tribes is often made, and as the 
 land of promise was to be parcelled out amongst them under 
 that title, we may observe, once for all, that the tribes take 
 their names from the twelve sons of Jacob, viz. Ruben, vSi- 
 iiieon, Levi, Juda, Dan, Nephthali, Gad, Aser, Issachar, Za- 
 bulon, Joseph, Benjamin. Ruben, by the crime of incest, 
 having forfeited his right of primogeniture, the privileges an- 
 nexed to it were divided amongst his brethren : those privi- 
 leges were the priesthood, the sceptre, and a double |)ortion 
 ol his family estate. The first was given to Levi, the second 
 to Judu, and the third to Joseph, whose two sons, Ephraini 
 and Manasse, were by Jacob reputed as liis own : hence each 
 of tliem has his share amongst the twelve divisions of the 
 promised land ; and the tribe of Levi, which was to live dis- 
 persed amongst the other twelve, and to receive the tithes 
 of all their lands, shared no particular part of the soil. 
 10 
 
110 HISTORY OF THE [age iv 
 
 Moyses, having brought the Israelites as far as the River 
 Jordan, which he knew he was not to pass, sent for Josue, 
 and, in the presence of the people, invested him with the 
 civil power of governing the people in his stead from that 
 day : for the sacerdotal power, by God's command, had been 
 already given to Eleazar, the son and successor of Aaron, a 
 little before his death, on the Mount of Hor. The holy law- 
 giver, knowing his end to be near at hand, repeatedly ex- 
 horted Josue to execute the trust reposed in him, with all the 
 zeal and magnanimity he was capable of : he told him that 
 the task he had upon his hands was nothing less than the 
 conquest of the promised land, and an equitable distribution 
 of the same amongst the people ; he recapitulated all that 
 had passed from the time they had left Egypt to the present 
 day ; the unwearied pains he had taken to conduct them thus 
 far ; the prodigies God had wrought, for forty years together, 
 in their favour ; the precepts he had given them, and the pro- 
 mises he had made them, upon condition that they remained 
 faithful in his love and service. After this, God commanded 
 him to go up to the top of Mount Nebo, from whence there 
 was an extensive view^ of the land of promise. He blessed 
 God at the sight, and humbly submitted to the divine will, 
 which did not permit him to set his foot thereon : he there 
 gave his last blessing to the tribes of Israel, and slept with 
 his forefathers, having completed the hundred and twentieth 
 year of his age. The people mourned for him in the plains 
 of Moab thirty days : he was buried in the valley over 
 against Phogor ; but the spot of his sepulchre no one knows 
 to the present day. 
 
 Thus, in the sight, and on the very borders, of the promis- 
 ed land, for which he had undergone so many dangers, had 
 borne so many labours, and had been privileged with the gift 
 of working so many miracles, died the holy prophet, the great 
 lawgiver and deliverer of the Hebrew people. Equally ad- 
 mirable for his meekness as for his fortitude of mind, he unit- 
 ed a fatherly tenderness for his people with an inflexible 
 fidelity to God. By divine inspiration, he wrote the five 
 first books of the holy Bible, which he gave to the Levites, 
 to be carefully deposited in the tabernacle, by the side of the 
 ark. The circumstances of his death, as to time and place, 
 seem to have been intended by almighty God, not for the 
 trial only, but for the perfection, of his servant's virtue. How- 
 ever desirous he might naturally be of entering into the land 
 of Chanaan, — a land so often promised to Abraham, to Isaar, 
 
AGE IV.] HOLY BIBLE. Ill 
 
 and to Jacob, a land so fertile and so teeming with delights, — 
 yet he knew it to be no more than the figure of a more de- 
 lightful and more permanent inheritance. It is by weaning 
 our affections from the earth, as Moyses did ; it is by dying, 
 like him, to our earthly desires ; it is, in fine, by a perfect re- 
 signation to the will of God, through the various trials and 
 afflictions of life, that we must open to ourselves a passage 
 into that heavenly kingdom, which God has promised to those 
 who love him, and keep his commandments. 
 
 A. M. 2553.] Passage of the Jordan, Josue 3. [A. C. 1447. 
 
 Upon Moyses's demise, Josue was acknowledged his suc- 
 cessor in the supreme temporal command, and in that capacity 
 received the promise of fidelity from the body of the people. 
 He was a man of consummate wisdom, and qualified with 
 every other virtue, for the high station he was called to. 
 The Israelites, under his command, lay encamped upon the 
 bank of the River Jordan, which God commanded them to 
 pass. Three days were employed in making the necessary 
 dispositions: every thing being ready, Josue ordered the 
 heralds to give public notice through the camp, that, as soon 
 as they should see the priests begin to move forward with 
 the ark of the covenant, they should all rise and follow at 
 the distance of two thousand cubits. The priests, who car- 
 ried the ark upon their shoulders, set forward at the signal 
 given, and advanced to the edge of the Jordan. Their feet no 
 sooner touched the stream, than the river stopped its course ; 
 the waters below ran off, as usual, into the Dead Sea, while 
 those above were collected in a heap as they flowed down 
 from their source, and stood like a high swelling mountain in 
 one place. A dry and open passage was thereby left across 
 the bed of the river : the priests advanced with the ark as far 
 as the middle of the channel, and there halted till the whole 
 host of Israel had reached the opposite bank, near the town 
 of Jericho. When they were over, Josue, by the express 
 command of God, ordered twelve chosen men, one out of every 
 tribe, to fetch twelve large stones from the spot where the 
 priests were still standing with the ark, and to erect, in the 
 place where they were to encamp that night, a standing 
 monument of their gratitude to God for so miraculous an 
 event. He also ordered them to carry twelve other stones 
 from the bank, and to pile them up, after the same manner, in 
 the michlle of the dry channel ; which beMiij done, he com- 
 
112 HISTORY OF THE [age iv. 
 
 manded the priests to come forward with the ark. The 
 priests were no sooner come up, and began to tread upon the 
 dry ground, than the waters of Jordan returned into their 
 channel, and flowed as they were wont before. Thus, under 
 the divine influence, did Josue begin to display his talents, 
 and to signalize his name at the head of the Israelites. 
 
 In this miraculous passage of the Jordan, God has been 
 pleased to signify to us the more spiritual wonders he has to 
 work in after ages, when, through the waters of baptism, he 
 leads his children of adoption into the true land of promise, 
 which is his Church. For the passage of the Jordan is a 
 figure of baptism, by the grace of which the new-born Chris- 
 tian passes from the slavery of sin into a state of freedom 
 peculiar to the chosen sons of God. Happy is the man, who^ 
 being faithful to the grace which he then received, has the 
 will to check the torrent of his corrupt inclinations, and turns 
 the flow of his affections towards God, the source of virtue 
 and real happiness. 
 
 A. M. 2553.] Taking of Jericho. Josue 6. [A. C. 1447. 
 
 The Hebrew people were now entered into the country, 
 which almighty God had so often and so solemnly promised 
 to their forefathers. The first town that stood in their way 
 was Jericho, whither Josue had already sent two spies to re- 
 connoitre the place. The prince of Jericho had been inform- 
 ed not only of their arrival, but of the very house, in which 
 they lodged, and sent to have them seized. Rahab, their 
 hostess, concealed them upon the roof of her house till the 
 king's messengers were gone, and then let them down the 
 wall by a cord. These spies, very different from those who 
 had been sent by Moyses forty years before, far from being 
 disheartened at the sight of a fortification, encouraged their 
 countrymen to march boldly on, assuring them, that, from the 
 observations they had made, the town would quickly fall an 
 easy conquest to them. For, at the approach of a people, of 
 whom such prodigies had been related, the townsmen were 
 thrown into so great a consternation, that they had no hope of 
 safety left, but in the strength of their walls and ramparts. 
 And what is the strength of walls and ramparts against the 
 arm of the Almighty ? Josue, in the name of God, gave or- 
 ders for his people to make a general procession round the 
 walls of Jericho for seven days together, and, on the seventh 
 day, to go seven times round ; the troops under arras to 
 
AGE IV.] HOLY BIBLE. 113 
 
 maich in the first place, the ark to go next, supported by 
 priests, and immediately preceded by seven other priests, 
 sounding their trumpets of jubilee as they went along ; and, 
 lastly, the rest of the people to close the rear, with sound 
 of trumpet. These orders were punctually executed. On 
 the seventh day, as they were making the seventh round, the 
 trumpets sounded, according to God's order, and the people 
 shouted. The mingled shouts and clangours were still thun- 
 dering in the ears of the multitude, when the walls instantly 
 fell down, and opened the Israelites an entrance into the city. 
 Each one rushed forward over the crumbled ruins, that lay 
 before him ; they took possession of the town, and, as Josue 
 had commanded, put all the inhabitants to the sword, except- 
 ing Rahab, who, for the service she had done the spies, was 
 saved from the general massacre. Josue had, moreover, cau- 
 tioned them not to appropriate to themselves any part of the 
 spoils, which he had solemnly consecrated to the Lord. 
 
 In this manner fell the strong town of Jericho ; at the 
 trumpet's sound, her walls tumbled down, and the strong 
 bastions, which she fancied to be impregnable, sunk at once 
 into dust. The holy fathers have taken particular notice of 
 this miraculous transaction, and they tell us, that the flour- 
 ishing sound of trumpets represented the glorious preaching 
 of the gospel. The same sound, which inspired the Israelites 
 with courage, filled their enemies with terror and alarms. 
 Nothing, says saint Ambrose, renders the people of God so 
 formidable to their enemies, as his holy word carefully ex- 
 plained, and deeply impressed upon their minds. By that, 
 as by the trumpet's sound, they are animated with a lively 
 sense of their duty ; by that, they are encouraged to resist 
 the enemies of their salvation with vigour, and joyfully to 
 rely on God for victory. The followers of Jesus Christ, 
 says the same saint Ambrose, become victorious against the 
 powers of hell, when they devoutly listen to the truths, and 
 faithfully follow the doctrine of the gospel, that is preached 
 to them by the pastors of their souls. Then it is, that they 
 are inspired with heavenly desires ; that they are confirmed 
 in their good purposes, and warmed with the joyful hopes of 
 salvation ; then it is, that they learn to esteem their Chris- 
 tian profession, and to trample the world, as anotlier Jericho, 
 with its sinful vanities, under foot. 
 
 10 • P 
 
114 HISTORY OF THE [age iv. 
 
 A. M. 2553.] Destruction of Hai. Josue 7. [A. C. 1447 
 
 The destruction of Jericho was followed by that of Hai, a 
 neighbouring town of no great strength, and incapable, as it 
 was imagined, of making any resistance. Josue let himself 
 be persuaded, that it was but to harass his troops, to lead the 
 main army against it, and therefore contented himself with a 
 detachment of three thousand men, which, he thought, would 
 be sufficient to reduce so insignificant a place. The troops 
 of Israel no sooner came within sight of the enemy, than they 
 shamefully turned their backs and fled, and, in their flight, 
 lost six and thirty men. Alarmed at this unexpected check 
 in the very beginning of his conquests, Josue threw himself 
 upon the ground, and, in humble prayer, began to expostu- 
 late with God, why he had permitted this disgrace to befall 
 his people. Israel has sinned, replied the Lord ; they have 
 stolen ; they have taken of the consecrated spoils, and con- 
 cealed them : they cannot now stand before their enemies ; 
 I will be no longer with them, till the man be punished, who 
 is guilty of the wicked deed. Josue, upon that, assembled 
 the people, and, having informed them of the cause of their 
 defeat, publicly declared that the offence must be expiated 
 by fire. Without losing any time, he applied the lots, to 
 discover who the offender was, and found it to be Achan, 
 of the family of Zare, of the tribe of Juda. Achan, seeing 
 himself thus miraculously discovered, thought it superfluous 
 to dissemble any longer ; he publicly owned himself guilty, 
 and confessed, that, in the sacking of Jericho, he had been 
 tempted by a scarlet cloak, a golden ruler, and two hundred 
 sides of silver, which he had taken home, and secreted in 
 his tent. His tent was searched, and the things were found 
 in the very place he had mentioned. Josue, therefore, or- 
 dered the man to be taken into custody, to be led forth into 
 the vale of Achor, and there stoned till he was dead. The 
 sentence was immediately executed, and all things belonging 
 to him were committed to the flames. By this public act 
 of justice, God was again reconciled with his people, and 
 promised them the conquest of Hai. Josue sent five thou- 
 sand men to lie in ambuscade beyond the tow^n, while the 
 body of the army marched into the open valley, that lay be- 
 fore it. The townsmen, being flushed with their late suc- 
 cess, rushed eagerly out to attack them. The Israelites, 
 with well-dissembled fear, immediately turned their backs. 
 The enemy, concluding their flight to be the effect of real 
 
AGE IV.] HOLY BIBLE. 115 
 
 fear, as it had been before, pursued them to a great distance. 
 The Israelites having thus drawn them off from the town, 
 Josue, as had been agreed upon, lifted up his shield against 
 the city, and they, who were in ambuscade, rising at the sig- 
 nal, set fire to the defenceless town, and then pushed on to 
 attack the enemy's rear. Josue, discovering the success by 
 the smoke that rose from the town, faced about with his ar- 
 my, and attacked also in his turn. The Chananeans, seeing 
 themselves thus enclosed between two armies, no longer 
 thought of making any resistance. They were all cut off to 
 a man, and their city reduced to ashes. 
 
 Saint Chrysostom, in the reflection he makes upon the 
 misfortune that befell the Israelites on account of Achan's 
 sin, expresses his concern for the Church-militant, of which 
 that people were the figure. When he considers a whole 
 army so severely chastised for the crime of one soldier, he is 
 surprised at the unconcern of those who sport away their 
 time in the midst of sinners. He therefore earnestly exhorts 
 every Christian to shun the company of notorious sinners, 
 and to guard against the contagion of vice. We never ought 
 to be without fear ; we are never safe against the infection 
 of others' faults. In the midst of a corrupt world, it is no 
 small task to preserve ourselves from being tainted by it : to 
 be innocent, our hearts must be equally unsuUied as our 
 hands. Achan was not less guilty in the sight of God before 
 his crime was known, than when discovered to the eyes of 
 men. It is not the appearance, it is the reaUty of virtue, that 
 constitutes the merit of a Christian : the appearance, indeed, 
 may impose on men, who see only the outside ; the reality 
 alone is acceptable to God, who beholds the heart. 
 
 A.M. 2553.] The Sun stamls stUL Josue 10. [A.C. 1447. 
 
 The name of the Hebrew people was now known as far 
 as Mount Libanus, in the most northern part of the country. 
 The petty kings of Chanaan grew alarmed at their ra|)id pro- 
 gress, and resolved to unite their forces together for the com- 
 mon safety. The inhabitants of Gabaon were the only state 
 that refused to join in the confederacy. These people wisely 
 foresaw the consequence of a war, tliat should be undertaken 
 against a nation so cherislicd by heaven. Open force, they 
 perceived, must inevitably end in their own ruin : they had 
 recourse to stratagem. They sent deputies to Josue as from 
 a people li> ing at a great distance, who bad heard of his 
 
116 HISTORY OF THE [age iv 
 
 achievements, and solicited his friendship. To make theii 
 story more plausible, they produced a few stale loaves of 
 hard and dry bread, which they pretended had been baked 
 the very day they left home, and appeared in old, tattered 
 clothes, that might look as if they had been worn out by the 
 length of the journey. Josue, at first, suspected some fraud ; 
 but, trusting too much to appearances and his own judgment, 
 let himself be imposed upon. He did not consult God upon 
 the matter, as the sacred writer observes, but unadvisedly 
 concluded a treaty of alliance with the Gabaonites, and bound 
 himself by oath not to destroy them. In less than three days 
 he found himself upon the territories of those very people, 
 which he had fancied at an inconceivable distance. His 
 troops began to exclaim against the cheat, that had been put 
 upon them ; they thought it unreasonable, that such impos- 
 tors should be suffered to live, and would actually have put 
 them all to the sword, if Josue had not interposed, and alleg- 
 ed the sanctity of his oath. To allay the warmth of their 
 resentment, and to silence their complaints, he told them, that 
 the Gabaonites should be the slaves of Israel, and be for ever 
 employed in cutting wood, and carrying water for their service 
 Gabaon, being thus preserved from the arms of Israel, was, in 
 consequence, exposed to the danger of being ruined by those 
 of Chanaan. Adonibesec, the king of Jerusalem, had been 
 long jealous of that city, on account of its stately grandeur, 
 and the valour of its inhabitants ; and the late alliance she 
 had made with the Israelites made him now look upon her 
 not only as a rival, but as a dangerous enemy of his power. 
 He, therefore, resolved to exert the whole force of his king- 
 dom against her : he prevailed upon four other princes of the 
 country to join him in the enterprise, and marched at the 
 head of a great army, as to certain victory. The Gabaonites, 
 seeing themselves attacked by so superiour a force, applied 
 to Josue, thei^ new ally, for assistance. Their application 
 gave Josue a fair opportunity of striking some decisive stroke 
 against the common enemy, and of extending his conquest 
 over the country. He led an army against the five confede- 
 rate kings, whom he attacked, and defeated with great slaugh- 
 ter. The remains of their army endeavoured to save them- 
 selves by flight. Josue perceived the day was fast upon the 
 decline ; he saw the night coming on, before he could com- 
 plete his victory, and thereupon commanded the sun not to 
 move against Gabaon, nor the moon against the valley of 
 Aialon. The sun and moon, therefore, stood still, while he 
 
AGEiv.l HOLY BIBLE. 117 
 
 finished the overthrow of his enemies ; for God obeyed the 
 voice of man, says the holy Scripture, and neither before 
 nor after was there seen so long a day. 
 
 So singular an effect of the divine power, exerted at the 
 voice of man, must naturally rouse the faith, at the same 
 time that it excites the admiration, of all who read it. The 
 same omnipotent hand of God, which gave existence to the 
 universe, which fixed the earth, the sun, moon, and stars, 
 and bade them move in their respective spheres, according 
 to the laws he gave them, can at pleasure alter or suspend 
 those laws, as he shall judge expedient either for his own 
 glory, or for the special benefit of his favourite servants. But 
 when we see the Almighty thus condescend to the wants of 
 weak mortals, and for their service work such stupendous 
 changes in the order of nature, we are then called upon to 
 renew our belief in his divinity, to adore his power, to revere 
 his wisdom, and obey his commands, lest we seem less ra- 
 tional, and less sensible of our duty, than the very inanimate 
 parts of the creation. 
 
 A. M. 2570.] Punishment of Adonibesec. [A. C. 1430. 
 Judges 1. 
 
 JosuE, by the might of God's arm, bore down all before 
 him; victory attended him wherever he turned his arms; 
 and every day was signalized by some new conquest. By 
 the rapid progress of his arms, the Hebrew people took pos- 
 session of the land of Chanaan, as of their own inheritance. 
 At the end of six years, scarce an enemy was left to fiice 
 him in the field. The Scripture mentions no less than one 
 and thirty kings, who had yielded to his arms. Most of the 
 old inhabitants of the country fell victims to his sword : for 
 God permitted no more of them to remain alive, than might 
 be sufficient to exercise the courage, or to punish the infide- 
 lity, of his own people. Josue, having made himself master 
 of the country by his valour, displayed an equal wisdom in 
 the distribution he made of it amongst the conquerors. He 
 observed so nice and impartial an equity towards every tribe, 
 that no room was left either for censure or complaiat. He 
 had now completed the glorious work, to which God had 
 called him ; he had subdued the promised land, and establish- 
 ed the Israelites in tlie (juiet possession of it. Finding hiitt- 
 self to be near his end, he called the Israelites together, as 
 Moyses Iiad done before liim, and reminded them of the 
 
118 HISTORY OF THE [ageiv. 
 
 wonders that God had wrought in their favour : he exhorted, 
 besought, and conjured them, till he obtained their promise, 
 not to serve any other God, than the Lord of the universe. 
 Having thus happily discharged his duty both to God and his 
 people, Josue slept with his forefathers, in the hundred and 
 tenth year of his age, and was mourned for by all the peo- 
 ple. To him is attributed the book, which bears his name 
 amongst the sacred writings. During the whole time that 
 he governed the Hebrew people, he was happy never to see 
 them fall into any acts of idolatry, nor to hear them utter 
 any complaints against the Lord. The battles he fought, 
 and the conquests he made, have given occasion to the fol- 
 lowing remark of the holy fathers : That no one can pretend 
 to inherit the promised blessings of almighty God, till he has 
 happily subdued those domestic enemies, his sinful appetites 
 and vicious inclinations, that bear dominion in his heart. By 
 sin we are born tributary to the Chananean and the Amor- 
 rhean, that is to say, Satan ; and we must first extirpate sin, 
 and bring into subjection whatever else there is in us belong- 
 ing to Satan, before we can be possessed of the kingdom of 
 Jesus Christ. 
 
 Upon the death of Josue, Caleb put himself at the head of 
 the tribe of Juda, and distinguished himself by many victo- 
 ries, that he gained against the remaining enemies of his na- 
 tion. Adonibesec, the cruel tyrant of Jerusalem, was the 
 first, that felt the vengeance of his arm. By a just judgment 
 of God, this wicked prince experienced the same barbarous 
 treatment from the sons of Juda, as he had once inflicted upon 
 others. At different times, no less than seventy kings had 
 the misfortune to be his prisoners : he cut off the extremities 
 of their hands and feet, and forced them to lick up the leav- 
 ings of his table. The children of Juda had no sooner laid 
 their hands upon him, than they treated him in the same 
 manner, and sent him to Jerusalem, to drag out life by a 
 lingering death. 
 
 In the reverse of this tyrant's fortune is verified the truth 
 of that sentence, where our blessed Saviour has since de- 
 clared, that he will pass judgment upon men, as they shall 
 have passed judgment upon others. The sentence is univer- 
 sal ; it makes no distinction between the king and the sub- 
 ject ; if it is not executed during life, its severity is more to 
 be dreaded after death. An impartial and all-knowing Judge 
 will then pronounce according to the merits of each particu- 
 lar ; andj by the mouth of the wisest of kings, he has already 
 
4GE IV. 1 HOLY BIBLE. 119 
 
 declared, that the mighty, if they abuse their power, shall 
 suffer mighty torments. 
 
 A. M. 2719.] Dehora's Triumph, Judges 4. [A. C. 1281. 
 
 After the death of Josue, and of those virtuous sages, 
 who had seen the wonders that God had wrought during 
 their forty years' pilgrimage through the desert, the Israehtes 
 fell into very great disorders. Being no longer united under 
 one head, each tribe began to pursue a separate interest : 
 they made war or peace, entered into treaties and alliances, 
 as party, interest, and passion, led them : they intermarried 
 with the idolatrous inhabitants of the land ; so, by degrees, 
 grew familiar with their vices, imbibed their principles, and 
 fell from the worship of God to the worship of idols. To 
 punish them for their apostasy, God made use of those very 
 people, who had seduced them from their duty. By them 
 they were at different times reduced to a state of servitude, 
 and tyrannically oppressed, till the smart of temporal mis- 
 fortunes roused them up to a sense of their duty, and made 
 them return to God by repentance. Ever mindful of his 
 mercies to men, God was pleased to listen to their cries : for 
 their relief, he called forth some extraordinary personages, 
 who, from the authority they had over the people, are called 
 Judges. The king of Mesopotamia was the first scourge that 
 God employed to make his people sensible of their crimes* 
 Prom this king the Israelites suffered bitter haidships ; they^ 
 at length acknowledged the hand of God in their sufferings, and 
 repented. By the abilities of Othoniel, the nephew of Caleb, 
 they shook off the Mesopotamian yoke, and regained the di- 
 vine favour, till a run of forty years' prosperity made them for- 
 get their duty again ; they relapsed into idolatry, and tlic Mo- 
 abites were employed to chastise them for it. They suffered 
 all the calamities of war for eighteen years; when, upon their 
 having lecourse to God, Aod rose up in their defence, and 
 restored peace to Israel. But the repentance of that un- 
 steady people never lasted many years. They fell into fresh 
 sins ; and, in punishment thereof, were delivered into the 
 hands of Jabin, king of ('hanaan. Sisara, the Chananean 
 general, poured out the evils of war upon them for twenty 
 years together, and so great was the number of troops and 
 \ armed cliariots, which he led to battle, that the Israelites 
 wore afraid to face him in the open field. The Hebrew 
 comiuouwealth was at that time governed by Debora, a wo* 
 
120 HISTORY OF THE [age iv, 
 
 man fall of the spirit of God, and as much renowned for her 
 prudence in peace, as for her fortitude in war. In this dan- 
 gerous situation of affairs, she sent for Barac, of whose abili- 
 ties she had a good opinion, made him her general, and or- 
 dered him to march, with ten thousand men, against Sisara. 
 Barac refused to accept of the command, unless she would 
 accompany him into the field. She consented, and God was 
 pleased to strike such a panic into the Chananeans, that their 
 army fled at her approach, and left the Israelites nothing to 
 do but to kill and take prisoners. Sisara was borne away 
 by the torrent, and endeavoured to save himself in the pavi- 
 lion of Jahel, the wife of Heber, the Cinite. Spent with 
 fatigue, he there laid himself down upon the ground to sleep ; 
 and, as he lay, Jahel took a nail, and, with a hammer driving 
 it through his temples, nailed him to the ground. By his 
 death, an end was put to Jabin's tyranny, and the Israelites 
 enjoyed the tranquillity of a forty years' peace. 
 
 In thanksgiving for the victory, Debora sung to God a 
 solemn hymn, in which the highest praises are bestowed 
 upon Jahel, for her heroic fortitude. Fortitude and wisdom 
 are the gifts of God, who, at his pleasure, distributes them as 
 he pleases : by them, he makes w^omen equally capable as 
 men of the greatest undertakings. Debora, by her wisdom, 
 kept that rebellious people in obedience, which Moyses, with 
 all his authority, had been scarce able to effect ; she was the 
 first woman that governed the Hebrew nation, and from her 
 government was derived every advantage that could have 
 been expected from the wisest and most valiant of men. 
 She took every prudent step to promote the public good ; 
 she raised the drooping spirits of her subjects, mustered her 
 troops, chose her officers, directed their operations, and 
 marched to battle at their head. The spirit and the hand of 
 God carried her, victoriously, through the most perilous un- 
 dertakings. Hence the holy fathers observe, that nothing 
 can be truly great, which is not begun and guided by the 
 spirit of God. Under that divine influence, the weaker sex 
 becomes capable of the most difficult enterprises, and, with- 
 out it, men degenerate into the weakest of the weak. What 
 appears the least capable, in the eyes of a conceited wDrld, 
 God sometimes chooses, that he may confound the wise ; and 
 he chooses the weak to confound the strong. 
 
AGE IV.] HOLY BIBLE. 121 
 
 A. M. 2759.] Gedeov?s Sacrifice, Judges 6. [A. C. 124L 
 
 Upon the death of Debora, the Israelites, being no longer 
 restrained by authority, fell back into such a state of hcen- 
 tiousness, that God abandoned them, for seven years, to the 
 power of the Madianites. The Madianites were a cruel ene- 
 my, who ravaged and destroyed the whole country. The 
 distress, to which the Israelites were then reduced, became 
 extreme, and extorted from them the cries of repentance. 
 God heard their cries, and fixed upon Gedeon for their de- 
 liverer. Gedeon was a valiant young man, of an obscure fa- 
 mily, of the tribe of Manasse. God sent an angel to inform 
 him that the Lord was with him, and that upon the strength 
 of his arm depended the safety of Israel. The angel, in the 
 form and habit of a stranger, presented himself in view under 
 an oak tree near the place where Gedeon was winnowing 
 his father's corn. The heavenly messenger delivered his 
 commission to the chosen youth, and assured him, that, not- 
 withstanding the low opinion he entertained of himself, he 
 should drive the Madianites before him, and destroy them as 
 easily as if they were but one man. Gedeon desired to know 
 upon what grounds he had made him that extraordinary pro- 
 mise, and begged he would not go till he had taken some re- 
 freshment. The angel having accepted his offer, he quickly 
 ran to prepare a kid, and unleavened bread. He boiled the 
 kid, andv, as soon as it was ready, put the flesh of it into a 
 basket, and the broth into a pot, to carry to his guest under 
 the tree. The angel bade him lay the bread and meat upon 
 the rock, and pour the broth thereon : which being done, he 
 touched them with a rod he held in his hand, and, behold, a 
 sudden flame blazed out of the rock, and consumed both the 
 flesh and the loaves. The heavenly messenger vanished im- 
 mediately out of sight, leaving Gedeon half dead with fright, 
 for having conversed so long with an angel, whom he had all 
 the while taken for a common man. Almighty Gwl inspir- 
 ed Gedeon with a holy confidence, and commissioned him to 
 go and overturn the altar of Baal, to cut down the grove that 
 surrounded it, and to erect, upon the summit of the same rock, 
 an altar to the living God, where he should otfer one of his 
 father's bullocks in sacrifice. Gedeon was afraid of being 
 murdered by the inhabitants, should he attempt any such 
 tiling l>y day ; he therefore deferred it till night, when, with 
 the help of his servants, he executed every part 01 the com- 
 mand. The inhabitants, next morning, were strangelj sur- 
 
 11 Q 
 
122 HISTORY OF THE [age iv. 
 
 prised to see their grove cut down, and the altar overturned. 
 Being much exasperated, they made diligent search after the 
 author of the fact, and, upon inquiry, having found it to be 
 Gedeon, went to Joas his father, and insisted that he should 
 bring forth his son, and deliver him over to be punished as 
 he deserved. Joas asked them in reply, if they were the 
 avengers of Baal, or appointed to fight his battles. If Baal 
 be a God, said he, let him revenge himself on the man who 
 hath cast down his altar : it belongs not to you. The men, 
 upon that, desisted from their pursuit ; Gedeon escaped 
 with impunity, and from that day obtained the surname of 
 Jerobaal. 
 
 Gedeon; by his example, teaches those, who are appointed 
 to the care and government of others, with what exact fideli- 
 ty and watchful prudence they ought to execute the com- 
 mands, and promote the service, of almighty God, whatever 
 may be the labour or the danger, that attends them in the 
 performance of their duty. 
 
 A.M. 2759.] Miracles of the Fleece. Judges 6. [A. C. 1241. 
 
 Gedeon, being miraculously assured that God had chosen 
 him for the relief of a distressed nation, was suddenly invest- 
 ed with the spirit of the Lord, at the very time that the 
 Madianites and Amaleciles were in common council, plotting 
 the destruction of Israel. He snatched up a trumpet, and 
 sounded the alarm ; he gave orders for the tribes to assem- 
 ble, and follow him to battle. They immediately obeyed his 
 summons, as from God, and unanimously acknowledged him for 
 their chief. Thus, from a private station, without interest or 
 birth, Gedeon was raised to the supreme command of the 
 Hebrew nation. Far from being elated by the honour of 
 preferment, he still entertained the same humble sentiments 
 of his own abilities ; diffident of himself, he rested his trust 
 in God, from whom he had received his authority. Not 
 satisfied with these first assurances of the divine appointment 
 in his favour, he suspended his military operations, till, by 
 some new miracle, God should more explicitly make known 
 his will and intentions to him. This caution and humble dif- 
 fidence, which Gedeon expressed in accepting his employ- 
 ment, is a good instruction, says saint Ambrose, to those, 
 who fancy themselves qualified for, and eagerly grasp at 
 every trust and honorary employment, that presents itself to 
 them. Gedeon, therefore, begged of almighty God to con- 
 
ACE IV.] HOLY BIBLE. 123 
 
 firm the choice, he had made of him, by a miracle that he 
 himself should specify. If the fleece of wool, said he to al- 
 mighty God, which I will expose all night to the open air, 
 shall be soaked with dew, while the grass around it continues 
 dry, then shall I conclude that thou intendest to save Israel 
 by my hand. The event answered his expectation ; and yet 
 so diffident was he of himself, that he wished for some fur- 
 ther sign from heaven, and humbly besought the Lord to 
 exhibit a second miracle, that should be the reverse of the 
 first : he begged that the fleece only might be dry, and the 
 ground wet with dew. The Lord was pleased to condescend 
 to his request, and there was dryness in the fleece, that had 
 laid exposed the whole night, and dew on all the ground. 
 
 These two miracles, according to the holy fathers, mark 
 the difference of conduct, which God has followed with regard 
 to the Jews and Gentiles. The Jews were once visited by 
 that more plentiful effusion of his holy graces, by which he 
 selected them from the midst of other nations, and made 
 them his chosen people ; till, by their incredulity, they re- 
 jected the divine gifts, and ungratefully abused the sacred 
 blood, which the Messias shed for their salvation. More 
 sensible of the mercy, and more obedient to the voice, that 
 called them into the admirable Hght of divine faith, the Gen- 
 tiles then became the special people of Jesus Christ. The 
 mercies of our great Redeemer extend over the face of the 
 whole earth ; his graces aie poured out from sea to sea, to 
 the uttermost limits of the globe, for the salvation of all man- 
 kind. His grace is as a celestial dew, with which our souls 
 are refreshed against the heat of passions, and enabled to 
 produce the fruits of eternal life. 
 
 A. M. 2759.] Gedeon'8 Soldiers. Judges 7. [A. C. 1241. 
 
 Grdeon, by the two miracles of his own choosiiig, was 
 fully assured of the divine will in his regard ; he was con- 
 vinced, that God had appointed him not only to command 
 the troops, but also to reap the victory ; and, therefore, pre- 
 pared to execute the important charge with as much eager- 
 ness as he had at fust shown unwillingness to accept it 
 Vast numl)ers of voluntary recruits Hocked daily to his stand- 
 ard : his army soon made a very formidable ap|>earance : he 
 took the field, and encamped within sight of the enemy. Al- 
 migiily iUn\ foresaw that the presumption and ingratitude of 
 a stiff-necked people, would make them attribute to them- 
 
124 HISTORY OF THE [age iv. 
 
 selves the victory, if it were gained by such numbers, and 
 resolved, that they should not only owe, but moreover own, 
 Iheir success solely to him. He, therefore, commanded Ge- 
 deon to disband part of his troops, and to proclaim through the 
 camp, that every one, who was not disposed to undergo the 
 fatigue, or afraid to stand the shock of war, might peaceably 
 return to his own dwelling. Two and twenty thousand of 
 them readily accepted the offer, and only ten thousand re- 
 mained to support the service of their country. But, to an- 
 swer the designs of God, that number was still too great : 
 God commanded Gedeon to lead his army to the waters, 
 where he would let him know the precise number that he 
 had chosen for the service. He bade him observe the pos- 
 ture in which his soldiers should drink, when he came to the 
 waters, whether they knelt down to slake their thirst at lei- 
 sure, or only catched a sparing draught in the hollow of their 
 hand, as they hastily passed along ; that they, and only they, 
 who should drink in this manner, were the men to whom he 
 had resolved to grant the victory. When Gedeon came 
 to the waters, he attentively observed his men, and of his 
 whole army there were no more than three hundred who 
 did not kneel down to drink. He immediately disbanded 
 the rest, and, full of confidence in the divine promise, march- 
 ed on, with his little troop, against the Madianites. 
 
 In this instance we may observe the distinction, that al- 
 mighty God makes of those, who engage in his service, and 
 how small the number is of his chosen champions ; since, of 
 the two and thirty thousand, that followed Gedeon to war, 
 twenty-two thousand took themselves off at once ; and of the 
 ten thousand that remained, three hundred only were re- 
 served for victory. The mark of their election was their 
 not bending the knee to drink : mindful of their character, 
 even in little things, they sought no contrivance for their 
 ease ; they scooped up a passing refreshment in the palm of 
 their hand, and were contented with a scahty draught to al- 
 lay their thirst upon the march : in like manner, whoever 
 engages in the divine service, — and we are all engaged by the 
 promises we made at baptism, — ought not to stoop down to- 
 wards the earth, beyond what is required to supply the wants 
 of nature: ever mindful of our baptismal engagements, and 
 steady in the divine service, we ought to stand always upon 
 our guard, and to keep our affections still fixed on heaven. 
 If, compelled by necessity, we make use of this world, it ought 
 to be, in the sense of saint Paul, as if we used it not : if, for 
 
AGE IV.] HOLY BIBLE. 125 
 
 the comfort or support of life, which is constantly flowing off 
 like a swift stream, we partake of the benefit of God's crea- 
 tures, it ought to be without any strong attachment to them, 
 without stop or hinderance in our way to heaven. The 
 number of such Christians is indeed but small; but such 
 there are ; they are the chosen few ; and it is in such, that 
 the Church of Christ chiefly glories : with these she stands 
 invulnerable against her enemies, and with these she con- 
 quers. 
 
 A. M. 2759.] Gedeon's Victory. Judges 7. [A. C. 1241. 
 
 Though nothing could be more explicit than were the 
 promises, which God had so often made to Gedeon of success, 
 and though Gedeon did no longer entertain the smallest doubt 
 of the event; yet it pleased the divine goodness to make him 
 hear the same assurances of victory confirmed by the Madi- 
 anites themselves. Gedeon, by advice from God, rose in the 
 dead of the night, and, being accompanied by a single ser- 
 vant, went into the enemies' camp to collect what intelli- 
 gence he could. He listened to every sound, and catched 
 up every word, as he stole cautiously along. He heard one 
 of the Madianite soldiers telling his comrade a dream, which 
 he had had relative to the event of the war. I seemed to 
 see, said the soldier, a barley loaf roHing through the camp, 
 till it struck against one of the tents, and threw it down. It 
 is the sword of Gedeon, immediately replied the other, that 
 is here signified ; to him the Lord has delivered our armies, 
 and by him the tents of Madian shall be struck and over- 
 thrown. Upon hearing this, Gedeon made the best of his 
 way back, and encouraged his troops to action by the rela- 
 tion of this story. He lost no time ; he divided his three 
 hundred men into three separate companies, and accoutred 
 them with arms equally new and mysterious. He gave to 
 each a trumpet, and an empty pitcher, with a burning lamp 
 concealed in the middle of it. He charged them to observe 
 the most profound silence, till he should make them a signal 
 <<) sound their trumpets, break their pitchers, and produce 
 (heir lamps, shouting at the same time, as with one voice. To 
 i\\r. Lord and (Jcdcon ! It was now midnight ; they marched 
 in dcej) silence ; the three divisions took |K>sses8ion of the 
 posts, that had b(»on assigned them ; (tedeon gave the signal 
 by sound of trumpet, and was answered by his men from 
 their diflbient stations. The Madianitos, between sleep and 
 11 • 
 
UO HISTORY OF THE [age it 
 
 awake, were surprised at the unexpected alarm. The glitter- 
 ing of the lamps, the clash of the pitchers, and the clangours 
 of trumpets, mixed with shouts of war from every quarter, 
 made them fancy that they were surrounded by a vast army. 
 Their fears magnified their danger, and in that confusion 
 they turned their swords against one another, giving to Ge- 
 deon a decisive victory, without his striking so much as a 
 single stroke. 
 
 The more singular this manner of fighting was, says saint 
 Gregory, the more mysterious it appears. For who ever 
 thought of going to war without arms ? or who ever fancied 
 that an earthen pitcher was a likely weapon against a coat 
 of mail ? To human wisdom, uninstructed in the sacred ways 
 of divine Providence, such a scheme might seem ridiculous : 
 but what appears mere folly in the eyes of men, God often 
 chooses, in his wisdom, as the most conducive to his designs. 
 By this he teaches us in whom we are to place our greatest 
 trust, and to whom we are to look up for success in our un- 
 dertakings. It is not by any bodily or human strength, but 
 by the virtue of Jesus Christ, that the enemies of our salva- 
 tion can be put to flight. The earthen pots, that were borne 
 by Gedeon's men, represent these brittle frames of our mor- 
 tal bodies ; and they only are to be accounted the worthy 
 soldiers of Jesus Christ, who, like him, shall be ready to sa- 
 crifice their lives for God's service, and to conquer by their 
 death. Death, to such Christians, is no more than the break- 
 ing of an earthen vessel ; upon the dissolution of their mortal 
 frame, the lustre of their virtues, which lay concealed before, 
 is publicly disclosed, and, like a burning lamp, shines to all 
 around. It is what we see in the blessed martyrs of Christ's 
 Church. However, weak and even contemptible, they may 
 have appeared in their sufferings, by their virtues they are 
 the strength and ornament of the Church. By their glorious 
 conflicts they made themselves be admired even by their 
 enemies and persecutors ; their patience triumphed over the 
 rage of tyrants, and their miracles confirm the truth, for which 
 they magnanimously fought and conquered. 
 
 A. M. 2768.] Death of AUmelec, Judges 9. [A. C. 1232. 
 
 Gedeon, by his prudence and military valour, having 
 rescued his country from the hands of the Madianites, retired 
 to his own private home, and there died in a good old age. 
 Amongst the seventy sons that he left behind him, there was 
 
AGE iv.J HOLY BIBLE. 127 
 
 one called Abimelec, whose mother was a native of Sichem. 
 This man, being of a turbulent and ambitious temper, formed 
 a strong party amongst the Sichemites, by whom he procured 
 himself to be made king. Having thus raised himself above 
 the reach of human laws, he committed strange disorders in 
 the country, and, amongst other cruelties, sent a band of 
 ruffians to his late father's house in Ephra, to murder his 
 brothers. The unhappy youths were all taken, excepting 
 Joatham, the youngest, and slain upon one stone. Notwith- 
 standing such acts of violence, the Sichemites were much 
 pleased with the part they had taken, and assembled in a 
 plain to make rejoicings in honour of the king they had cho- 
 sen. This plain lay at the foot of a hill called Garizim. 
 The young Joatham placed himself upon the top of it, and, in 
 an audible voice, reproached the Sichemites for their ingrati- 
 tude to a man, who had saved their country from ruin. In a 
 figurative style of language, he compared them to the trees in 
 a forest, who, being ambitious of a kingly government, ad- 
 dressed themselves to the olive, to the fig-tree, and the vine, 
 to be their king : and, being refused by each in its turn, they 
 at last chose the thorn, who promised to take them under his 
 protection. He then turned off his discourse to almighty 
 God, and begged that, if Gedeon and his family had been in- 
 juriously requited for their services, a flame might burst out 
 ifrom that thorn for the speedy destruction both of king and 
 people. His petition was granted him. For, at the end of 
 three years, the Sichemites, growing tired of Abimelec, enter- 
 ed into a conspiracy to deprive him of his throne. But, being 
 too weak to execute their design, they themselves became a 
 sacrifice to Abimclcc's superior power, and their town was 
 levelled with the ground. The citizens of Sichem being 
 thus punished for their ingratitude by the very man whom 
 they had raised from nothing, the tyrant himself soon expe- 
 rienced the like vengeance. Flushed with the success that 
 had hitherto attended him, he began to Hatter himself, that 
 God had either forgot his crimes, or would suiler them to go 
 un})unished. But God stretches not his patience beyond the 
 limits that he himself has fixed : he often permits the great- 
 est criminals to prosper for a while, that his glory may be 
 the more manifest, either in their repentance or in their pu- 
 nishment : he often strikes when they least expect it, and, in 
 a moment, throws them down from their towering height, in 
 which they thought themselves secure : and so it hapiHMUul 
 to the tyrant Abimelec : he was cut oil' at the very time tliat 
 
128 HISTORY OF THE [age iv 
 
 he flattered himself with the hopes of new victories. He 
 had laid siege to the town of Thebes, and forced the inhabit- 
 ants to retreat to their last hold, a tower in the middle of the 
 city. He was eager to set fire to it; and, approaching too 
 near, was knocked down by a stone, which a woman cast 
 upon his head. Not less chagrined at the stroke, than con- 
 founded at the thought of dying by a woman's hand, he or- 
 dered his armour-bearer to run him through. His order 
 was obeyed ; and thus, by a violent death, the wretched man 
 repaid the punishment, that was owing for the murder of his 
 brothers. 
 
 The example of Abimelec, say the holy fathers, is a proof 
 that no passion so disposes the mind to deeds of cruelty, as 
 an inordinate thirst of power. Ambition, when it has once 
 taken possession of the heart, destroys all respect for kindred, 
 and blunts the very feelings of humanity. The sacred ties 
 of friendship are regarded no longer ; the laws of honour and 
 common probity are violently broken through ; and nothing 
 is left untried, that can be thought to open a way to the en- 
 chanting object. 
 
 A. M. 2817.] Jephte's Daughter. Judges 11. [A. C. 1183. 
 
 After the death of Abimelec, the reins of government 
 passed successively through the hands of Thola and Jair : 
 the latter was succeeded by Jephte. Jephte was the son of 
 Galaad, a man naturally valiant, and a great warrior, but, be- 
 ing base-born, was compelled by his brothers to quit his fa- 
 ther's house, as having no right to any part of their family 
 inheritance. He retired into the land of Tob, where a law- 
 less troop of banditti chose him for their leader. In the mean 
 time, the Israelites, who had left the worship of almighty 
 God for that of Baal and Astaroth, were grievously harassed 
 by the Ammonites : for they were the scourge that God had 
 chosen to chastise his faithless people for their apostasy. 
 Sufferings made the delinquents sensible of their error. 
 Their first concern was, to appease the wrath of God by re- 
 pentance, and then to look out for some able general to com- 
 mand their armies. They fixed their eyes on Jephte, with 
 whose courage they were well acquainted ; they sent depu- 
 ties to offer him the command, and to beg his aid in the na- 
 tion's distress. Jephte at first reproached the deputies for 
 having suffered a man, of whom they professed so good an 
 opinion, to be reduced to the necessity of seeking bread in a 
 
AGE IV.] HOLY BIBLE. 129 
 
 foreign land ; but, upon their promise of submitting entirely 
 to his authority, he grew calm, and consented to be their 
 leader. Before he entered upon action, he did all he could 
 by treaty to dissuade the Ammonites from acts of hostility 
 against the Israelites : but, finding his reasons had no effect 
 upon men who thought themselves injured, he collected an 
 army, and prepared for battle. In order to draw down a 
 blessing upon his arms, he made a vow to God of sacrificing 
 in his honour whomsoever he should first meet coming from 
 his own house after the victory. He fought, and conquerea. 
 Fame soon spread the joyful news through the country. His 
 only daughter, attended by other maidens of her acquaintance, 
 went out, dancing to the sound of the tabour and other musi- 
 cal instruments, to meet her victorious father. But what a 
 damp to the victor's joy, and what grief to a fond father, was 
 the sight of an only daughter in such circumstances ! With 
 tears in his eyes, he told her the vow he had made. She 
 consented ; she even exhorted him to fulfil his promise to 
 almighty God, and declared herself happy to yield even her 
 life as a holocaust to the Lord, who was the giver and dis- 
 poser of it. The only thing she asked was a respite of two 
 months, that she might retire into the mountains, with her 
 female friends, and there bemoan her hapless virginity. The 
 two months being expired, she came back to her father, and 
 he fulfilled his vow. 
 
 The interpreters of holy Scripture differ in the judgments 
 they form upon the nature and performance of Jephte's vow. 
 Some think that Jephte's meaning was to consecrate to God 
 whatsoever should first meet him, according to the condition 
 of the thing; and therefore conclude, as human sacrifices 
 were forbidden by the law, that he did not spill his daugh- 
 ter's blood, but consecrated her to God by a vow of perpe- 
 tual virginity ; for she lived and died a virgin. But the 
 most common opinion is, that Jephte, in conseauence of the 
 vow he had made, slew his daughter as a holocaust to the 
 Lord, being led thereunto either by a false and erroneous 
 conscience, or by a particular disi)ensation from the law on 
 the part of almighty (iod, who is the sovereign master of life 
 and death. However that may have been with res|)ect to 
 the father, we cannot sufficiently admire the dutiful beha- 
 viour and amiable simplicity of the daughter, who voluntarily 
 suhmittod to her parent's will, and exhorted him to do as he 
 had vowed. To die to sin, to resign the pompfl of a licen- 
 tious world, to renounce those pleiisures and incentives to 
 
130 HISTORY OF THE [age iv. 
 
 vice, which are inconsistent with a clean heart, is a sacrifice 
 truly meritorious, and acceptable to God : it is a sacrifice 
 which was solemnly begun at the font of baptism, which 
 ought to be daily renewed, and must be freely continued on 
 till the end of life, that it may be crowned with the promis- 
 ed recompense by Him, to whom it is religiously offered, and 
 is justly due. 
 
 A. M. 2848.] Birth of Samson. Judges 14. [A. C. 1152. 
 
 Jephte judged Israel six years ; after which succeeded 
 several other judges, of whom the sacred history mentions 
 little more than the number of their children. The next re- 
 markable personage that occurs, is Samson, of whom many 
 wonderful things are recorded. He was of the tribe of Dan, 
 endued with vast bodily strength, which he exerted chiefly 
 against the Philistines, whom God at that time let loose upon 
 the Israelites in punishment of their sins. The birth of this 
 extraordinary man had been foretold to his mother by an an- 
 gel, who acquainted her not only that she should have a son, 
 who should be consecrated to God from his birth, and be the 
 first to promote the delivery of Israel out of the hands of the 
 Philistines ; but that, from the hour of his conception, she 
 should moreover contribute towards his sanctification by ab- 
 staining from wine and strong drink, and all unclean meats. 
 She informed her husband, Manue, of the angel's apparition 
 and message. Manue earnestly prayed that he might be fa- 
 voured with the like vision. His petition was granted, and, 
 in a second visit, the angel not only made himself visible to 
 him, but moreover told him that his son must also abstain 
 from the same things that he had mentioned to his wife. 
 Manue begged his guest to let him dress a kid for his repast. 
 The angel refused to eat of his bread, saying that, if he chose 
 to make a holocaust of his kid, he might offer it to the Lord. 
 Manue laid the kid upon the rock, and set fire to it : as the 
 flame arose, the angel ascended with it, and appeared to them 
 no more. The child of promise was born soon after, and 
 named Samson. Every direction that God had given to his 
 parents concerning his education, was religiously observed ; 
 his hair was not cut, neither wine nor any strong liquor did 
 he drink : the child was blessed by God, and became the 
 strongest of men. Being of a mature age, he fell in love 
 with a Philistine woman, and begged his father's consent to 
 marry her. His father had an abhorrence of the very name 
 
AGE IV.] HOLY BIBLE. 131 
 
 of a Philistine, and at first refused his consent, not knowing 
 that his son, in that point, acted under the immediate influence 
 of God's holy Spirit. For Samson was a figure of Jesus Christ 
 the strong^ the tvonderful^ who was one day to espouse the 
 Church of the Gentiles, after having been rejected by the 
 Jews. Samson, by this alliance, sought every occasion to 
 chastise the Philistines for the many and grievous calamities 
 they had brought upon the people of Israel. Being one day 
 on his way to the town, where his intended spouse resided, 
 he was met by a young lion, that came, foaming with rage, to 
 devour him. Samson, without weapon or defence, rushed 
 forward, by the impulse of the holy Spirit, and, laying hold of 
 the lion, tore him with as much ease as he would have torn 
 a kid in pieces. He threw the carcass aside, and there left 
 it. Some days after, as he returned the same way, he step- 
 ped aside to look at it ; and, behold, a swarm of bees had 
 settled, and formed a honey-comb in the mouth of the dead 
 lion. This singular circumstance gave occasion to a noted 
 riddle, which Samson proposed to the thirty young Philis- 
 tines, who were appointed to accompany him during the seven 
 days' solemnization of his marriage with their countrywoman. 
 He proposed it in the following words, — Out of the eater came 
 forth meat, and out of the strong came forth sweetness ; and 
 he promised to give each of them a suit of clothes if they 
 solved it within the seven days, upon condition they promised 
 also, on their part, to pay him the like forfeit if they failed. 
 The condition was accepted of. They puzzled for three days 
 about the riddle, but could not expound it : they then applied 
 to the bride, telling her, she must obtain a discovery of the 
 secret from her husband, or they would burn her and her fa- 
 ther's house if she did not. She immediately employed all 
 the female arts she was capable of to induce him to let her 
 know what the riddle signified ; she wept and complained, 
 she caressed and soliciten, till, on the seventh day, sne pre- 
 vailed upon him to expound the problem, which she imme- 
 diately communicated to her countrymen. They hastened to 
 Samson before the sun went down, and said, What is sweeter 
 than honey, and what is stronger than a lion ? Samson, by 
 the direction of almighty God, set off to Ascalon, where he 
 saw thirty Philistines, whom he stripped, and pivc their 
 garments, as a forfeit, to the young men who had declared 
 the riddle. 
 
 The holy fathers, in their remarks upon the boDey-comb, 
 which Sams4>n found in the lion's mouth, take ooeasion to 
 
132 HISTORY OF THE [age iv. 
 
 speak of that wonderful change which Jesus Christ wrought 
 by his holy Spirit among the Gentiles. Furious as a lion, 
 the Pagan people once raged and threatened destruction to 
 the Christian Church, till, being disarmed by the power of 
 Jesus Christ, they ceased from acts of violence, and yielded 
 to the force of truth. Softened into mildness by the doc- 
 trine and spirit of the Gospel, they forgot their savage tem- 
 per, and, being regenerated in the waters of baptism, became 
 the children of adoption, and were formed into one body of 
 true believers, under one and the same Head. 
 
 A. M. 2867.] Samson's wonderful Exploits, [A. C. 1133. 
 Judges 15. 
 
 Samson, being provoked at the perfidious behaviour of the 
 Philistine youths, and grieved at the shameful treachery of 
 his wife, abruptly left the house, and returned home. Her 
 parents concluded, from the manner of his going off, that he 
 did not intend to return, and therefore married their daughter 
 to another man. But, contrary to their expectation, Samson 
 returned some time after, and re-demanded his wife. Her 
 father made him excuses for what he had done, and offered 
 his youngest daughter in her stead. Neither his offer nor 
 his excuses were accepted of. Sensible of the injury he had 
 received, Samson publicly declared from that day he should 
 think himself warranted to do them all the mischief he could, 
 in punishment of their crimes. His first attempt against 
 them was of a very singular nature. He caught three hun- 
 dred foxes, and, tying them by the tail two and two together, 
 with a Hghted torch in the middle, he let them out into the 
 vineyards and corn-fields, by which means the whole produce 
 of the adjacent country was entirely destroyed. So extra- 
 ordinary a contrivance of doing mischief made the Philistines 
 extremely curious to know the author and the motive of it. 
 They discovered the author to be Samson, and his motive 
 the evil treatment, which he had received from his wife and 
 father-in-law. These, then, they looked upon as the real 
 authors of their misfortunes ; against these they directed their 
 revenge, and burnt them alive. Samson, who, by the angel's 
 express declaration to his parents, had been appointed to 
 chastise the enemies of his country, was not yet satisfied. 
 He performed such singular feats of valour against the Philis- 
 tines, and spread such a terror amongst them, that they rais- 
 ed an army to oppose him. The tribe of Juda was alarmed 
 
AGE IV.] HOLY BIBLE. 133 
 
 at their warlike preparations, and sent to know of the Philis- 
 tines what they meant. They received for answer, that 
 nothing more was intended than the death of Samson. The 
 answer did not remove their fears. They thought a part of 
 the storm, when it was once raised, might possibly fall upon 
 them, and concluded the best step they could take would 
 be, to prevent it by delivering Samson into their hands. Sam- 
 son had retreated into a cave in the rock of Etam. Thither 
 they sent three thousand of their choicest men to secure him ; 
 yet, such was the awful fear they had of his mighty strength, 
 that they scarce dared to approach, much less lay their hands 
 upon him. They told him the purport of their coming ; they 
 stood and remonstrated to him the dreadful calamities their 
 whole nation might be exposed to, from the provoked rage 
 of a lawless people, who ruled over them ; and, as they so- 
 lemnly promised, upon oath, not to take away his life, if he 
 would only let them bind him, he peaceably yielded himself 
 up into their hands, and wiUingly consented to be their pri- 
 soner. They bound him with two new cords, and led him 
 off towards the Philistines. The PhiHstines shouted with 
 joy at the sight, and began to think themselves out of all 
 danger from their formidable adversary. Samson was at that 
 moment strongly moved by the Spirit of the Lord, and, by a 
 sudden exertion of strength, burst his bands asunder with as 
 much ease as flax is consumed by fire : then, snatching up 
 the jaw-bone of an ass, that lay accidentally in his way, he 
 rushed upon his enemies, and, with that single weapon, slew 
 a thousand of them. The heat, and vigour of his efforts, 
 brought on an excessive thirst : he called upon God for re- 
 lief in that extremity. God heard his prayer, and out of the 
 dry bone drew a copious spring of water, with which he re- 
 cruited his drooping vigour. Samson returned his immediate 
 (hanks to God, and, as a monument of his gratitude, gave to 
 the place a name, which should perpetuate the miracle to fu- 
 ture ages. 
 
 To men full of that wisdom, which is taught by a vain 
 world, these facts may be a subject of profane wit ahd ridi- 
 cule ; but to the saints, who guide their thoughts and actions 
 by the spirit of God's word, they furnish matter of devout 
 meditation. Spiritual matters come not within the reach of 
 the sensual man's knowledge : he judges and he talks of the 
 things of (Jod only as they strike his senses, and accord with 
 his worldly notions ; while the humble Christian measures 
 them by the rule of faith, and considers them in the spirit of 
 
134 HISTORY OF THE [age iv. 
 
 true piety. The great saint Gregory speaks of Samson's vic- 
 tory over the Philistines as a figurative representation of 
 that, which Jesus Christ has since gained over the Pagan 
 M^orld. In his hand the patience and simplicity of a few fish- 
 ermen have been more efiicacious than the bone of a dead 
 animal was in the hand of Samson : by those he defeated the 
 wisdom of philosophers ; by those he triumphed over the rage 
 of insulting tyrants, and put the power of superstition and in- 
 fidelity to flight. The humble servants of Jesus Christ, being, 
 like him, patient, and prepared to die with pleasure in his 
 service, are, since their death, become a source of living wa- 
 ters, and the instruments of many flowing graces, which God, 
 by their intercession, plenteously diffuses through the whole 
 Church. 
 
 A. M. 2880.] The Gates of Gaza. Judges 16. [A. C. 1120. 
 
 The Philistines grew more active from disappointment, 
 and the late stroke they had received did but whet their de- 
 sire of revenge. They scarce allowed Samson any time to 
 breathe ; they narrowly observed all his motions, and dili- 
 gently sought every opportunity either to surprise or oppress 
 him. They had watched him into the town of Gaza ; secure, 
 as they thought, of their prey, they in a very few hours collect- 
 ed a considerable number of men to surround him, and posted 
 a strong guard at the town gates, watching there the whole 
 night in silence, that in the morning they might kill him as 
 he went out. Samson, in the mean time, had laid himself 
 down to rest, thoughtless of the danger that surrounded him. 
 He slept till midnight, when, being apprized of his situation, 
 he arose, hastened to the town gates, and, with one effort of 
 his strength, tore them up, with their posts and bolts, threw 
 them upon his shoulders, as trophies of triumph, and, thus 
 accoutred, he marched intrepidly, through the midst of his 
 enemies, up the steep summit of the hill that faces Hebron, 
 with as much ease as if he had walked upon a smooth plain, 
 disencumbered from every weight. Struck with astonishment 
 at such a prodigy of strength, the guards stood motionless, 
 and all Philisthiim, on the report, were seized with such panic, 
 that they never after dared to oppose him with open force. 
 
 The lines of this surprising personage, says saint Gregory, 
 are too strongly drawn out, not to discover, at first sight, whom 
 they are designed to represent. It is the figure of Jesus 
 Christ himself, whom the Jews never ceased to persecute, 
 
AGE IV.] HOLY BIBLE. 1» 
 
 till they saw him dead, and consigned to the tomb. There, 
 as he slept, the guards were placed around his sepulchre, to 
 prevent his being taken away by surprise ; when, behold, 
 during the silence of the night, he victoriously rose again to 
 life, and, by an unexpected, but most wonderful appearance, 
 put the soldiers to flight, that had been placed to guard him. 
 Triumphant over the malice of his enemies, he broke down 
 the bolts and bars of death, which he carried with him to the 
 holy mountain of Olivet, and from thence ascended into hea- 
 ven, setting open to his followers the gates of eternal life, 
 which, till that time, had been shut, by the sin of our first pa- 
 rents, against their unfortunate posterity. 
 
 A. M. 2885.] Death of Samson, Judges 16. [A. C. 1115. 
 
 Happy had it been for Samson, if he had only shown as 
 much resolution against a false woman's charms, as he had 
 strength against hons and the armies of the Philistines. Da- 
 lila, by her allurements and treacherous caresses, proved the 
 ruin of a man, whom the united force of men had not been 
 able to hurt. She dwelt in the vale of Sorec, and is thought 
 by many to have been his wife. The Philistines, observing 
 how fond Samson seemed to be of her, promised her a con- 
 siderable recompense, if she could only learn and discover to 
 them the secret of his strength. Dalila, like many of her sex, 
 being influenced by love of gain, began to try her art to de« 
 ceive and betray the man who loved her. She proposed 
 her malicious questions, which Samson prudently defeated by 
 his delusive answers ; he told her, that, to make him as weak 
 as other men, she had but to tie him with seven wet, or with 
 nine new cords, or to fasten him by seven hairs of his head* 
 She tried them one after another, and found herself as often dis- 
 appointed. She thereu{)on became more and more pressingi 
 and continually hung upon him for many days ; she reproach- 
 ed and flattered, she threatened and caressed, by turns, till 
 his soul fainted away, and was wearied even unto death: 
 then, opening the truth, he said to her, that, being a Nazarite, 
 that is, a jxMson consecrated to (J(><1 from his infancy, the 
 scissors had never come near his head, and that his strength 
 depended uj)on his hair. The treacherous wonmn v^ve im- 
 mediate notice to the princes of the Philistines, ann invited 
 them to come, as Samson had, at last, optMied his heart to her. 
 She coujposed him to sleep, called a barber, and shav*»d hhn 
 both of his hair and strength at once. Sarason awoke Orom 
 
136 HISTORY OF THE [age iv. 
 
 sleep, little caring, as he seemed, about the presence of his 
 enemies, but thought he would go out, as he did before, and 
 shake himself, not knowing, as the Scripture says, that the 
 Lord had departed from him. The Philistines seized him, 
 and, forthwith putting out his eyes, led him, bound in chains, 
 to Gaza, and shut him up to grind in a mill. To that dis- 
 graceful drudgery Samson was confined, bereft of his sight, 
 and the solaces of life. During his confinement his hair be- 
 gan to grow ; and, as his hair increased, his strength also 
 gradually returned. The lords of the Philistines had, at that 
 time, assembled to celebrate the feast of their god Dagon ; 
 their place of entertainment was a large hall, whither they 
 ordered Samson to be brought, that he might play before 
 them. Samson was therefore brought out of prison, and 
 made to play for the diversion of his insulting enemies. He 
 desired the boy, who guided his steps, to let him rest upon 
 the pillars that supported the house. There, calling upon the 
 Lord to restore him his former strength, and desiring to die 
 with the Philistines, he took hold of one pillar with his right 
 hand, and the other with his left, and shook them violently 
 together, till the whole edifice fell down, and crushed him, 
 with three thousand of the Philistines, under its ruins. 
 
 Samson's death, which was severely felt by the enemies 
 of his God and country, is, according to the holy fathers, an 
 emblem of that great overthrow which Jesus Christ, by his 
 death, gave to the infernal powers. For then it was, says 
 saint Paulinus, that the temple of Satan was pulled down, and 
 the pride of his bold associates humbled to the dust. But it 
 is not the figurative sense only, that the fathers confine 
 their remarks upon in this history. They deplore the misfor- 
 tune of an invincible hero, who, notwithstanding his invincible 
 strength, was at last conquered by a woman. By a woman's 
 power, he became not only weak, but likewise blind, and was 
 condemned, like a beast, to grind in a mill. His misfortune 
 gives us the striking likeness of a sinner, who, being stripped 
 of his inherent virtues, and deprived of the lights of the Holy 
 Ghost, becomes abandoned to his pleasures, and enslaved to 
 the pomps of a wicked world ; groaning under the tyranny of 
 his passions, he toils and frets in the pursuit of what only 
 tends to feed his desires and increase his troubles. A sinner 
 in this state has no other remedy, than to raise his voice, with 
 Samson, and to pray that his former strength may be restored 
 to him. It is by repentance only, says the same saint Pauli- 
 nus, that the soul can recover her lost virtues, and triumph 
 
iiuE IV.] HOLY BIBLE. 137 
 
 over the enemies of her salvation : by that she regains her 
 first strength ; by that she destroys the works of Satan ; by 
 that she dies to sin and self-love, that she may henceforward 
 live to God alone. 
 
 A. M. 2570.] Death of the Levite's Wife, [A. C. 1480. 
 Judges 19. 
 
 In the two last chapters of the book of Judges is related a 
 fact, which is commonly thought to have happened soon after 
 the death of Josue. A certain Levite, who dwelt in Mount 
 Ephraim, had married a woman of the town of Bethlehem ; 
 upon some disagreement between them, they separated, and 
 the woman returned home to her parents. The Levite still 
 retained an affection for his wife, and, at the end of four 
 months, went over to B^lehem, with an intention of propos- 
 ing a reconcihation, and of taking her back. His father-in- 
 law received him with great cordiality, and his wife, forget- 
 ting all that had passed between them, expressed the ten- 
 derest affection for her husband. The friendly civilities he 
 there met with made him prolong his stay a day or two 
 more than he had intended. He at last took leave, and set 
 off upon his return, in the company of his wife and a man 
 servant. About sunset they arrived at Gabaa, a town be- 
 longing to the tribe of Benjamin, where they proposed to 
 pass the night. They remained for some time in the street, 
 before any one would offer them a lodging. At last an hos- 
 pitable old man, who was also from Mount Ephraim, coming 
 home after his day's work, perceived the Levite and his 
 wife. in the street, and, in a friendly manner, invited them to 
 his house. After a frugal supper, they retired to rest, when 
 some of the riotous townsmen beset the house, and demand- 
 ed the stranger, with a lewd intent to abuse him. The hos- 
 pitable old man used every argument to reduce them to rea- 
 son ; but arguments were lost on men who were burning with 
 lawless passion : both he and his guest grew terrified at their 
 threats, and, to stop their cries, abandoned the Levite's wife 
 to their discretion. The wicked wretches committed such 
 brutish violence upon her the whole night, that she was but 
 just able, next morning, to crawl back to her husband's lodgings. 
 She had scarce roached the door, when she dropped down dead, 
 with her ams extended upon tl\e ground, demanaing vengeance, 
 as it were, for the outrage slie hnd suffered. The Levite 
 rose when it was light, opened the door, and, finding his wife 
 12* S 
 
138 HISTORY OF THE [age iv. 
 
 m that posture, thought she was only taking her rest, and 
 said to her, Arise, and let us be going ; but, as she made no 
 answer, perceiving she was dead, he took her up, laid her upon 
 his ass, and returned to his house, meditating revenge against 
 the whole tribe of Benjamin, as accessary to her death. As 
 soon as he was come home, he took a sword, and divided the 
 dead body of his wife, w^ith her bones, into twelve parts, 
 which he distributed through the different tribes of Israel. 
 All were shocked with horror at the crime of Benjamin, and 
 unanimously agreed to concur in washing out a stain, that had 
 disgraced the whole Hebrew nation. 
 
 Saint Ambrose admires the unanimity, and extols the zeal, 
 that animated the Israelites on this occasion : they resolved 
 to see justice done to an injured man, and reparation made to 
 the sanctity of the law, which had been so enormously vio- 
 lated. An outrage done to the m^riage bed, says that holy 
 father, put them all into flame ; a single tribe had commit- 
 ted the crime, and they all agreed in their resolves to punish 
 it. To remain inactive, was, in their opinion, to approve the 
 fact, and to become partners of the guilt. They were afraid, 
 lest the tacit dissimulation of so notorious an offence might 
 make the other tribes liable to the bolts of God's wrath, 
 which one of them had so justly merited. The holy doctor 
 expresses great concern at the corruption of morals that 
 reigned in his time ; he deplores the many infidelities that 
 were committed against the sanctity of marriage, in contempt 
 of God's law ; he arraigns the shameful licentiousness of 
 those, who not only plunge into vice themselves, but also 
 encourage it in others ; who never exert their influence or 
 authority to condemn or correct, but as interest or passion 
 guides. To such degenerate Christians, he proposes the ex- 
 ample of the Israelites, who, being actuated by a laudable 
 zeal for public justice, resolved upon the most vigorous ef- 
 forts to chastise the delinquents, and put a stop to vice. 
 They were influenced by no respect of persons, nor misled 
 by any false compassion, either to palliate or excuse notorious 
 guilt, at the expense of injured innocence. 
 
 A. M. 2570.] Punishment of the Benjamites. [A. C. 1430. 
 Judges 20. 
 
 The Israelites having appointed Maspha for the place of 
 general rendezvous, the injured Levite there appeared, and 
 renewed his complaint against the Benjamites. His story 
 
AGE IV.] HOLY BIBLE. 139 
 
 roused an honest indignation in the breasts of all ; they resolv- 
 ed to see justice done in a point which concerned the com- 
 munity ; they drew together a numerous army to support 
 their resolves against any resistance that the Benjamites 
 might make, and God himself named the general to command 
 the troops. Before they proceeded to acts of violence, they 
 tried, by deputies, to make their unhappy brethren sensible 
 of their crime, and to prevail upon them to deliver up the 
 perpetrators of it, that they might be punished, as the Lord 
 directed. The Benjamites not only refused to make any 
 satisfaction for the injury they had done, but declared them- 
 selves the protectors of their friends and fellow citizens. 
 They raised an army of five and twenty thousand men, and 
 a civil war was unhappily commenced. The Israelites ad- 
 vanced with great confidence to give them battle, in which 
 they had the misfortune to lose two and twenty thousand of 
 their best troops. They were surprised, but not dejected, 
 at this unexpected overthrow ; they prepared for a second 
 battle ; with tears in their eyes, they begged the Lord of 
 hosts to give a blessing to their arms ; but victory still de- 
 clared against them ; they were routed a second time, with 
 the slaughter of eighteen thousand men. The Israelites be- 
 gan to be alarmed : to meet with two such bloody defeats, in 
 a war so just on their side, and where the numbers were so 
 greatly in their favour, seemed unaccountable. In this un- 
 happy state of aft'airs, they had recourse to God ; they went 
 in procession to the tabernacle, which had been set up in 
 Silo, a city of the tribe of Ephraim ; there they sat and wept 
 before the Lord ; they fasted, they prayed, and begged to 
 know, whether it was his will, that they should still proceed 
 against the Benjamites. Phinces, the grandson of Aaron, 
 was high priest at that time, and, by his mouth, (lOil declared 
 to the Israelites, that they should go for the third time against 
 Benjamin, and gain a complete victory. Upon this assu- 
 ranee, the confederate tribes marched against the town of 
 Gabaa. The Benjamites rushed out intrepidly to meet them, 
 not doubting but they should beat them back with the same 
 slaughter as they had done twice before. To confirm them 
 in tlieir rash opinion, the Israelites designedly gave way, and 
 drew them oil' to some distance. They then faced about, and, 
 at the same time, a body of their troops, which had been 
 placed in ambuscade near the town, rushed out upon the 
 enemies' rear. The Benjamites were now hemmed in be- 
 tween two aiiuics ; whichever way they turned, they met 
 
140 HISTORY OF .THE [age it. 
 
 with an implacable enemy ; they received no quarter, and 
 were all cut off to a man. The conquerors set fire to their 
 towns and villages, laid every thing waste before them, and 
 the massacre was so universal, that, of the whole tribe of 
 Benjamin, only six hundred men escaped, by flying into the 
 desert. The Israelites seemed fully bent upon the total ruin 
 of that unhappy tribe : for, in the warmth of their resent- 
 ment, they bound themselves by oath not to marry their 
 daughters to any of the miserable survivors. When the heat 
 of passion was over, they began, upon more cool reflection, 
 to be sorry for what they had done ; and, instead of rejoicing, 
 were extremely grieved at a victory, which had nearly extin- 
 guished one of their tribes. They wished to see the loss 
 repaired : the town of Jabas Galaad furnished them with the 
 means. The inhabitants of that town had been deficient in 
 their duty during the late war. By general agreement, it 
 was resolved to punish them on that account. An army of 
 ten thousand men was accordingly sent to put them all to the 
 sword, excepting the young virgins, who were reserved, and 
 given in marriage to the surviving Benjamites. 
 
 Wonderful is the conduct of divine Providence through 
 this whole affair. No war, in appearance, was ever more 
 warrantably undertaken ; it had the approbation of God himself, 
 and yet was very unsuccessful in the two first engagements. 
 By that, says saint Gregory, almighty God would signify to 
 us, how exempt from sin they ought to be, who undertake to 
 punish it in others. Preposterous is the attempt to call our 
 brethren to an account for faults, which we encourage by 
 example. However great may be the provocation, and how- 
 ever just the cause to punish, the weapons of severity are 
 not to be taken up, but with the greatest caution, and always 
 with regret. The severe punishment inflicted on the guilty 
 Benjamites, as we have seen, became a subject of real sor- 
 row to those by whom it had been inflicted. The generous 
 Israelites were grieved to see a kindred people reduced so 
 low ; they wept to think that they had been the unhappy in- 
 struments of such severity ; they had no sooner struck the 
 fatal blow, than they repented, and turned their thoughts 
 upon the means of repairing what they had endeavoured to 
 destroy. It would be shameful, as the holy fathers observe, 
 for Christians, in point of charity, to be outdone by Jews, to 
 be less tender of their neighbour's interest, to show less feel- 
 ing, or to be less compassionate, for a brother's sufferings. 
 
AGE IV.] HOLY BIBLE. 141 
 
 A. M. 2708.] Ruth follows NoemL Ruth 2. 
 
 The short, but interesting story of Ruth, happened under 
 the judges, and makes a book of itself. The sacred writer 
 tells us, that, at a time when the land of Israel was sorely 
 vexed by famine, a certain man, by name Elimelech, of the 
 town of Bethlehem, retired, with Noemi, his wife, and two 
 sons, into the country of the Moabites, not to starve in his 
 own. After his death, Noemi married her two sons to two 
 young women of that country, whose names were Orpha and 
 Ruth. They lived ten years together, but no issue came 
 from either of the two marriages : the two brothers died, 
 and left their disconsolate mother in a childless widowhood. 
 Having no consolation to expect in the land of Moab, Noemi 
 resolved to return into her own country, where the famine 
 was no longer felt. She communicated her design to Orpha 
 and Ruth ; they both desired to accompany her to Bethle- 
 hem. She begged they would not think of accompanying a 
 friendless widow, from whom they had neither fortune nor 
 comfort to expect, but return to their relations, from whom 
 they might meet with both : she represented to them, that, by 
 going along with her, they would but throw themselves into 
 fresh miseries ; that her present distress was sufficient with- 
 out any other addition ; that to see them suffer on her account 
 would increase her pain ; and that their sufferings would be 
 more afflicting to her than her own. Orpha yielded to Noe- 
 mi's reasons, tenderly embraced her, and returned to Moab. 
 Ruth was too much attached to her mother-in-law to think 
 of leaving her ; with the greatest eagerness, she begged that 
 they might be never separated from each other : I will ac- 
 company you, said she, wherever you shall go, and with you 
 1 will for ever dwell ; your people shall l)e my j>eople, and 
 your God shall be mine ; in the same land with you 1 will 
 live and die, and nothing but death shall ever part us. Noe- 
 mi could not refuse so alfcctionate and so resolute a request ; 
 she consented to Ruth's going with her, and they both came 
 to Bethlehem. It was then harvest time, and Ruth desired 
 leave of her mother to go into the neighbouring fields, where 
 she might glean some small relief in their scanty cireoastan* 
 ces. A kiiul providence conducted her into a field belong^ to 
 Hooz, a near relation of Elimelech, Noemi^s former husbuid* 
 Her remarkable diligence drew the eyes of the reapers; and 
 Booz, from the favourable account he had received from hia 
 overseer, of Ruth's dutiful behaviour to her mother, and of 
 
142 HISTORY OF THE [age iv. 
 
 her diligence at work, ordered every kindness and civility to 
 be shown her. He bade his reapers scatter the corn on pur- 
 pose, and leave Ruth a sufficient quantity to requite her am- 
 ply for the pains she took ; if she should be willing to reap^ 
 he told them not to hinder her, and insisted upon her eating 
 and drinking with his servants. 
 
 This goodness of Booz to Ruth has been considered, by 
 the holy fathers, as an emblem of that which Jesus Christ 
 has since shown to his Church. Booz did not disdain to take 
 notice of a poor stranger ; neither the present meanness of 
 her appearance, nor the past errors of her religious senti- 
 ments, excluded her from the acts of his humanity. Ruth's 
 steady attachment to Noemi is an example of that unshaken 
 fidelity, which every Christian owes to Jesus Christ and his 
 Church. He that loves his father, mother, or his kindred, 
 more than me, says our blessed Saviour, is not worthy of 
 me : whoever will come after me, let him deny himself, 
 take up his cross, and so follow me. If, in following Jesus 
 Christ, worldly advantages must be sometimes given up, and 
 hardships undergone, an upright mind and a peaceful con- 
 science will confer an inward satisfaction, which, without 
 virtue, no riches can purchase, and no power bestow. Noe- 
 mi's poverty was to Ruth of more advantage than all the 
 wealth of Moab ; and they, who, by a firm and generous 
 attachment, stand steady to the principles of duty, will also 
 receive their reward in the end. They may suffer ; they 
 may be oppressed for a time ; the hour of their delivery 
 hastens on, an eternity of joys is already prepared to console 
 their pains, and to crown their patience. 
 
 A. M. 2708.] Booz espouses Ruth. Ruth 3. [A. C. 1292. 
 
 Noemi, being encouraged by these first favours that Booz 
 had shown to her daughter-in-law, began to think of procur- 
 ing her something more, and of providing her with a settle- 
 ment for life. She told her, that Booz was her near kins- 
 man, and, according to the Mosaic law, ought to be her hus- 
 band. Wash thyself, therefore, said she, and anoint thee, and 
 put on thy best garments, and go down to the place where 
 he is winnowing his barley : but let the man not see thee, 
 till he shall have done eating and drinking. Mark the place, 
 when he retires to sleep ; go in, lay thyself down at his feet, 
 and he will tell thee what thou hast to do. In obedience to 
 Noemi's commands, Ruth punctually performed what she 
 
AGE IV.] HOLY BIBLE. 143 
 
 otherwise never durst have thought of. Booz woke in the 
 night, and, being surprised to find a woman lying at his feet, 
 asked who she was, and what she meant ? Ruth gave him a 
 direct answer, expressing her name and her pretensions to 
 him. Booz immediately acknowledged the affinity there was 
 between them, and commended her conduct in the step she 
 had taken ; he praised her for her prudence in not following 
 the young men, either rich or poor, and promised to marry 
 her, if the man, who was nearer a-kin than he, should refuse 
 her. Sleep till the morning, said he ; then rise, and go cau- 
 tiously away, before it ie light enough for any man to see or 
 know that thou camest hither. Towards the dawn of day 
 Booz arose, and gave her six measures of barley to carry to 
 her mother-in-law, then went and seated himself near the town 
 gate, where public justice was administered, according to the 
 custom of those days. There seeing his Idnsman pass by, he 
 called him by his name, and explained to him Ruth's affair, in 
 the presence of ten respectable witnesses. He told hira 
 that Noemi, the widow of their deceased brother Elimelech, 
 had a share in a certain field, which she was willing to sell, 
 and that it was his right, in the first place, either to take or 
 refuse the purchase. The man said he would take it ; then, 
 replied Booz, you must take also the widow, and raise up the 
 name of thy kinsman in his inheritance. The man made an- 
 swer, that he would rather choose to forego his right, and 
 yield up his privilege to Booz. Booz accepted the offer, and, 
 the deed of cession being immediately made, according to 
 the established form, he publicly espoused Ruth, and receiv- 
 ed the good wishes of all present upon the occasion. They 
 wished him every blessing that can attend a happy marriage ; 
 they prayed that this young woman might prove as great a 
 happiness to his family, as Rachel and Lia had been to that 
 of Jacob ; that she might be an example of virtue in Ephrata, 
 and have a famous name in Bethlehem. 
 
 The issue of this marriage was a son called Obed, the fa- 
 ther of Isai, and grandfather of David. Noemi was looked 
 upon as one of the most fortunate of her sex, and as com- 
 pletely blessed in her daughter-in-law, as she could have been 
 in a numerous offspring of her own. Fond to excess of the 
 little Obed, she united the diligence of a nurse with the ten- 
 der aifections of a mother. 
 
 In this extraordinary history of Ruth, says saint Ambrose, 
 we see the qualifications that God chiefly roganls in the 
 choice he makos of liis friends ; he is not determined by the 
 
144 HISTORY OF THE [age iv. 
 
 nobility of their birth, nor even by the sanctity of their an- 
 cestors ; he considers their personal virtues, and views the 
 disposition of their own hearts. A daughter of the Moabites, 
 born of idolatrous parents, was, in reward of her piety, raised 
 to the greatest honour, which was then upon earth — the ho- 
 nour of being ranked in the genealogy of the Messias, and 
 becoming one of the progenitors of Jesus Christ, according to 
 the flesh. Her example, says the same saint, is a lesson for 
 us not to rely upon the bare show and nominal profession of 
 a Christian, as if nothing more were exacted of us. Such 
 once was the infatuation of the Jews, who solely trusted to 
 their carnal sacrifices, and vainly gloried in the name of Abra- 
 ham, as if that alone had been sufficient for their justification. 
 Without faith, working by charity, in the performance of our 
 Christian duties, we can never please God, nor become wor- 
 thy of the chaste nuptials of Jesus Christ in his glory. 
 
 A. M. 2848.] Samuel under the Care of Hell [A.C.I 152. 
 1 Kings 1. 
 
 Samuel, a renowned and holy prophet, was from his in- 
 fancy trained up to virtue. Anna, his mother, had for many 
 years been married to Elcana, without having any children 
 Overwhelmed with the excess of sorrow, she wept and prayed 
 to God for comfort in her affliction ; she joined fasting to her 
 prayers, and bound herself by vow, if she should obtain a 
 son, to consecrate him, all the days of his life, to the divine 
 service. Samuel was the fruit of his mother's piety, and the 
 recompense of her faith. In a son like him, says saint Chry- 
 sostom, Anna became more happy than if she had been mo- 
 ther of the greatest prince upon earth. She received him as 
 a present from the hand of God, and, in compliance with her 
 vow, hastened to give him back by a solemn act of religion. 
 As soon as she had weaned him, she carried him to the ta- 
 bernacle, put him into the hands of Heli the high-priest, and 
 consecrated him irrevocably, as she had promised, to the ser- 
 vice of her Creator. Gratitude and piety alone guided the 
 tender feelings of her love ; she parted with her child at a 
 time when the charms and smiles of innocence made him the 
 more dear. She knew what was good for her son, and what 
 acceptable to God. Her sacrifice, in some sort, seems to re- 
 semble that of Abraham. She offered to God her darling, 
 her only son ; she offered him for life, and stripped herself 
 of all future claim over him. The mother's piety was repaid 
 
AGE IV.] HOLY BIBLE. 146 
 
 by the virtues of her son. The little Samuel ministered to 
 the Lord under Heli's direction by day, and at night slept 
 within the tabernacle near the ark of God ; and there it was 
 that God favoured him with a special revelation, the prepara- 
 tory mark of his future greatness. During the silence of the 
 night, he heard a voice calling him by his name. Unskilled as 
 yet in the language of the Lord, the holy youth thought it 
 had been Heli's voice, hastily rose, and asked him what he 
 wanted. Heli told him he had not called, bade him go and 
 compose himself to sleep. Samuel had scarce laid himself 
 down, when the same voice called him up again : he ran to 
 the high-priest, who ordered him to return and sleep. Sa- 
 muel was called a third time, and Heli then knew it to be 
 the Lord who had called the youth. Go, sleep, said he to 
 him; and, if thou hear the voice again, thou shalt answer, 
 Speak, Lord, for thy servant heareth. Samuel retired to 
 take his rest, and, upon hearing himself called by name for the 
 fourth time, answered in the words that Heli had commanded 
 him. The Lord then informed Samuel of the heavy judg- 
 ments which were soon to fall upon the high-priest and his 
 family, in punishment of sins that were too enormous to be 
 expiated by the sacrifices they offered. He declared, that 
 he could no longer bear the sinful negligence of a father, who, 
 knowing the disorders, and seeing the profane excesses of his 
 two sons, had contented himself with a gentle reprimand, 
 when a just zeal for the honour and sanctity of God's altar 
 required the most exemplary severity. Heli was very press- 
 ing, the next morning, to know what the Lord had said. 
 Samuel showed a great unwillingness to speak, and nothing 
 but Heli's importunity could have prevailed upon him to im- 
 part the melancholy secret. Heli humbly submitted to the 
 divine decrees, and, with the deepest regret for his past mis- 
 conduct, became sensible, that, to fulfil the duties of a father, 
 it was not enough to be singly good ; that he, moreover, ought 
 to have endeavoured to instil goodness into his children ; he 
 acknowledged his neglect, and resigned himself to the pu- 
 nishment thereof. 
 
 Heli, says saint Gregory, has many imitators, both in the 
 Church and private families. Pastors silently behold the dis- 
 orders of their flocks, which they ought to correct, and pa- 
 rents, cither from indolence or false fondness, sutler those 
 passions to grow up in their children, which ought to have 
 been checked at their first appearance. Such a neglect tends 
 13 T 
 
146 HISTORY OF THE [age iv. 
 
 to the ruin of their souls, and draws down God's displeasure 
 both upon themselves and their children. 
 
 A. M. 2888.] HeWs Punishment. 1 Kings 4. [A. C. 1112. 
 
 The sins of the Hebrew nation were sw^elled to a great 
 height, and the Philistines were the people whom God had 
 chosen to be their scourge. Equally destitute of divine fa- 
 vours as of public virtues, the Israelites were torn to pieces 
 by a calamitous war, their armies put to flight, and their 
 country plundered. In times of public calamity they had 
 often humbled themselves under the hand of God, and, by re- 
 pentance, recovered his former friendship. But now they 
 only thought of carrying the ark into the camp, as if they 
 meant to force almighty God to their assistance, or to let the 
 most secret emblem of their religion become a prey to their 
 enemies. Almighty God, whose sanctity is not to be sported 
 with, and whose justice is not to be controlled by the sham 
 of religion, saw the ark advance, but was not, on that account, 
 the more propitiously inclined towards his people. The two 
 sons of Heli, Ophni and Phinees, attended the procession to 
 their ruin ; for such attendants were more likely to hasten, 
 than the ark was to stop, the stroke, that God had prepared 
 for the punishment of sinners. When they reached the 
 camp, the army gave a universal shout of joy, and new courage 
 seemed to animate the drooping Israelites. The Philistines, 
 on the other hand, grew dejected, and dreaded the mighty 
 arm of the high God of Israel. But, when their first alarms 
 had subsided, they began to encourage one another, resumed 
 their former vigour, and rushed out to battle with such im- 
 petuosity, that they bore down all before them. Ophni and 
 Phinees were killed, with thirty thousand of the common 
 men ; the rest saved themselves by a shameful flight, and 
 left the ark in the hands of the Philistines. HeK, in the 
 mean time, whose sightless and decrepit age rendered him a 
 moving object of compassion, had seated himself before the 
 door of his house, facing the high- way, and was waiting with 
 impatience to hear the event : his fears foreboded no good ; 
 his troubled heart beat with anxiety for the ark of God. A 
 Benjamite, who had escaped from the field of battle, passed 
 by, and told him that the Israelites were routed with great 
 slaughter; that his two sons, Ophni and Phinees, were 
 amongst the slain, and the ark taken by the enemy. At the 
 
AGE IV.] HOLY BIBLE. 147 
 
 mention of the ark, the poor old man fell backwards from his 
 seat, broke his neck, and died upon the spot. 
 
 From such visible strokes of divine justice, it appears, how 
 severely God punishes an abuse of holy things, and how 
 grievously he is provoked at the sins of those, who, by a 
 purity of manners, conformable to the sanctity of their cha- 
 racter, ought to stay the arm that is Ufted up to chastise the 
 sins of others. By the capture of the ark, we see that it ls 
 not merely in the name, or in the holiness of a thing, that we 
 are to trust for the divine protection ; we must, by the inte- 
 grity of our lives, make ourselves worthy of those graces, 
 which he has annexed to a right use of his holy institutions. 
 God takes under his special protection none but those, who 
 deserve it by their virtues, and honour him by their actions. 
 
 A.M. 2888.] Idolo/Dagon. 1 Kings 5. [A. C. 1112. 
 
 Although the ark of God seemed to be fallen into a state 
 of disgrace, and stripped of those honours which had hitherto 
 surrounded it, yet never did its glory appear with greater 
 lustre, than while it remained amongst the Philistines. It 
 was carried from the field of battle into the town of Azotus, 
 and placed in the temple of Dagon. This is an emblem of 
 every sacrilegious attempt that is made to set up the wor- 
 ship of God and the worship of devils in the same heart. 
 But God admits of no rival in his service ; being but one, 
 the supreme and sovereign Lord of all things, he will not 
 give his glory to another. Dagon was not permitted to stand 
 before the ark. Thrown by divine power down to the 
 ground, it lay flat upon its face, and, in that disgraceful pos- 
 ture, was found by the Azotians, when they entered the tem- 
 ple next morning. With great concern, they lifted up the 
 helpless log, and put it back to the place from whence it had 
 fallen. Dagon was as little able to preserve his station a 
 serond time, as he had been the first. He was found the 
 next day not only flat upon the floor, but also clipped of his 
 hands and head, which were broken otf, and lay at some dis- 
 tance from the trunk. The arm of God then extended itself 
 from the idol to the idolaters themselves. The inhahitants 
 of Azotus were suddenly struck with a painful sore, which 
 hiiidorcd them from sitting; down, while swarms of mice over- 
 ran and destroyed the C4)untry. The miserable Azotians 
 saw there was something more than natural in these chas- 
 tisements, and \hM the insult oflered to the ark was undoubt- 
 
148 HISTORY OF THE [age iv. 
 
 edly the cause. Being no longer able to bear the avenging 
 hand of God, which lay so heavy on them, they took the 
 resolution of sending away the ark into some other town 
 within their territories. They removed it from one town to 
 another ; but, wherever they went, they carried with it the 
 scourge of God upon the inhabitants. The whole country 
 was in the deepest consternation ; a general fear prevailed, 
 that the ark would be the destruction of them all, if it re- 
 mained much longer amongst them. They consulted their 
 soothsayers and wise men upon the subject, and, by their 
 advice, agreed to send it back to the Israelites, and to ac- 
 company it with presents, as an atonement for the sin they 
 had committed against the God of Israel. Therefore, accord- 
 ing to the number of their provinces, they ordered five gold- 
 en figures of one sort, and dve of another, representing the 
 two sorts of plagues they had been scourged with, to be pre- 
 pared, and placed in a casket, by the side of the ark, as soon 
 as the carriage was ready to convey it away. 
 
 Thus were the proud Philistines humbled : thus, by a 
 standing monument of their own weakness, they acknowledg- 
 ed the power of the God, who stands in need of no human 
 assistance to triumph over his most obstinate enemies. The 
 jpy they felt at seeing themselves masters of the ark was 
 quickly changed into mourning, and the evils that succeeded 
 filled them with the apprehension of a scourge still more 
 dreadful. Such is the troubled state of every guilty con- 
 science. The joy of iniquity is but short ; the pleasure of 
 sin is either extinguished by succeeding pain, or imbittered 
 by remorse. If the sinner remains insensible of the tempo- 
 ral punishments, by which God admonishes him of his duty, 
 he then, with reason, may apprehend those greater punish- 
 ments, which await the impenitent in another world. 
 
 A. M. 2888.] The Ark sent hack. 1 Kings 6. [A. C. 1112. 
 
 In consequence of the resolution taken, to send back the 
 ark, the Philistines had ordered a new wain to be made for 
 the purpose, and two kine, that had lately calved, to be ready 
 to draw it. The ark was laid upon the carriage, and the lit- 
 tle casket, containing the ten golden figures mentioned above, 
 stood by the side of it : the kine were yoked to, and left 
 to take their way. The Philistines had carefully shut up the 
 calves, and agreed, that the motion of their dams should de- 
 termine, what judgment they had to form o/ the calamities 
 
AGE IV.] HOLY BIBLE. 149 
 
 they had felt since the ark had been amongst them. If, con- 
 trary to their natural instinct, the kine should go straight on 
 towards the Hebrew territories, they then should conclude, 
 that the scourge had been from God ; but if not, they, in that 
 case, should take it as a sign that nothing had happened but 
 by mere chance. God, in this instance, condescended to the 
 weakness of those idolaters, and, by his special providence, 
 directed the kine towards the confines of Israel. They went 
 forward with one continued pace ; instinct, indeed, made them 
 low after their young, but it neither stopped nor turned them 
 out of their way. With the hke steadiness ought every 
 Christian to pursue his way to heaven, being neither drawn 
 aside by passion, nor retarded by terrene affection. The 
 Philistine chiefs, full of astonishment, followed the ark as far 
 as Bethsames, which was the first town in the Hebrew do- 
 minions, and there, for the first time, the kine stopped of their 
 own accord. The Bethsamites were filled with joy at the 
 sight of the ark, the loss of which, for seven months^ had 
 cast all Israel into the deepest mourning. But their joy was 
 soon changed into tears : they wept under the same aveng- 
 ing rod, which had so severely chastised the Philistines. A 
 prodigious crowd of people had assembled at the place : it 
 was not a zeal for God's honour, it was an eager curiosity to 
 behold and look into the ark, which had drawn them toge- 
 ther ; and, on that account, more than fifty thousand of them 
 were struck with sudden death. The dreadful stroke made 
 the survivors tremble ; they had now learned a due respect 
 for the sanctity of the ark, but were afraid of the consequen- 
 ces which its stay might cause amongst them. They inform- 
 ed the citizens of Cariathiarim, that the ark was arrived from . 
 the Philistines, and begged they would come and fetch it 
 from Bethsames. The men of Cariathiarim came according- 
 ly, and respectfully carried off the ark to Gabaa*, where it 
 was deposited in the house of Abinadab. Being in the place 
 where God was pleased it should remain, the ark was no 
 longer the cause of any such calamities, that had fallen so 
 heavily upon the Philistines and Bethsamites ; but became 
 un instrument of many blessings, that flowed in upon the 
 whole country. 
 
 Our blessed Redeemer, who was prefigured by the ark, 
 desires nothing more than to shower down his graces upon 
 mankind : the more liberal he is of his favours, the more he 
 is provoked by the ingratitude of those, who either despise or 
 abuse them. The Bethsamites seemed, in some sort, to ho- 
 13 ♦ 
 
150 HISTORY OF THE [age iv 
 
 nour the ark, by the joy they showed at its being brought 
 amongst them ; but their joy arose from a wrong motive. 
 Their own, not God's honour, was the object of their joy : 
 their pride was flattered to see themselves possessed again 
 of the ark, while the observance of the law, that was con- 
 tained within it, made no part of their concern. With the like 
 indiscretion, says saint Gregory, many Christians presump- 
 tuously approach the body of our Lord in his holy sacrament, 
 and so perish in the presence of the holy of holies. Full of 
 spiritual pride, they go to the holy table without being duly 
 prepared ; with an unworthy disposition of soul, they receive 
 the immaculate Lamb of God, and thereby incur the guilt of 
 everlasting death at the sacred source of life itself. 
 
 A. M. 2888.] Defeat of the Philistines, [A. C. 1112. 
 1 Kings 7. 
 
 After the ark was recovered out of the hands of the Phi- 
 listines, the state of affairs in Israel began to wear a more 
 pleasing aspect. The Israelites had been humbled into a 
 sense of their duty ; God relented in his wrath ; Samuel, a 
 faithful priest and prophet, was appointed to judge and govern 
 the nation ; and no pledge more expressive of his friendship 
 did God ever give to his people, than by giving them so able 
 and so sage a leader. Actuated with a true zeal for God's 
 honour and the nation's good, Samuel began by exhorting 
 the people to a real conversion of their hearts from vice. He 
 represented to them the infidelity of their past conduct, the 
 enormity of their idolatries, and the necessity of doing pe- 
 nance : he promised them, on the part of God, not only par- 
 don of their sins, but also victory over their enemies, if they 
 would destroy their idols, and adore the only true and su- 
 preme Lord of heaven and earth. The people heard him 
 with attention, they were moved, they promised to do better; 
 they, in effect, began by demolishing the idols of Baal and 
 Astaroth. Upon these marks of repentance, Samuel appoint- 
 ed them to meet him at Masphat, a town in the tribe of Juda, 
 where he would pray for them. They obeyed his summons 
 on the day he mentioned, which was a day of fasting and hu- 
 miliation ; they appeared in the garb of true penitents, they 
 confessed their crimes, they bowed themselves down in prayer 
 before God, they implored forgiveness, and conjured the 
 Lord to accept the holocaust, which Samuel, his faithful pro- 
 phet, was going to offer for them. In the midst of these re- 
 
AGE IV.] HOLY BIBLE. 151 
 
 ligious exercises, they were suddenly informed, that the Philis- 
 tine army was in full march against them. The very name of 
 an enemy, from whom they had received so many defeats, 
 alarmed and terrified them ; they earnestly entreated Samuel 
 to redouble his prayers, on which their safety depended. 
 The Philistines, in effect, having been informed that the Is- 
 raelites were assembled at Masphat, thought it a fair oppor- 
 tunity to cut off the whole nation at a stroke : accustomed to 
 success, which they had vainly attributed to themselves, they 
 marched on as to a certain victory, httle thinking, that the 
 God, on w^hom all things depend, was now reconciled with 
 his people. Samuel was offering the sacrifice ; the Philistines 
 came up, and began the attack. At that moment, loud claps 
 of thunder rolled from the seat of God, which spread such a 
 terror through the Philistine army, that they immediately 
 turned their backs, and fled off in the utmost confusion. The 
 Israelites vigorously pursued, and gained a complete victory. 
 Fortune, from that day, declared in favour of the Israelites ; 
 they recovered all the towns they had lost, and, as long as 
 Samuel was at their head, neither the Philistines nor any 
 other enemy durst molest them in the field. Peace was re- 
 stored, public virtues flourished, and Samuel, for twenty 
 years, governed the Hebrew nation with prudence and the 
 affections of a father. But as he advanced in years, the glory 
 of this pleasing prospect gradually declined. Infirmity of age 
 had made him unequal to the weighty charge ; he communi- 
 cated a share of his authority to his sons, but the sons had no 
 share of their father's virtues. Avarice and self-interest pre- 
 sided at the councils of these young men, and directed their 
 decisions in the administration of justice. This conduct of 
 Samuel's sons gave the Israelites too plausible a pretext for 
 proposing a change in their form of government. They wish- 
 ed to see themselves governed by a king, like other nations. 
 The name and pageantry of a king pleased and flattered 
 them ; they petitioned Samuel to give them a king. Samuel, 
 who fancied that this extraordinary petition arose from some 
 personal dislike they had conceived against him, made his 
 complaint to God. It is not with thee, replied almighty God, 
 it is with me, that they are dissatisfied ; not thee, but me, 
 they have rejected ; they choose not that I should reign any 
 longer over them. Explain to them the rights and great 
 power of the king they ask for, and, if they still insist ujwn it, 
 grant them their request. The holy prophet made his report 
 
152 HISTORY OF THE [age iv. 
 
 to the people, and they chose to have a king over them like 
 other nations. 
 
 We wonder, say the holy fathers, how the Israelites could 
 prefer the government of man to that of God ; and yet we 
 express no concern at the conduct of Christians, who choose 
 the prince of darkness for their king and leader, in preference 
 to Jesus Christ. Though they are his members, and he their 
 head, with the Jews they cry. We will not have him to 
 reign over us ; while to the infernal tyrant they say, if not in 
 words, at least in effect : Thou art our king, and we thy 
 subjects : we no longer make a part of the fellowship of 
 Christ : we neither respect his counsels, nor obey his com- 
 mands : our own will is the law we follow : we admit of no 
 restraint, but such as we choose to submit to. Such is the 
 language expressed in the lawless conduct of many Christians 
 now-a-days. 
 
 A. M. 2909.] Saul anointed King, 1 Kings 8. [x\. C. 1091. 
 
 Almighty God, having consented to the request that his 
 people had made, of being governed by a king, made choice 
 of Saul in the following manner : Cis, of the tribe of Benja- 
 min, having lost his asses, sent his son Saul to look for them. 
 Saul wandered for some time about the country, from place to 
 place, without receiving any intelligence. Despairing of suc- 
 cess, and being anxious lest his father might grow uneasy at 
 his stay, he thought of returning home, when his servant ad- 
 vised him to go to Samuel, the man of God, who had the gift 
 of seeing and resolving the doubts of those who went to con- 
 sult him. The holy prophet, by divine revelation, had learn- 
 ed, that Saul was the man destined by almighty God to be 
 the first king of Israel ; he therefore received him into his 
 house with greater respect than is usually paid to a common 
 stranger ; he entertained him very hospitably, and kept him 
 all night. In the morning he accompanied him part of the 
 way home, and, that he might be under no restraint in com- 
 municating to him the secret designs of God, he desired the 
 servant might be sent on before them. Samuel then took 
 out a small vial of oil, and, pouring it upon the head of Saul, 
 anointed and saluted him king ; and, to convince him that he 
 acted by the authority and direction of almighty God, who 
 had chosen him to be the prince of Israel, he mentioned some 
 
 Particular occurrence that he should meet with in his way 
 ome. When thou shalt come near to Rachel's tomb, said 
 
AGE IV.] HOLY BIBLE. 153 
 
 he, thou shalt meet two men, who will inform thee, that the 
 asses are found, and that thy father is only anxious about 
 thee, A little further on, thou shalt see a troop of prophets 
 coming down from the hill, with instruments of music before 
 them : the spirit of the Lord shall seize thee at the same time ; 
 thou shalt prophesy with them, and be changed into another 
 man. Every circumstance happened as Samuel had foretold. 
 Saul might be now looked upon as the most fortunate of men ; 
 he had been in quest of his father's asses, and had found a 
 crown. Samuel convened the tribes at Masphat, and informed 
 them, that, since they had rejected God, and, instead of him, 
 had chosen to have a king for their protector, they must pro- 
 ceed by lots, to know who the person was. The lot first fell 
 upon the tribe of Benjamin, then upon the family of Metri, and, 
 lastly, upon the very person of Saul. Thus the event con- 
 firmed what had already passed in private, and indisputably 
 proves, that God presides over and directs the lot of all men. 
 The name of Saul was immediately echoed through the tribes ; 
 Saul was called upon to make his appearance, but Saul was 
 not to be found : he had absented himself from the assembly, 
 and lay concealed at home. Messengers were sent to fetch 
 him : as soon as he arrived, Samuel presented him to the 
 people, and desired they would observe the majestic figure 
 of the man, whom God had chosen for their king. For Saul 
 was a graceful personage, tall in stature, and of a comely 
 mien : his very appearance commanded respect, and all the 
 people cried out, God save the king ! The satisfaction seemed 
 general ; some few there were, and they were the sons of 
 Belial, who expressed their disapprobation. Saul took no 
 notice of their disloyalty at the time ; for Saul then was hum- 
 ble, and seemed far from being elated by his good fortune. 
 Happy had he been, if he always had behaved with the same 
 moderation. His subsequent conduct made it soon appear, 
 how hard it is to unite humility and dignity together, and how 
 uncommon to see a dignified person truly humble. 
 
 The holy fathers j)oint out the election of Saul as a subject 
 of serious consideration for those who are raised to the high- 
 est stations and dignities in life. Whatever their preferment 
 may be, either in Church or state, they never must forget 
 the character of their Christian profession : no elevation of 
 rank and title can exempt them from the duties of humility. 
 They profess themselves the followers of a crucified God : to 
 be exalted with Christ, they must not be ashamed to bear their 
 cross : but if, like Saul, they exalt thetnselves, and forget the 
 
 U 
 
154 ^ HISTORY OF THE [age iv 
 
 hand that raised them, they then may tremble, lest they be 
 also humbled, and finally reprobated, like him, in punishment 
 of iheir pride. 
 
 A. M. 2911 .] Jonathan and his Armour-bearer. [A. C. 1080. 
 1 Kings 14. 
 
 Saul, soon after he began his reign, was engaged in a war 
 against the Philistines, who had renewed their attacks with 
 greater violence than ever. The two armies lay encamped 
 within sight of each other ; frequent skirmishes passed be- 
 twixt them, but no decisive stroke was given on either side. 
 Jonathan, the king's son, a youth full of vigour, and of great 
 personal courage, grew tired of these slow proceedings. He 
 knew, that it was as easy for the Almighty to overthrow a 
 whole army by the hand of one man, as by the arms of thou- 
 sands. Full of this confidence in God, and pushed on by the 
 activity of his own genius, he stole out of the camp, with no 
 other attendant than his armour-bearer, and, climbing, over 
 rocks that seemed almost inaccessible, threw himself within 
 the enemy's lines. He attacked and slew the first that came 
 to oppose him ; his armour-bearer seconded his efforts, and 
 they both performed such prodigies of valour, that they spread 
 terror and confusion through the whole camp of the Philis- 
 tines. The Israelites observing that, and Saul conjecturing, 
 from the absence of his son, what the matter was, put his 
 troops in motion. Being naturally impetuous in his actions, 
 and eager in his pursuits, he bound himself and his whole ar- 
 my, by an oath, not to eat of the least thing before evening, 
 till he had been revenged of his enemies. He rushed for- 
 ward to pursue the victory which Jonathan had begun : the 
 Philistines, in great confusion, turned their arms against one 
 another, took to their heels, and endeavoured to save them- 
 selves through a forest. The victorious Israelites pursued 
 them with great slaughter, and, though the trees on every 
 side were dropping with honey, yet so sacred was the re- 
 spect which the men had for their oath, that not one of so 
 numerous a host durst take so much as a single drop. Only 
 Jonathan, who had heard nothing of his father's oath, being 
 spent with fatigue, dipped the end of his rod into a honey- 
 comb, and catched a slight refreshment, as he passed along. 
 Towards evening, the army was ordered to halt, that they 
 might breathe awhile, and renew their vigour to pursue the 
 enemy at night. Saul, curious to know the success of this 
 
ARE IV.] HOLY BIBLE. 155 
 
 expedition, consulted God, but received no answer. This 
 silence on the part of God he immediately attributed to some 
 cue of his men, who, in violation of his oath, had eaten be- 
 fore the time ; and hastily swore, that he should die for it, 
 though it were Jonathan himself. The lots were ordered to 
 be cast, and the offence fell upon Jonathan. Saul asked him 
 what he had done. I have tasted but a little honey, replied 
 Jonathan, with the end of my rod, and, for so small a thing, 
 must I lose my life ? Saul had sworn it, and insisted upon his 
 execution. But Jonathan was the people's favourite : charm- 
 ed with his gallant behaviour that day, and resolved to stand 
 by him at all events, they rescued him out of his father's 
 hands, and preserved his life. 
 
 Upon the danger to which Jonathan was exposed for hav- 
 ing taken a little honey, the holy fathers remark, how dan- 
 gerous a thing it is to pursue the deceitful sweets of worldly 
 pleasures. Sin, to the sensual man, seems oftentimes as 
 sweet as honey, or the honey-comb. It pleases for a time, 
 says saint Ambrose, but there lurks a sting behind, and its 
 wound is deadly : for a moment's pleasure, Jonathan infalli- 
 bly would have suffered death, if the glorious success of his 
 past actions had not recommended him to the people's favour, 
 and reversed the sentence which his father had pronounced 
 against his life. 
 
 A. M. 2930.] Reprobation of Saul 1 Kings 15. [A. C. 1070. 
 
 Saul, having checked the insolence of the Philistines, 
 turned his victorious arms against the Moabites, the Amon- 
 ites, the kings of Edom and Soba. The success of his war- 
 like enterprises made him respected both at home and abroad, 
 and he ruled with an absolute authority over his subjects of 
 Israel. Having quieted his enemies about him, he was or- 
 dered, by almighty God, to extend his conquests, and pour 
 his vengeance upon the Amalecites. The Amalecites were 
 an idolatrous, perfidious nation, the sworn enemies of the 
 1 lebrew people, whom they had attacked, and attempted to 
 destroy upon their march out of Egypt. Samuel, therefore, 
 in the name of God, commanded Saul to destroy their whole 
 race, without reserving so much as the least thing that he- 
 longed to them. In obedience to this order, Saul put him- 
 self at the head of two hundred thousand men, and marched 
 against that devoted people. But so far was he from com- 
 plying with the letter or the spirit of tlic ordi r, that he un- 
 
166 HISTORY OF THE [age iv. 
 
 dertook to interpret it as he pleased. He defeated their 
 forces, slew the common people, but spared their king, Agag : 
 he reserved, moreover, the fattest of the flocks, took to him- 
 self the most precious of the spoils, and destroyed only the 
 refuse. Provoked at so glaring a prevarication, the Lord 
 commanded Samuel to go and declare to Saul, that he was 
 sorry for having made him king. Saul, little solicitous about 
 the glory due to God, had already erected to himself a trium- 
 phal arch on Mount Carmel, to celebrate the victory which he 
 had tarnished by his disobedience. Being told that Samuel 
 was coming to the camp, he advanced to meet him, and, with 
 the boldest assurance, began to tell him how gloriously he 
 had defeated the Amalecites, and how faithfully he had exe- 
 cuted the orders of the Lord. What means, then, the voice I 
 hear of flocks and herds ? replied the prophet. They are 
 what the people have reserved for sacrifice, answered SauL 
 What ! will the Lord, said Samuel, in the ardour of his zeal, 
 will the Lord accept of sacrifice made in direct opposition to 
 his commands ? Better is obedience than victims : the fat 
 of rams he will not regard, whilst his word is disobeyed. To 
 rebel is, in his sight, like the sin of enchantment, and to dis- 
 obey, like the crime of idolatry. The prophet represented 
 to the unhappy king the great goodness God had shown him ; 
 how he had drawn him out of obscurity, and placed him upon 
 a throne ; how he had chosen him preferably to every other 
 man, and raised him to honours which he never could have 
 merited. Forasmuch, therefore, as thou hast preferred thy 
 private interest to his glory, continued Samuel, and hast re- 
 jected the word of the Lord, the Lord, in his turn, hath reject- 
 ed thee ; he hath rent the kingdom of Israel from thee, and 
 transferred it to thy neighbour better than thou. Saul was 
 touched with remorse, and cried out, I have sinned. If his 
 heart had accorded with his lips, or had his words been the 
 faithful sign of an unfeigned sorrow, they might have soften- 
 ed the rigour of the sentence : in the mouth of an impenitent 
 prince, those words were no more than an insignificant sound. 
 Saul, more eager to receive the honours of men than the par- 
 don of his God, desired the prophet to honour him before the 
 ancients of the people, and accompany him back to the place, 
 that he might adore the Lord his God. Samuel said, he 
 would not return with him, since he had wickedly rebelled 
 against the Lord : he turned himself to go away, when Saul 
 hastily caught hold of his cloak to stop him, and begged he 
 would not depart in that abrupt manner. Samuel, therefore, 
 
AGE iv.J HOLY BIBLE. 157 
 
 consented to follow him to the place of adoration, ordered 
 Agag to be brought forth, and hewed him into pieces before 
 the Lord. This done, he departed into Ramatha, sorely la- 
 menting the unhappy Saul, whom, from that time, he visited 
 no more unto the day of his death. 
 
 Saul, before this, had incurred God's displeasure by a simi- 
 lar act of disobedience, when, being eager of battle, and see- 
 ing the enemy approach, he hastily, and contrary to order, 
 presumed to set fire to the sacrifice which Samuel was going 
 to offer. The holocaust was still smoking, when the prophet 
 came to the camp. The king advanced to make him his ex- 
 cuses, and said, necessity had compelled him to act as he had 
 done. Samuel reprehended him for his foolish presumption, 
 and condemned the rashness of an action which forfeited him 
 his crown, and prevented it from descending to his children. 
 So true it is, that no action, however plausible it may out- 
 wardly appear, can ever please, or deserve a reward, in the 
 divine sight, as long as it is done either upon a bad motive, 
 or contrary to the order that God has established. 
 
 A. M.2934.] Election of David, 1 Kings 16. [A. C. 1066. 
 
 Saul, having forfeited his crown, as we have seen, by his 
 disobedience, another king, by divine appointment, was soon 
 after anointed his successor. Samuel was the person whom 
 God employed to perform the ceremony. Samuel, by reve- 
 lation, knew that Bethlehem was the place, and that Isai's 
 was the family, which was to furnish a king for Israel. 
 Thither he was to go, and consecrate the man whom God 
 should show him. But, as an undertaking of that nature 
 seemed likely to give umbrage to the present king, and to 
 provoke his resentment, the prophet was inspired to take 
 such secret measures, as might prevent every dangerous con- 
 sequence. He pretended an obligation of offerinc sacrifices 
 at Bethlehem, unsuspected took his victim, and set out. 
 Being come to the place, he invited Isai to bring his sons, 
 and partake with him in the sacrifice. Isai was the son of 
 Obed, and had eight sons ; he took the seven oldest with 
 him, to wait upon the prophet. Samuel fixed his eyes u|>on 
 each of them as they came, and took particular notice of the 
 eldest, who, for his majestic figure, seemed worthy of a 
 crown. But it is not the outside of man, it is the heart, that 
 God is chiefly attentive to. The seven sons of Isai, there- 
 fore, passed before Samuel, without anv htax only intimation 
 14 
 
158 HISTORY OF THE [ageiv. 
 
 being given in favour of any one of them. The prophet then 
 asked Isai, if he had no other son. Isai said he had, but that 
 he was young, and at that time employed in taking care of 
 his sheep. Samuel desired to see him. David — for so he 
 was called — was immediately sent for and introduced. Sa- 
 muel, at first sight, knew him to be the chosen prince, rose 
 up, and poured the holy unction upon his head. From that 
 moment the spirit of God departed from Saul, and rested 
 upon David. David was in the flower of his youth, of a fair 
 and comely countenance, meek and gentle in his disposition, 
 and a good musician. Saul, being unhappily abandoned by 
 almighty God, whom he had first abandoned by his disobe- 
 dience, was possessed by an evil spirit, which vexed him in 
 a cruel manner, and, at certain intervals, worked him up into 
 a perfect frenzy. This misfortune, which was the punish- 
 ment of his past ingratitude, and the presage of his future 
 downfall, proved the beginning of his rival's greatness. Plis 
 frantic fits at times rose to such a violence, that they became 
 intolerable. His officers, out of compassion, advised him to 
 look out for some skilful musician, who, by the strains of me- 
 lody, might quell his rage of passion, and soothe his soul to 
 peace. David, for his talents in music, as well as for the 
 qualifications of his person, was preferred before all others ; 
 and so admirably well did he know how to make use of the 
 talents he was master of, that he worked himself into great 
 favour, and became the king's armour-bearer. Whenever 
 Saul was agitated by the evil spirit, David played upon the 
 harp. With powerful and pleasing art, the musician so tem- 
 pered the sweet variety of his harmonious strains, that he 
 commanded the affections of the soul, and charmed the trans- 
 ports of passion into reason. 
 
 The melody of David's harp, as some of the fathers re- 
 mark, represents that sweet and engaging demeanour, which 
 should distinguish the peaceful ministers of the gospel. 
 Pleasing and assuasive as the strains of harmony ought to be 
 their discourse, whether they strive to allay the rage, or dis- 
 pel the fears, of a troubled mind. David himself, as saint 
 Gregory observes, stood afterwards in need of the mild re- 
 proofs of Nathan, to be freed from the sin that enslaved him. 
 The advantage which he reaped from that prophet's wise re- 
 monstrances, was real and lasting. The comfort which he 
 himself administered to Saul, by the melodious sounds of his 
 harp, was but short ; nor could it hinder that unhappy prince 
 from attempting to take away his life. The psalms of this 
 
AGE IV.] HOLY BIBLE. 159 
 
 inspired king have at present a more powerful influence upon 
 a soul that is well disposed to hear or read them. For, as 
 saint Austin observes, nothing can be equal to the divine 
 harmony of those sublime truths, which are contained in the 
 psalms of David ; and nothing can so powerfully contribute to 
 drive away the spirit of pride from our hearts, and awaken 
 them to the voice of heaven. 
 
 A. M. 2942.] Victory of David over Goliah. [A. C. 1058. 
 1 Kings 17. 
 
 A FRESH war was begun between the Israelites and Phi- 
 listines. The two armies lay encamped upon two neigh- 
 bouring hills, with a narrow valley between them. Saul com- 
 manded in person, but seemed not forward to engage the 
 enemy. Goliah, a Philistine of gigantic size, but of more 
 gigantic pride, advanced between the two armies, and, in the 
 most opprobrious and insulting terms, challenged the bravest 
 of the Israelites to come out, if he durst, and decide the war 
 with him by single combat. Shame and indignation stung 
 the Israelites to see themselves treated with such contemp- 
 tuous insolence : but, so enormous was the giant's bulk, and 
 so tremendous was the aspect of his armour, that no one had 
 the courage to advance against him. David had left his at- 
 tendance upon Saul, and resumed the care of his father's 
 flocks: three of his brothers having engaged in the king's 
 service, he was sent by his father Isai with provisions for 
 them in the camp. He found the armies ranged in order of 
 battle, ran to inquire after his brethren, and saw the great 
 Philistine coming forth, as he did every day, to defy the arms 
 of Israel. The Israelites trembled with fear, and shrunk back 
 from the face of danger. David was grieved to hear so inso- 
 lent a defiance given to the host of the living God, and, what 
 grieved him more, to hear it given with impunity. For, 
 though Saul had promised great riches, and his daughter, 
 moreover, in marriage, to any man, wlio should slay that un- 
 circumcised Philistine, yet, of all the host, there was not one 
 bold enough to accept the challenge. David, at that time, 
 was al)out the three and twentieth yeai- of his age, and, being 
 animated with a laudable zeal for the cause of Ctod and the 
 honour of his country, oifered to enter the lists against an 
 enemy, whom every one besides seemed to be afraid of. His 
 eldest brother, hearing him talk in that strain, reprimanded 
 him for his presumption, and told him, with a sneer that he 
 
160 HISTORY OF THE [age iv 
 
 had better go home, and handle his shepherd's crook, than 
 remain an idle spectator of the war. The reproof did not 
 abash the generous youth ; it seemed to animate him the more ; 
 he publicly declared, that, with the king's permission, he 
 would engage the mighty Philistine, and, by the help of God, 
 lay him flat upon the ground. His words were reported to 
 Saul ; Saul desired to see him. Being introduced to the 
 king, David expressed the manly purpose of his heart, and 
 begged leave to go and fight against the Philistine. Saul 
 considered the great inequality between a young, unexpe- 
 rienced shepherd, and an old, gigantic warrior, and was unwill- 
 ing to expose his crown and dignity to so doubtful an issue. 
 Let no man's heart be dismayed in him, said the youth ; I 
 have exercised my hand against the savage beasts ; I have 
 pursued and struck a lion and a bear, that came to devour my 
 father's flocks ; I slew them both, and, by the divine succour, 
 I will slay, in the same manner, this uncircumcised Philistine, 
 who has been so hardy as to curse the host of the living 
 God, and, by his death, I will take away the reproach of Is- 
 rael. Saul gave his assent, saying. Go, our Lord be with 
 thee ; and forthwith invested him with his own armour, his 
 helmet, sword, and coat of mail. David never had been ac- 
 customed to such accoutrements, which, upon trial, he found 
 were more cumbersome than useful : he put them off", and 
 desired to have no other than the shepherd's weapons, which 
 he knew much better how to use, — his staff" and sling. Gohah, 
 seeing the beardless youth advance, with a sling in his hand, 
 scornfully asked him, if he was coming to beat a dog ? He 
 despised and cursed him, threatening to throw his carcass to 
 the beasts and fowls of the air. Thou comest against me, re- 
 plied David, with a sword and shield ; but I come to thee in 
 the name of the Lord of hosts. It is his battle I fight ; he 
 will deliver thee into my hands : I shall strike thee, and 
 take away thy head, that all the earth may know, there is a 
 God in Israel. Having said this, he took a stone out of his 
 shepherd's scrip, fixed it in his sling, and, with a whirl, 
 drove it full against the giant's forehead. Down fell Goliah 
 flat upon his face : David that instant ran up, and, with the- 
 Philistine's own sword, severed his head from the body, to 
 the joy of the Israelites and deep dismay of the Philistines. 
 
 This victory of David over Goliah is an admirable figure 
 of that, which Jesus Christ, by the humility of his cross, gain- 
 ed over the audacious pride of Lucifer. The holy fathers 
 look upon the tall Goliah as the very image of pride, the 
 
AGE IV.] HOLY BIBLE. 161 
 
 most formidable enemy, that the people of God have to en- 
 gage with ; it is an enemy, that remains even after they have 
 got the better of bears and lions, that is to say, of other sins 
 the most enormous. The same saints remark, that pride is 
 not to be defeated by human power, any more than Goliah 
 was by the arms of Saul. David conquered with his sling 
 and stone : by the first, we understand the cross of Christ, 
 and, by the second, the efficacy of his holy grace, on which 
 our strength and victory depend. 
 
 A. M. 2942.] Triumph of David. 1 Kings 18. [A. C. 1058. 
 
 With Goliah, fell the strength of the Philistine army. 
 They abandoned their camp at the fatal blow, and, in wild 
 disorder, began to make the best of their way home. The 
 shouting Israelites rushed across the vale in pursuit of their 
 flying enemies, and drove them, with great slaughter, as far 
 as the gates of Accaron. The joy and surprise of the victors 
 on this occasion were equally great : with surprise they be- 
 held the escape they had made from the frightful dangers, 
 that had threatened them ; and with joy they extolled the 
 courage of the man, who had so gallantly preserved their lives 
 at the risk of his own. Saul himself admired the fortitude 
 of this young warrior, and informed himself more particularly 
 of his history and family. Jonathan, his eldest son, was ta- 
 ken with the magnanimity of a youth, who, by one single 
 action, had far outdone the great achievements which he him- 
 self had performed against the same enemy. Far from being 
 envious of David's good fortune, or jealous of the praises that 
 were given him from every quarter, he honoured his deserts, 
 and invested him with his own arms and princely ornaments. 
 Such an act of generosity was not lost upon a young man, 
 who was naturally good and generous in his disposition. Jo- 
 nathan and David loved and esteemed each other, and, from 
 that time, their mutual attachment became so strong, that 
 there seemed to be but one soul and one heart between them. 
 Tlie joy for David's victory was not confined to the king's 
 court or to the army ; it spread from one extremity of the 
 kingdom to the other ; every rank, every sex and ago of the 
 people, concurred in honouring the triumph of their hero, 
 when he returned from victory ; the women ran out of the 
 cities to meet him, dancing and singing his praises in a gene- 
 ral concert of vocal and instrumental music. Such sounds of 
 acclamation, rising on every side, and re-echoed through the 
 !!• X 
 
162 HISTORY OF THE [age iv. 
 
 nation, seem to have prefigured the songs of praise and ju- 
 ]>ilation, which the different Churches throughout the world 
 were, one day, to sing in honour of Christ's triumph over sin 
 and death. Flattering as these honours were to David at 
 the time, they became the source of much future trouble, and 
 exposed him to many a danger, which must infallibly have de- 
 prived him of life, if his prudence had not been equal to his 
 courage. Very unlike his generous son, Saul grew jealous ; he 
 was piqued to see another man more honoured than himself; 
 he swelled with envy to hear it sung, that David had killed 
 his ten thousands, whilst Saul had killed but a thousand. The 
 comparison provoked his spleen, and the distinction made in 
 favour of David fired him with a desire of revenge. A 
 mortal hatred rooted itself in his heart, and prompted him to 
 destroy the person whom he had hitherto considered as one 
 of the most deserving of his subjects, and to whom he actu- 
 ally stood indebted for the preservation of his crown. 
 
 Of the various passions, which human weakness is subject 
 to, envy, says saint Chrysostom, is one of the most fatal, and 
 most common. It rages through the Church and state ; it 
 makes no distinction of persons ; it insinuates itself into the 
 breasts of all who have any pretensions to be taken notice of; 
 it is secretly nourished in the heart, and yet miserably tor- 
 ments the heart that nourishes it. The very appearance of 
 merit in another is enough to make it shoot its sting ; and the 
 more shining that merit is, the more envenomed is its malice. 
 It allows no rest to those who are infected with its poison ; 
 it seldom admits of any cure ; it lurked in the veins of 
 Saul as long as he lived. The most deserving are common- 
 ly the chief objects of its rancour. The rays of virtue, 
 that enlighten the good, are a burning torment to the en- 
 vious. 
 
 A.M. 2943.] SauVs Attempts against David. [A. C. 1057. 
 1 Kings 19. 
 
 Saul's animosity against David grew daily more and more 
 violent ; the evil spirit continued still to vex him, and David 
 soothed him with his harp. As the sweet musician was one 
 day playing, according to his usual custom, the frantic prince 
 made a sudden push at him with his lance. David, who was 
 apprized of the king's malice, and never off his guard against 
 the attempts he made upon his life, saw the motion of his 
 arm, and hap})ily avoided the stroke. Saul was convinced, 
 
AGE IV.] . HOLY BIBLE. 163 
 
 that the virtuous youth was under the divine protection, ob- 
 served how prudent he was in all his ways, and concluded 
 that every attempt to surprise him would be ineffectual : he 
 therefore dismissed him from his attendance, and gave him a 
 considerable command in the army. To men, who saw not 
 into the king's intention, David might thereby seem to have 
 gained the royal favour ; Saul intended nothing less than his 
 ruin. By a murderous design, in which David himself was 
 afterwards too successful against Urias, he resolved to expose 
 him to the swords of the Philistines. He had promised, as has 
 been mentioned, to give his daughter in marriage to the con- 
 queror of Goliah. Envy had made him unfaithful to his pro- 
 mise, and Merob, his eldest daughter, was married to another 
 man. Nor had David, indeed, ever claimed her ; for, being 
 conscious of his lowly birth, he thought himself unqualified 
 for an alliance with the king's daughter. But a mutual af- 
 fection springing up between him and Michol, Saul's second 
 daughter, he altered his mind, and wished to become the 
 king's son-in-law. Saul was no stranger to their inclinations, 
 and offered to consent to their marriage, upon condition that 
 he first killed him a hundred of the uncircumcised PhiUstines. 
 David readily accepted of the condition, as though it had been 
 meant to do him honour, led out his little troop to battle, 
 attacked and defeated the Philistine army, of which he kill- 
 ed no fewer than two hundred men with his own hand. 
 Flushed with success, he hastened back to Saul, numbered 
 the trophies of his victory before him, and claimed Michol as 
 the crown of his conquest. Saul was vexed to see the youth 
 return triumphant from the field, where he hoped to have 
 seen him slain : he was witness of the wisdom, with which 
 David conducted himself in all his actions ; he perceived his 
 fame and favour with the people increasing daily ; he both 
 feared and hated him. It had been natural to suppose, that 
 his animosity might have been extinguished, or at least abat- 
 ed, when he made him his son-in-law. But tlie rancour of 
 Saul's heart was incurable ; he made no secret of his mur- 
 derous design ; he spoke to his servants and son Jonathan, to 
 second him in the bloody attempt. Sitting one day in his 
 house with his lance in his hand, he was suddenly seized by 
 the evil spirit, that haunted him, struck at David, as he was 
 playing uj)on the harp, and tried to nail him to the wall. 
 David happily escaped tlu; stroke, and fled from the king's 
 presence. Jonathan, who felt both for his father and his 
 friend, did all he could to make them reconciled : he reason- 
 
164 HISTORY OF THE [age iv. 
 
 ed and expostulated with his father upon the injustice of his 
 proceedings against an innocent man, who had done him no 
 injury ; he urged every argument, that the tenderest affec- 
 tion for a friend, and the most dutiful respect for a father, 
 could suggest ; all to no purpose. Saul, in the night time, 
 sent a guard to surround David's house, and to kill him, as 
 soon as he should make his appearance in the morning. Mi- 
 chol, who loved David as much as her father hated him, was 
 upon the watch, and defeated the cruel order, by letting him 
 secretly down from a window. To amuse the guard while 
 her husband escaped, and to make them believe that he was 
 sick, and unable to rise, she dressed up a statue, which she 
 laid upon the bed, and covered with clothes. The innocent 
 deceit had its effect : David went off unpursued, and retreat- 
 ed to Samuel's house in Ramatha. Saul, being told how 
 his scheme had failed through the contrivance of his own 
 daughter, called her to an account for what she had done, 
 and despatched his sergeants to seize on David, even in the 
 prophet's house. The sergeants found a troop of prophets 
 standing before Samuel, grew inspired at the sight, and, be- 
 ginning to prophesy like them, forgot their errand. Saul, 
 upon that, sent other messengers, who returned prophesying 
 in like manner ; and, as the same thing happened a tlnrd 
 time to others of his men, he resolved, in a transport of an- 
 ger, to go himself into Ramatha. The spirit of the Lord 
 came also upon him, as he went along, and, in spite of pre- 
 meditated malice, he continued prophesying and singing with 
 the rest all that day and night : from whence arose the pro- 
 verb, What ! is Saul amongst the prophets ! 
 
 From these facts it appears, that the potentates of the 
 earth have no other power than what they hold from God, 
 who either indulges or restrains them in the exercise of it, as 
 he pleases. He, at his nod, either raises or depresses them ; 
 he suffers them to rage no longer than is conducive to his 
 designs : he laughs at their feeble efforts, and, at his own 
 time, rescues from their hands whomsoever he decrees to 
 save. 
 
 A. M. 2944.] Jonathan and David, [A. C. 1056. 
 
 1 Kings 20. 
 
 David, perceiving the obstinacy of Saul's malice against 
 his life, began to think of leaving the country. Jonathan 
 was in the deepest concern for the safety of his friend, and, 
 
AGE IV.] HOLY BIBLE. 165 
 
 being unwilling to be severed from his company, begged he 
 would not condemn himself to a foreign banishment, before 
 he was thoroughly informed of the king's disposition. A so- 
 lemn day was near at hand, when the king was to dine in 
 public with his officers. Every one was there, excepting 
 David : David's seat stood vacant, and the king seemed 
 much displeased : Jonathan offered to make excuses, which 
 did but exasperate his father's spleen, and convinced him, 
 that from Saul no peace was to be expected. He had pro- 
 mised David to let him know how the king stood affected, 
 and agreed upon the sign, that he was to make him. David 
 was to lie concealed behind a stone, which stood up in a cer- 
 tain field, where Jonathan appeared, by appointment, with 
 his bow and arrow, under the pretext of shooting at a mark. 
 Jonathan shot his arrows near the stone, and, by the words 
 he spoke to the page, whom he sent to pick them up, signi- 
 fied to David, that he must fly, to save his life. The boy 
 brought the arrows to his master, ignorant of what was doing. 
 Jonathan gave him his arms, and bade him carry them back 
 into town. When the boy was gone, David rose from be- 
 hind the stone, and, falling flat upon the ground, thrice made 
 his obeisance to Jonathan. They met, and embraced each 
 other, they tenderly wept, and renewed their promise of 
 mutual friendship, as long as life should last. With great 
 reluctance they parted from one another; David was the 
 more afflicted, and Jonathan bade him go in peace. 
 
 David was now bereft of every necessary of life : reduced 
 to the condition of a banished man, he thought no refuge so 
 secure as amongst the ministers of God's altar : he retired to 
 the house of Achimelech, the high-priest. Achimelech ex- 
 pressed great surprise at seeing him come alone. David 
 pretended some pressing business, which required great ex- 
 pedition, and had prevented his bringing any provision with 
 him. Achimelech had no other than show-bread to offer 
 him, which none but priests were allowed to eat ftf. David's 
 distress was very urgent ; necessity, he thought, exempted 
 him from that ceremonial law ; he took of the holy bread, and 
 Jesus Christ, in his gospel, has approved his conduct. He 
 also, for his defence," took the swoi-d of Goliah, which was 
 there, and the high-priest, with a goodness which afterwards 
 cost him his life, gave him every other assistance that lay in 
 his power. One of Saul's officers happened to be there at 
 that time, and, thinking it a fair opportunity of making his 
 court to the king, gave immediate information of what he had 
 
166 HISTORY OF THE [age iv 
 
 seen. This wicked courtier was by birth an Idumean, and 
 known by the name of Doeg. Upon that information, Saul, 
 in his rage, sent for Achimelech-, whom he accused of high 
 treason, as having conspired with David against his hfe. The 
 virtuous priest, not conscious to himself of having done any 
 thing more than what charity and a due respect had prompt- 
 ed him to do for the king's son-in-law, began to plead in de- 
 fence of his own innocence, and spoke freely in commenda- 
 tion of David's honour and fidelity to his prince. Saul was 
 more irritated than appeased by the pontiff's speech, and 
 ordered him to be put to death upon the spot. Achimelech 
 stood, accompanied with eighty-five other priests, in their sa- 
 cerdotal robes. Their sacred character inspired respect into 
 the king's servants, who refused to execute their master's 
 orders, and Doeg was the only man hardy enough to imbrue 
 his hands in the blood of those venerable priests of the Lord. 
 This execution was followed by the ruin of Nobe, one of the 
 priests' cities. Abiathar, the son of Achimelech, escaped 
 from the massacre, and informed David of what the tyrant 
 had done. David was sorely grieved at the relation, and 
 humbly considered himself as the cause of that bloodshed. 
 He was no longer safe in the king's dominions ; he fled for 
 refuge amongst the enemies of his country, and threw him- 
 self into the hands of Achis, king of Geth. Geth was not a 
 place of safety for David, where his achievements were so 
 well known ; he was soon discovered to be the man, who 
 had slain their great • champion, Goliah, and had infallibly 
 been sacrificed to the resentment of the citizens, if he had 
 not, with great presence of mind, counterfeited the fool, and 
 passed himself off" for a madman. 
 
 The holy fathers consider the prudence of David in coun- 
 terfeiting the fool on this occasion, as a figure of that imagi- 
 nary folly, which the Gentiles once imputed to the cross of 
 Jesus Christ, but which, according to saint Paul, surpasses 
 the height df all created wisdom. The true followers of Je- 
 sus Christ have never been ashamed of such an imputation 
 from a self-conceited world. It is enough for them to be ac- 
 counted wise by God, whatever they may pass for in the 
 opinion of men. By experience they know, that what is by 
 worldly men often accounted folly, is, in the eyes of God, 
 the height of wisdom ; and what the wisest of the wicked 
 often adopt in practice, is little better than the depth of 
 folly. 
 
AGE IV.] HOLY BIBLE. 167 
 
 A. M. 2945.] David and Abigail 1 Kings 25. [A. C. 1055. 
 
 David's situation was become truly deplorable, and his 
 life most wretched. Always in danger of being either be- 
 trayed or assassinated, he was driven from the society of 
 men, and obliged to shelter himself in woods and mountains. 
 Being closely pursued by an implacable and active enemy, 
 he skulked from place to place, from one wilderness to ano- 
 ther, creeping into caverns and the dens of wild beasts. Yet, 
 even there, he was upon the point of being taken, and deliver- 
 ed into the hands of Saul, as it happened to him in the de- 
 sert of Ziph. At the hazard of his life, he had but just time 
 to slip down the rock, from whence he fled into the desert 
 of Maon. That was his place of refuge more than once, 
 where, being closely pursued, he had not only enemies, but 
 also hunger, to struggle with : he saw himself and his trusty 
 followers, who had joined him, to the number of about six 
 hundred, in danger of perishing for want of necessaries. 
 There lived in the neighbourhood a man, whose name was 
 Nabal, possessed of great riches and numerous flocks, but 
 rough of temper, and savage even to cruelty. To this man 
 David applied himself in his distress : he sent to him ten of 
 his followers, to beg that he would relieve the wants of a 
 distressed company, who had done him no injury. When 
 they came to Nabal's house, which was upon Mount Carmel, 
 they humbly represented their distress for want of provisions ; 
 they told him, that David, the son of Isai, was their leader, 
 and merited some return for the friendship he had shown to 
 his shepherds in the desert. Nabal rudely answered, that 
 he had no provisions for them ; that he knew nothing of them 
 or of their leader ; but that the country was over-run with 
 slaves, who wcVe trying to escape from their masters. Da- 
 vid was exasperated at so injurious an answer ; an answer, 
 which he had little expected, and much less deserved : be- 
 sides the refusal, which he thought unjust, it expressed a 
 contempt, which he resolved to punish. He ordered his 
 men to girt on their swords and follow him : he laid aside his 
 natural meekness, and meditated a stroke, which must have 
 ended in the destruction of Nabal and all his family, had it 
 not been prevented by the discreet and virtuous Abieail. 
 Abigail was the wife ol* Nabal, — a woman as amiable for ner 
 prudence, as her husband was odious for his roughness : she, 
 being informed of David's hasty approach (o repay Nabal for 
 his abuse, went out to meet him witli presents, and plenty 
 
168 HISTORY OF THE [age iv. 
 
 of provisions. As soon as they met, she accosted him in so 
 submissive and so engaging a manner, that she at once mol- 
 lified his anger, and disarmed his revenge. Nabal knew no- 
 thing of his danger, till it was passed. Abigail told him of i< 
 the next morning, and related all she had done to save him 
 The man was so affected at the account, that he fell sick, and 
 died ten days after. David made a proposal of marriage to 
 the widow, which she first modestly declined, and then con- 
 sented to. 
 
 Abigail, by the prudent remonstrance she made to David 
 in his anger, is a model of discretion, in teaching us to soothe 
 and pacify the sallies of passion both in ourselves and others: 
 and David, by the deference he paid to her advice, sets a 
 rare example of moderation to those, who have received pro- 
 vocation. To listen to advice, and to stifle resentment, is but 
 too often termed a mark of weakness and dishonour. But 
 nothing, surely, so becomes the dignity of man, as to make 
 passion give way to reason; and, to a Christian, nothing is 
 more honourable than to desist from a pursuit, which can 
 no longer be carried on consistently with charity and justice. 
 
 A. M. 2947.] David's Generosity. 1 Kings 26. [A. C. 1053. 
 
 In the midst of these troubles, that disgraced the kingdom 
 of Israel, Samuel died, in the ninetieth year of his age. He 
 was a man of unshaken virtue, faithful to God, and loyal to 
 his prince, whose faults he never flattered, and for whose 
 misfortunes he daily wept. To him are attributed the books 
 of Judges and Ruth. His death was lamented by all the 
 people of Israel. Saul, in the interim, persisted in his at- 
 tempts against David with unrelenting violence, and was 
 wasting the strength of his kingdom against a -harmless man, 
 whom he fancied to be his enemy. Being informed by his 
 spies, that he was come back into the wilderness of Ziph, he 
 marched at the head of three thousand men, and encamped 
 round the hill, where he supposed his rival to lie concealed. 
 David, by a singular exertion of courage, which could only 
 come from God, resolved to visit him in his tent. With a 
 single attendant, called Abisai, he went down, under the co- 
 vert of a dark night, into Saul's camp, and, penetrating into 
 the royal pavilion, found Saul and his ofiicers asleep. Abisai 
 whispered in his ear, that he had his enemy now lying at 
 his mercy, and that, with one stroke, he might put an end to 
 all his suff*erings. David had too much generosity to commit; 
 
AGE IV.] HOLY BIBLE. 169 
 
 so base an action, and was too well principled in the duty of 
 a subject to his sovereign to strike, or to suffer Abisai to strike, 
 the Lord's anointed. He contented himself with the king's 
 lance and goblet, which he took away, and carried with him 
 back upon the hill. Being there beyond the reach of any 
 weapon, he called with a loud voice upon Abner, the gene- 
 ral of Saul's army, and jocosely rallied him for the incompa- 
 rable care he took of his royal master. Saul awoke at the 
 sound, and, hearing David's voice, rose up : he called after 
 him with a smoothness of expression, which denoted some 
 abatement of his fury ; he spoke in a gentle accent, and styl- 
 ed him his son. David began, in a submissive manner, to ex- 
 postulate with the king, why he harassed himself in the pur- 
 suit of a harmless man, who, with respect to him, was no 
 more than a little flea ; and whether it became the mighty 
 king of Israel to pursue so insignificant a subject as he was, 
 like a trembling partridge upon the mountain's top. If the 
 Lord in his anger, said he, hath stirred you up to commit these 
 violences against one of your most faithful servants, may he 
 accept my sacrifice : but if any evil counsellors have pushed 
 you on to act as you do, whoever they may be, they are ac- 
 cursed in the sight of our Lord. To a remonstrance so just 
 and conclusive, Saul had no reply to make ; he only said, he 
 had sinned and acted foolishly : he owned himself indebted 
 to him for his life, begged he would return, and promised to 
 give him no future disturbance. David sent him back his 
 lance, and concluded with a prayer, hoping that, as he had 
 spared the life of Saul, so the Lord would spare his, and free 
 him from distress. 
 
 The holy fathers are unanimous in their praises of David 
 on this occasion. Saint Ambrose speaks in raptures of him, 
 who, having it in his power to free himself at once from the 
 persecution of a tyrant who sought his life, chose to remain 
 exposed to continual death, rather than lift liis hand against 
 the anointed of the Lord. The gratification of his revenge 
 for the evil treatment he had received, the immediate pos- 
 session of a crown, the ensurance of his life from danger, 
 were strong inducements to the action ; but the love of vir- 
 tue and conscious duty had a more powerful influence upon 
 David ; his fidelity to God and his king was grounded upon 
 principles, that were unshaken and invariable. His motive 
 was disinterested and pure : from Saul he expected no return 
 of gratitude ; he had experienced none. He once before had 
 shown the same generosity, when Saul, unarmed and alone, 
 15 Y 
 
170 HISTORY OF THE [age iv. 
 
 entered the cave where he and his men lay concealed ; he 
 oifered no violence to the king's person ; he restrained his 
 followers from laying hold of him ; he contented himself with 
 a slip of his cloak, which he softly cut oif, as a mark that he 
 could as easily have taken away his life. Though Saul ad- 
 mired that forgiving generosity of David's temper at the time, 
 yet his animosity soon flamed out anew, and prompted him to 
 commit fresh violences against his meek benefactor. David, in 
 pardoning his enemy, is the more deserving of our praise, as 
 such a pardon of injuries had not then been sanctified by the 
 example, or taught by the word, of an incarnate God : and 
 his example ought to make those Christians blush, who 
 fancy they may push their resentments against the members 
 of Jesus Christ fnjfkfli^Tiiji arur and to what lengths they 
 please. * **" 
 
 A. M. 2M9.\Bm>SramMr^^1Spoils^S [A. C. 1051. 
 
 V^/;,. 1 Kings m. 
 
 Nw*^ OF QETRS^^^V^ 
 
 David soon fmntij; JljiJ^UlJ piff^^n nt to be depended upon, 
 
 and that his life was in constant danger. Self-preservation 
 forced him to throw himself, once more, into the hands of 
 Achis, the king of Geth. Achis, though a Philistine, had 
 principles of generosity, and knew how to feel for the dis- 
 tressed. He received the illustrious fugitive with great marks 
 of kindness, and gave him the town of Siceleg for his resi- 
 dence. Hostilities had been renewed between the Israelites 
 and Philistines, and Achis insisted upon David's accompany- 
 ing him to the w^ar. David, by that means, was reduced to 
 the sad alternative, either of disobliging his generous benefac- 
 tor, or of fighting against his lawful sovereign. In such em- 
 barrassed circumstances, he was at a loss how to act, when the 
 Philistines themselves luckily drew him out of his difficulty. 
 They thought an Israelite was not to be trusted in an expe- 
 dition against his fellow citizens, and, therefore, obliged Achis 
 to dismiss him from the army. Achis reluctantly delivered 
 their commands to David, which he softened with expressions 
 of esteem, and made him his excuses upon the necessity he 
 was under of satisfying the Philistine chiefs, who would not 
 suffer an Israelite to accompany them to battle. David was 
 no sooner extricated out of one difficulty, than involved in 
 another. During his absence in the Philistine camp, a roving 
 party of the Amalecites had plundered Siceleg, and set fire 
 to the houses. Every thing of value was carried off by the 
 
AGE IV. I HOLY BIBLE. 171 
 
 plunderers ; the children and the women were made prisoners, 
 amongst whom were the wives of David and his followers. 
 The men were so sensibly afflicted at this disaster, that, not 
 knowing which way to turn themselves, they threw their 
 blame upon their leader, and threatened to stone him to death. 
 David, though abandoned by his partisans, was not abandoned 
 by his own fortitude : he put his trust in God, and, with six 
 hundred warriors, set off in pursuit of the robbers. Success, 
 he knew, depended upon expedition ; he, therefore, continued 
 his march with such vigour, that two hundred of his men 
 were not able to keep pace with him. He left them behind, 
 and, pushing on briskly with the rest, came up with the ene- 
 my, as they were enjoying themselves over their booty, little 
 thinking of an attack. David fell furiously upon them ; a 
 bloody carnage ensued, which lasted till the evening of next 
 day, when not a man of the AmaJecites was left alive, ex- 
 cepting those who escaped by the help of their camels. The 
 victors recovered all, and even more than they had lost. 
 Upon their return a dispute arose, whether they, who had 
 not shared in the danger of the field, should have their share 
 in the booty : and the decision being left, by common con- 
 sent, to David's arbitration, he judiciously pronounced in their 
 favour. This decision passed afterwards into a law, and was 
 strictly adhered to in every future division of the spoils of 
 war. 
 
 Similar to this is the spiritual economy of the Church in 
 an impartial communication of prayers and merits between 
 its component members. And a comfortable reflection it is 
 for such of the faithful, who have not either the talents or the 
 strength to perform great actions, or to bear hard labours in 
 the divine service. Enlisted under the same banner of Jesus 
 Christ, they all concur with one another in the possession of 
 the same faith ; they all share in the same spiritual treasures ; 
 and to each one is impartially measured out the reward, not 
 according to the strength of bones, or the rank of worldly ho- 
 nours, but according to his real deserts in the eyes of God. 
 Charity and zeal may equal the little with the great, and 
 render the weak more deserving than the strong. For with 
 God there is no exception of persons. 
 
 A. M. 2949.] Death of Saul 1 Kings 31. [A. C. 1051 
 
 David, by the refusal he met with from the Philistine 
 princes, of letting him serve in their army, was even more 
 
172 HISTORY OF THE [age iv. 
 
 fortunate than be imagined at the time; he was thereby pre- 
 vented not only from fighting, but also from conquering, against 
 his country ; for, in that day's battle, Saul and his sons were 
 slain, and Israel put to a shameful flight. That miserable 
 prince had been long left by the spirit of God, and turned 
 over to his own. Racked with the stings of a guilty con- 
 science within, and pressed by the attacks of a furious ene- 
 my without, full of apprehensions, and anxious about the 
 event, he sought, in despair, to know, from the devil what he 
 did not deserve to learn from God. He disguised himself, 
 and went to consult the noted sorceress of Endor. When he 
 came there, he told her she must raise him up the ghost of 
 Samuel. The woman, being afraid of the severe laws, which 
 Saul had lately made against the dealers in magic art, refused 
 to act, till he had promised, on oath, that no harm should be- 
 fall her for the thing she was about. Emboldened by the 
 solemn promise he made her, she then began her enchant- 
 ments, and, behold, before she had finished, the ghost of Sa- 
 muel unexpectedly appeared. As soon as she saw him, she 
 understood that the person who consulted her was Saul in 
 disguise. Apprehensive of the severest vengeance, she be- 
 gan to tremble for her life. The king bade her not to fear, 
 and asked what she saw. By the description she gave of 
 the dress and awful figure of the phantom, Saul knew it to be 
 Samuel, and bowed, out of reverence, to the ground. The 
 ghost then said, Why hast thou troubled my repose ? why 
 dost thou ask of me what thou knowest already ? The Lord 
 hath left thee, and is gone over to thy rival. He will now 
 do to thee as thou hast heard heretofore from my mouth ; he 
 will sever thy kingdom from thee, and give it to David ; thee 
 and thy Israelites he hath delivered into the hands of the Phi- 
 listines ; to-morrow thou and thy sons shall be amongst the 
 dead. Saul forthwith fell all along the ground ; for he was 
 frightened with the words of Samuel, and there was no 
 strength in him. The woman raised him up, gave him a re- 
 freshment, and dismissed him, as soon as he had strength to 
 go. The wretched prince walked away with a sorrowful 
 heart, black with despair, and full of his approaching destiny. 
 The fatal day was at hand ; the two armies of Israel and Phi- 
 listhiim stood arrayed for battle on the mountains of Gelboe. 
 The signal being given, the Israelites shrunk back from the 
 enemy, and Jonathan and his two brothers were slain : the 
 whole weight of the battle then fell upon Saul : an arrow 
 from a Philistine's bow gave him a deadly wound : covered 
 
AGE IV.] HOLY BIBLE. 173 
 
 with disgrace, and still breathing, he commanded his armour- 
 bearer to stab him ; which the armour-bearer refusing to do, 
 he caught hold of his sword, and, setting the point against his 
 breast, fell upon it, and expired. 
 
 Such was the exit of unhappy Saul, the first king of Israel. 
 By an act of violence against his own life, he put an end to 
 the long and barbarous violences, which he had wantonly 
 been guilty of against others. Happy might he have been, 
 if he either had continued in a private station, or only had 
 retained the same humble sentiments, which he carried with 
 him to the throne. Guiltless as the child of a year old he 
 began his reign ; but in that happy disposition he reigned no 
 more than two years. Elated with power, and dazzled with 
 the splendour of a crown, he grew imperious and violent. 
 He set off with the promising show of an auspicious reign ; 
 he fell, before he had far advanced, and at last finished by a 
 death, which has rendered him a frightful example to all suc- 
 ceeding ages. The holy fathers consider Saul under the 
 same predicament in the old law, as they do Judas in the 
 new. Both had been particularly chosen by God himself, 
 and were both rejected ; the first for his pride, the second 
 for his avarice. They both fell from a station the most dig- 
 nified ; both, in despair, ended their days by self-murder. No 
 call, no station of hfe, be it what it may, can exempt a man 
 from the weakness of human nature. No man is secure from 
 temptation. The most elevated in dignity, says saint Am- 
 brose, and the most steady, as they may seem, in the way 
 of virtue, ought to be always fearful, and always upon their 
 guard, lest they fall. A suppliant hope in God, and an hum- 
 ble diffidence of themselves, are necessary means to preserve 
 the grace of final perseverance. 
 
 A.M. 2949.] Lamentation of David, 2 Kings 1. [A. C. 1061. 
 
 The death of Saul, and total overthrow of his army, was a 
 subject of universal triumph amongst the Philistines. They 
 look possession of the field of battle next day, and, finding 
 the king's corpse amongst the slain, stripped him of his ar- 
 moHr, and cut off his head, which they ordered to be carried 
 about, and shown tbrough their land, to convince the people 
 of his death. His armour they dedicated to Astaroth, and 
 his head they fastened up in the temple of Dagon. David, 
 in the interim, who had not less reason to be glad thaii tbey, 
 was very diflbrently affected. Far from rejoicing at an 
 15 • 
 
274 HISTORY OF THE [age iv. 
 
 event so tragical in itself, though so advantageous to him, he 
 shed tears of real sorrow. In a mournful canticle, which he 
 composed on the occasion, he pathetically deplores the me- 
 lancholy fate of Saul, the anointed of the Lord : in a strain 
 still more moving, he laments the untimely fall of Jonathan, 
 whom he affectionately styles his brother and most loving 
 friend. He invites the daughters of Israel to throw aside 
 their gay attire, to pour out their tears with him, and mourn 
 over the hapless slain. Then, as if the place had been ac- 
 cessary to the disaster, he prays that neither the rain, nor 
 the dew of heaven, may fall upon the mountains of Gelboe, 
 where the shield of the valiant is cast away, where Saul lies 
 trodden on the ground, as though he had not been anointed 
 with oil. O, tell it not in Geth, tell it not in Ascalon, lest 
 the daughters of the Philistines exult, lest the daughters of 
 the uncircumcised rejoice I David did not content himself 
 with these effusions of his grief in private ; he expressed 
 himself by his actions to the public. He thanked the citizens 
 of Jabes Galaad, who had taken up and interred the bodies 
 of Saul and his unfortunate sons. The first account of this 
 fatal overthrow was brought to David in Siceleg, by a young 
 Amalecite, who pretended to have been present at the king's 
 death, and was in hopes of ingratiating himself by the re- 
 lation of a story, which he embellished with several cir- 
 cumstances of his own invention. I came by chance, said 
 he, to the mountain of Gelboe, where I found the king op- 
 pressed with anguish, and leaning upon his spear. At my 
 approach, he called out, and bade me free him from the dis- 
 tress he was in : wherefore, knowing that it was impossible 
 for him to live after the stroke he had received, I complied 
 with his desire. I killed him ; I took the diadem from his 
 head, and the bracelet from his arm, which I have brought 
 hither to thee, my lord. David rent his gaiments at the 
 sad report, asked the Amalecite how he had dared, in that 
 manner, to lift his hand against the Lord's anointed, and or- 
 dered him to be put to death, in punishment of his crime. 
 
 The throne being vacant, David, knowing himself to be 
 the man who was to fill it, consulted the Lord to know 
 how he was to act in this emergency, and where to go. The 
 Lord bade him return to Hebron, the capital city of Judea : 
 he went, was publicly anointed king, and acknowledged by 
 that tribe. The other tribes, being influenced by Abner, the 
 late king's chief minister, acknowledged Isboseth, a son of 
 Saul, for their king, and thereby divided the nation into two 
 
AGE IV.] HOLY BIBLE. ITB 
 
 parties. A civil contest for the crown began between the 
 two competitors ; David appointed Joab to be his general, 
 while Abner, with great abilities, supported the interest of 
 Isboseth. The dispute was carried on, with the loss of many 
 lives, for seven years, when Isboseth was traitorously mur- 
 dered by two assassins, who carried his head to David. Da- 
 vid was no more inclined to encourage murder in these two 
 traitors, than he had been in the young Amalecite, and, there- 
 fore, ordered them to be treated in the same manner. Far 
 from insulting an enemy in his fall, or from rejoicing at the 
 advantage which he was to reap by it, he considered and 
 felt for the wrongs, that his enemy had suffered from the 
 hands of his assassins : and thus, by a double instance of his 
 justice, he convinces us, that he not only had the meekness 
 to forgive the injuries, but also the generosity to honour the 
 memory, of his inveterate enemies. He put to death the 
 Amalecite, who had declared himself guilty of the death of 
 Saul, and he executed Rechab and Baana, for having stabbed 
 Isboseth his son. 
 
 A. M. 2956.] Sudden Death of Oza. 2 Kings 6. [A. C. 1044. 
 
 By the death of Isboseth, David became the peaceable 
 possessor of the crown of Israel without a rival ; the tribes 
 unanimously acknowledged his undoubted right, and volun- 
 tarily submitted to his authority. The flame of civil discord 
 being thus happily extinguished, the force of the nation was 
 no longer divided, and the Israelites, being again united under 
 one head, had no other than the common interest to pursue. 
 David resolved to make use of the power, which God had 
 placed in his hands, against the ancient enemies of his coun- 
 try. His first expedition was against the fortress of Jerusa- 
 lem, which was inhabited by the Jebuseans, and never had 
 submitted to the Hebrew yoke. This fortress, which stood 
 within the walls of the city, upon Mount Sion, was so ad- 
 vantageously situated, that it seemed to bid defiance to the 
 force that could be brought against it : the gairison insulted 
 David for an attempt which they deemed rash, and told him 
 the very blind and lame of the place would be enough to re- 
 pel his attacks. But there is nothing so arduous, which true 
 courage, supported by the arm of (nxl, cannot overcome. 
 David, at that time, had an army composed of heroes : to 
 encourage them to victory, he promised the coimnand to 
 
176 HISTORY OF THE [age iv 
 
 him, who should first strike the Jebusean ; and gave orders for 
 a general assault. Joab was the first that mounted upon the 
 wall ; the troops rushed on after their general, and the city was 
 added to the conquests of Israel. David took possession of 
 the castle of Sion for himself, repaired the old buildings, and 
 erected new ones round about upon the hill, which, from his 
 name, was thenceforward called the City of David. Grati- 
 tude to God for this success, made him turn his thoughts upon 
 the public duties of religion. The ark of God had for many 
 years lain in a state of obscurity, in the private house of 
 Abinadab. The pious king's intention was to restore its first 
 lustre : for that purpose, he prepared a magnificent pavilion 
 for its reception upon Mount Sion, within the precincts of 
 his own palace. Notice was given for a public translation 
 of the ark, and the people were ordered to attend. They 
 assembled to the number of thirty thousand ; a new wain 
 was made, the ark laid upon it, and Oza, the son of Abina- 
 dab, appointed to drive the oxen. The procession was con- 
 ducted with that solemn show of religious magnificence, which 
 became the piety of a great king. David thought it not be- 
 neath his royal dignity to play upon the harp, being' accom- 
 panied by the numerous quires of musicians, whose joyful 
 and harmonious sounds enlivened the country, as they passed 
 along. Every thing seemed to conspire to the public jubilee, 
 when an unlucky accident interrupted the procession, and 
 suddenly threw the minds of all into a melancholy conster- 
 nation. One of the oxen began to kick, and made the ark 
 lean on one side : Oza, thinking it to be in danger of falling, 
 hastily stretched out his hand, and held it. The Lord was 
 provoked at the rashness of his action, says the Scripture, 
 and struck him dead upon the spot. The spectators were 
 seized with dread ; David himself was terrified, and durst not 
 proceed in his design of lodging the tremendous ark within 
 the precincts of his palace. He deposited it in the house of 
 Obededom, a virtuous Levite, where it remained for three 
 months. 
 
 The dreadful judgment that befell Oza, for rashly laying 
 his hand upon the ark, leaves no room to doubt of the awful 
 respect, which is due, and which God rigorously requires to 
 be paid him in the things that regard his holy service. In 
 the law of grace, infinitely more holy is the altar of almighty 
 God, than was the ark under the law of Moyses ; an irreve- 
 rence shown to the things, of which the ark was no more 
 
AGE IV.] HOLY BIBLE. 1T7 
 
 than the figure, is of a more enormous guilt, and its punish- 
 ment, though not attended with visible strokes of divine ven- 
 geance, is infinitely more to be apprehended. 
 
 A. M. 2956.] Translation of the Ark, 2 Kings 6. [A. C. 1044. 
 
 The visible blessings which God showered down upon 
 Obededom, in consideration of the ark being under his roof, 
 dispelled the king's fears, and made him wish to share in the 
 divine favours. At the end of three months from Oza's 
 death, David reassumed his first design of translating the ark 
 to Jerusalem : and, to guard against every accident of the kind 
 that had happened before, he considered in what manner 
 Moyses had directed the ark to be carried, whenever it 
 should be necessary to remove it from one place to another. 
 He found, upon examination, that none but priests and Le- 
 vites were permitted to approach it, and that it was not to be 
 drawn by beasts, but carried upon men's shoulders. He, 
 therefore, ordered the Levites to attend in ceremony on the 
 day appointed, pacific sacrifices to be prepaied, and every 
 arrangement made suitable for the solemnity. Sacred canti- ' 
 cles of his own composition were set to music, and skilful mu- 
 sicians appointed to perform with instruments and voices. 
 The ark of the covenant was brought forth by the sons of 
 Levi, who advanced with it upon their shoulders, through a 
 prodigious crowd of spectators, that lined the road ; the ground 
 streamed with the blood of victims, wjiich were immolated 
 to the living God, while hills and dales resounded with the 
 strains of vocal and instrumental harmony. Dressed in a 
 linen garment, such as the prophets wore, the king played 
 upon his harp, and danced with all his might before the ark, 
 as it moved along, till he came to Mounl^S^ion. Michol was 
 at the palace window, waiting for the procession, and, seeing 
 her royal consort without his robes of state, and dancing in 
 the crowd, despised him in her heart for his devotion. 
 When the ceremony was over, she ran to meet him, and, in 
 a strain of irony, said, that it was nobly performed ; that it 
 was a glorious sight to see the king of Israel stripped of his 
 royal robes, and dancing, like a buffoon, before his subjects. 
 David, whose sentiments of religion were too well grounded, 
 says saint Ambrose, to be shaken by a woman's ridicule, 
 meekly answered. The Lord hath selected me from amidst 
 the meanest of his servants, and hath preferred me to my fa- 
 tlier. From God I received my crown, and, through his 
 
 Z 
 
178 HISTORY OF THE [age iv 
 
 mercy, I am peaceably possessed of the kingdom of Israel : 
 for which reason I will humble myself still more and more 
 before him. I wish to be always little in my own eyes, and 
 it shall be my glory to be thus upon a level with the lowest 
 of my subjects. 
 
 Thus did this holy king, says saint Gregory, lay aside the 
 marks of royalty, that he might give scope to his piety. For- 
 getful of his dignity, forgetful of his victories, which had 
 made him great in every one's eyes but his own, he not only 
 humbled himself, but was also willing to be humbled by oth- 
 ers. His example is a pattern of true devotion and humility ; 
 it teaches all Christians, of whatsoever rank, never to be 
 ashamed of the duty they owe to God, and never to imagine, 
 that they vilify or degrade themselves, by submitting to the 
 external practice of religious worship. To be afraid of de- 
 meaning themselves by a public performance of their Chris- 
 tian obligations, is to be ashamed of the cross of Christ. If 
 an irreligious world should try, like Michol, to laugh them 
 out of their duty, with a noble disdain, like that of David, let 
 them despise the impious raillery, and remember the sacred 
 dignity, to which God has raised them, by adopting them for 
 his sons, and making them the members of his Church. 
 
 A. M. 2967.] Victories of David over the Am- [A. C. 1033. 
 monites. 2 Kings 10. 
 
 The sublime idea that David entertained of the majesty 
 of God, and the zeal he had of promoting the divine worship, 
 made him think that the honours he had paid to God, in 
 translating his ark to Mount Sion, fell far short of what were 
 still due. He reflected, that the ark of God had no better 
 covering than that of skins, whilst he himself was lodged in 
 a palace of cedar ; he therefore traced in his mind the plan 
 of a stately temple, which he resolved to build to the Lord 
 of hosts. He communicated his design to the prophet Na- 
 than ; and Nathan, though he secretly approved of it, was 
 inspired to tell him, that such a plan should not be executed 
 till after his death ; that from his seed should arise a son, 
 who should build a house to the Lord, and that the thrc^ne 
 of his kingdom should be established for ever. David hum- 
 bly acquiesced, and, with acts of thanksgiving, resigned him- 
 self to God for the accomplishment of his divine promises 
 To make his subjects happy in the interim, and to free them 
 from the disgraceful burden of paying tribute to other princes, 
 
AGE IV.] HOLY BIBLE. 179 
 
 became the object of his laudable ambition. He took care 
 to have impartial justice administered at home, while he as- 
 serted his own just rights abroad by force of arms. In the 
 wars he waged, he gloried not, like other kings, in the num- 
 ber of his chariots and horsemen ; his trust was in the Lord 
 his God, prayer was his shield against the weapons of his 
 enemies, and victory crowned his warlike expeditions. The 
 Idumeans, the Philistines, the kings of Moab and Soba, the 
 people of Amalec and Syria, were humbled by him, and made 
 tributary to the crown of Israel. Notwithstanding this suc- 
 cess, that attended David's arms, Hanon,king of the Ammon- 
 ites, had the imprudence not only to reject his friendship, 
 but also to provoke his enmity. Hanon was a young, unex- 
 perienced prince, and son of Naas, the late king of Ammon, 
 from whom David had received many good services during 
 Saul's persecutions. David wished to cultivate the same 
 friendship with the son, as had subsisted between the father 
 and him, and, with that view, sent ambassadors to compliment 
 him upon his accession to the throne. Hanon suffered him- 
 self to be persuaded by evil counsellors, that the king of Is- 
 rael's design was not to honour, but betray the kingdom of 
 Ammon, and that the ambassadors were no more than spies, 
 sent to discover the strength and nature of the country. Un- 
 der that persuasion, the rash prince let himself be led astray, 
 and, without considering the consequences, seized upon the 
 ambassadors, shaved one half of their heads, clipped away 
 half their garments, and bade them be gone. The report of 
 this shameful treatment was quickly carried to David, who 
 sent to condole with his servants for the disgrace they had 
 suffered, and to desire they would stop at Jericho, till their 
 beard should be grown again. His next care was to wipe oil 
 the dishonour which this affront to his ambassadors had thrown 
 upon himself and the whole Jewish nation. He onlorcd Joab 
 to put himself at the head of his army, and to march against 
 the enemy. The Ammonites had foreseen this stroke, and 
 provided against it : they had sent to their allies, and hired 
 what forces they could out of Syria. Such troops, who had 
 no other interest than their pay to fight for, wore not an 
 equal match for the veteran troops of Israel. Joab, whose 
 experience was equal to his courage, attacked and defeated 
 them. Ilanon did not despair; but, recmiting his forces 
 with new vigour, brought another formidable army into the 
 field. Against an enemy who had such resources, David 
 thought it advi8a!)lc to march in person, and, by his presence, 
 
180 HISTORY OF THE [age iv. 
 
 animate the Israelites to battle. They came to a general en- 
 gagement ; the Ammonites were routed with great slaughter : 
 seven hundred of their armed chariots were destroyed, with 
 their combatants ; forty thousand of their foot, and as many 
 horse, fell in the field of battle, and fifty-eight thousand more 
 fled before the Israelites. A victory so complete discouraged 
 the neighbouring nations from lending any further succours 
 to the king of Ammon : the Syrians laid down their arms, 
 and submitted to the conditions prescribed by the conqueror. 
 The young Hanon was then convinced of the imprudent step 
 he had taken ; he saw his kingdom reduced to the brink of 
 ruin, through the advice of his wicked counsellors, and his 
 own credulity. The rise or the fall of empires often turns 
 upon the nice point of good or bad advice. Happy is the 
 prince, who, being master of the affections of his subjects, 
 has the discernment to choose, and the resolution to support, 
 those who are both capable and willing to serve him well. 
 
 A. M. 2969.] David's Sin. 2 Kings 11. [A. C. 1031. 
 
 The Ammonites, notwithstanding their late overthrow, 
 were still restless : some of them refused to lay down theii 
 arms, and Joab was ordered to march against them. David, 
 in the mean time, remained at Jerusalem, where, amidst the 
 sweets of domestic repose, he met with a more fatal stroke 
 than ever he had to fear in the field of war. He was one day 
 walking upon the platform of his palace about noon, and, 
 looking round him, happened to cast his eye upon a woman, 
 as she was bathing herself upon a terrace opposite to him. 
 He beheld, and coveted ; he asked who she was, and, being 
 told that she was called Bethsabee, the wife of Urias, he sent 
 for her. The opening features of her beauty, as she ap- 
 proached, added fresh fuel to his flame ; he yielded to 
 the wicked desires of his heart ; he solicited her con- 
 sent to the sin of adultery, and obtained it. Bethsabee 
 went home, and conceived ; as her pregnancy advanced, she 
 began to consider and apprehend its consequences. She 
 knew how severe the law was against a crime, of which she 
 knew herself guilty. The absence of her husband was a 
 convincing proof of her infidelity ; her guilt could not lie long 
 concealed, but must necessarily become its own discoverer. 
 Under those circumstances, she let David know the situation 
 she was in. David immediately despatched an order to Joab for 
 Urias to be sent home. Urias came, and, as if he had been 
 
AGE iv.J HOLY BIBLE. 181 
 
 only wanted to give some account of the war, the king asked 
 him several questions concerning the general and his army. 
 He seemed satisfied with Urias's answers, bade him go home 
 to sleep with his wife, and ordered plenty of meat to be sent 
 after him. The hardy soldier, having no suspicion of the 
 king's design, never thought of going to his own house, but 
 threw himself down to sleep before the palace gate. David 
 was informed of it, sent for him again, and pressed him to go 
 home. Urias made him this noble reply : The ark of God is 
 lodged in nothing better than a tent ; the warriors of Israel 
 and Juda rest upon the bare earth ; Joab, the general, and 
 all his army, lie exposed in the field, and shall I make merry, 
 and sleep with my wife ? No, my liege, I will not do it. Da- 
 vid, however, kept him a day longer, and made him eat and 
 drink plentifully in his presence, hoping, by that means, to 
 soften him into compliance. Urias was inflexible; he passed 
 the second night, as he had passed the first, upon his couch, 
 and went not into his own house : upon which the king took 
 the resolution of adding a second crime to the first : to cover 
 the shame of his own guilt, he resolved upon the murder of 
 the innocent and brave Urias. In other circumstances, Da- 
 vid's natural goodness of heart would have prompted him to 
 reward the man for his behaviour, which, on that occasion, 
 determined him to sacrifice his life by the sword of Aramon. 
 He sent Urias back with a letter to Joab, and, in that letter, 
 commanded Joab to place Urias in the front of the battle, and 
 there leave him. The murderous order was literally execut- 
 ed : Urias fell by the sword of the Ammonites, and Joab sent 
 a particular account of his death to David. David received 
 the message with as much seeming unconcern, as though he 
 had had no share in the horrid murder. Bethsabee mourned, 
 as was the custom, for her husband's death ; when the time 
 of her mourning was past, she became the king's wife, was 
 introduced into his palace, and bore him a son, the issue of 
 adultery. 
 
 The fall of David into two atrocious crimes, is a deplorable 
 instance of the instability of man ; it proves that the most 
 holy and most virtuous are never above the reach of tempta- 
 tion. However great their sanctity may seem, and however 
 tried their virtue may have been, they still retain the tincture 
 of that frail earth, out of which they were first formed. Such 
 an instance of human infirmity nuist necessarily alarm the 
 minds of thinking men ; they who stand, can never promise 
 themselves security, and the weak must tremble, when they 
 16 
 
182 HISTORY OF THE [age iv. 
 
 see the strong thus overthrown. The crime of David is re- 
 corded in holy writ, not as an excuse for sin, or as an exam- 
 ple to be followed, but as a caution, that all may be upon 
 their guard, lest, by presuming too much, they chance to fall 
 into the like misfortune. 
 
 A. M. 2970.] David's Repentance. 2 Kings 12. [A. C. 1030. 
 
 David, who, by a weakness inherent in human nature, had 
 fallen into the abyss of sin, stood in need of more than his 
 own natural force to enable him to rise. So mahgnant was 
 the wound he had received in his soul, that he seemed 
 as unconcerned at his guilt, as though he were not conscious 
 of what he had done. For a whole year he remained un- 
 mindful of his duty, and forgetful of his God, neither repent- 
 ing, nor suing for forgiveness of his crime. God, in his 
 mercy, beheld him with an eye of pity, and sent Nathan, his 
 prophet, to him. Nathan, whose prudence was equal to his 
 zeal, saw how delicate a point he had to manage : his prince 
 was to be made sensible of bis duty, and yet not offended : 
 the truth was to be enforced, and the sinner roused from a 
 state of insensibility, and yet nothing said that might exas- 
 perate the king's temper. The prophet then began, as though 
 he meant no more than to inform the king of a certain rich 
 man, who, having his friend to entertain, would not kill any 
 sheep or oxen of his own, of which he had plenty, but took 
 from a poor man his favourite and only ewe, which he order- 
 ed to be killed and prepared for his own table. The very 
 mention of an action so unjust and cruel, raised a laudable in- 
 dignation in David's breast, who had no suspicion that the 
 case regarded himself. Blind to his own cruelty and injus- 
 tice, he pronounced the rich man's condemnation, and in that 
 pronounced his own. He deserves to die, said the king, 
 whoever the man may be, who has done so base an action. 
 You are the man, replied the prophet ; you are he, whom the 
 Lord has anointed king of Israel, whom he has delivered from 
 the hands of Saul, to whom he has granted victory, power, 
 wealth, and a peaceable possession of the throne of Israel and 
 Juda. But, for these, and still greater favours that the Lord 
 has m store, what return have you made ? How have you re- 
 paid them, and in what manner have you testified your grati-- 
 tude ? Was it in the embraces of an adulteress ? in the murder 
 of Urias ? or in the marriage of Bethsabee ? For this cause 
 the sword shall be drawn within the wall of your own house, 
 
AGE IV. J HOLY BIBLE. 168 
 
 iand, from your own children, evils shall arise to punish the 
 contempt, which you have put upon the Lord. The king's 
 heart was touched ; his conscience witnessed the justness of 
 Nathan's reproach ; he acknowledged the truth, and was not 
 displeased to hear it. Without asking, as saint Austin ob- 
 serves, how a subject could thus presume to scrutinize the ' 
 actions, and arraign the conduct of his prince, he listened in 
 humble silence, and, for the moment, forgetting himself to be 
 a king, acknowledged himself a sinner ; more sincere than 
 Saul, he cried out, I have sinned. He expressed no more 
 than what he felt ; he expressed the real sorrow of a contrite 
 heart. In the spirit of repentance, he humbly submitted to 
 the chastisement, which Nathan, on the part of God, prophe- 
 sied against him and his family. Overwhelmed with grief, 
 and yet borne up by hope, as saint Chrysostom takes notice, 
 he resigned himself to sufferings, as the only means of atoning 
 for his sin, and obtaining forgiveness. David was no sooner 
 made sensible of his guilt, than he exerted all the powers of 
 his soul to blot it out : he never ceased to shed the tears of 
 penance, till he ceased to live. David, in his fall, says saint 
 Ambrose, has been imitated by many ; in his repentance, but 
 by few. 
 
 A. M. 2972.] Afflictions of David, 2 Kings 13. [A. C. 1028. 
 
 David soon began to feel the punishments which Nathan 
 had pronounced upon him : these punishments were a tem- 
 poral satisfaction due to the divine justice, even after the 
 guilt of sin had been remitted by contrition. The first stroke 
 of justice, that fell upon the guilty king, was the death of his 
 little son by Bethsabee. He was fond of the guiltless in- 
 fant : he prayed that its life might be prolonged ; he added 
 tears and fasting to his prayers ; but God's decree was not 
 to be reverted. The stroke was after that extended to his 
 other children. His daughter Thamar was ravished by her 
 brother Amnon ; and Amnon, in revenge, was muixlercd by 
 his brother Absalom, at an entertainment, which the mur- 
 derer had prepared for his brothers, as a cover to his design. 
 Absalom, u|)on this, was obliged to tly from his father's an- 
 gei , and condemned himself to a voluntary banishment for 
 three years. Being master of much cunning, and a great dis- 
 sembler, he gained Joab's confidence, and, by his mediation, 
 having recovered the king's goo(i graces, !)ecame as much a 
 favourite as ever he had been before. This goodness of a 
 
184 • HISTORY OF THE [age iv. 
 
 fond parent ought to have ensured a mutual return of affec- 
 tion from the son. But goodness has seldom any influence 
 upon a bad heart. The ungrateful son was no farther sensi- 
 ble of his father's goodness towards him, than as it enabled 
 him to promote his own ambitious designs. He had fixed 
 his eye upon the crown, and entertained himself with the 
 hopes of taking it from his father's brow, to place it upon 
 his own. Full of that wicked project, he began to wind him- 
 self into the affections of the courtiers and officers ; he affect- 
 ed great popularity, promised what great things he would do 
 to serve his people, if he were only king ; he gained Achito- 
 phel, David's prime counsellor of state ; by subtle arts and 
 flatteries, he seduced many of the king's servants from their 
 allegiance, and increased his party by degrees, till he thought 
 himself sufficiently strong to make good his pretensions. 
 Under the pretext of a vow, which he said he had made dur- 
 ing his banishment in the town of Gessur, he asked his fa- 
 ther's leave to go to Hebron. Upon his arrival at that city, 
 he erected the standard of rebellion, and declared himself 
 king. Great were the numbers that flocked to his banner. 
 The news of an insurrection, so unexpected and unnatural, 
 shocked the good king to such a degree, that he knew not 
 whom to trust, or what measures to pursue. He had no 
 more than six hundred guards to oppose against the rebels, 
 and was afraid of being besieged in his own city : too feeble to 
 resist, he had no prospect of saving himself but by flight. His 
 policy was to gain what time he could, and give his subjects 
 an opportunity to show themselves in his defence. With 
 that design, he called together the few faithful friends he had 
 about him, marched out of Jerusalem, passed over the torrent 
 of Cedron, and made his retreat up the Mountain of Olives. 
 As he approached Bahurim, he was met by Semei, one of 
 Saul's kindred, who reviled him in the most abusive lan- 
 guage, and threw stones at his followers. His followers 
 wished to revenge the insult as it deserved. But the hum- 
 ble penitent, who considered this revolt of his subjects as 
 the effect and punishment of his own revolt against God, not 
 only forbade any hurt to be done to the reviler, but, with all 
 patience, received his insults, as from the minister of divine 
 justice. Absalom, in the interim, made a triumphant entry 
 into Jerusalem with Achitophel by his side, the prompter of 
 his schemes, and director of all his motions. By this traitor's 
 advice, he erected a public tent, and, in the face of the sun, 
 violated his father's wives. It was a crime of the most atro- 
 
AGE IV.] HOLY BIBLE. 185 
 
 cious nature ; but it was a chastisement due to the injury, 
 that David himself had offered to Urias, and w^hat had been 
 particularly specified by the prophet Nathan. In all his af- 
 flictions the humble prince saw^ how proportioned his chas- 
 tisepient was to the nature of his sin, how visibly the wicked 
 disorders of his family resembled the past disorders of his 
 soul, and how justly his own ungrateful rebeUion against God 
 was now punished by the rebellion of his son and subjects 
 against their king. By experience he became convinced, 
 that the greatest grace God can show a sinner, is not to spare 
 him here, that he may spare eternally, as saint Austin says. 
 For the malignity of sin cannot, consistently with justice, be 
 suffered to go unpunished ; the measure of divine justice 
 must, some way or other, be completed ; sooner or later, full 
 atonement must be made, either in this life or in the next. 
 To make full satisfaction, and to deserve a full discharge, the 
 sinner has no other choice, than by voluntary chastisements, 
 or by a voluntary submission to such chastisements as God 
 shall please to inflict upon him. 
 
 A. M. 2981.] Death of Absalom. 2 Kings 18. [A. C. 1019. 
 
 Absalom, being master of the royal city, consulted his 
 council of war in what manner he should pursue this first 
 stroke of his good fortune. Achitophel, the most able of his 
 counsellors, was for vigorous measures ; and, had his advice 
 been followed, it must have ended in the total ruin of the 
 king, who had not yet drawn his troops together. But a su- 
 perior wisdom presided over those deliberations, and directed 
 them to a better end. Chusai, who was secretly in David's 
 interest, being called upon by Absalom to deliver his opinion, 
 diftered from Achitophel, and refuted his advice. He repre- 
 sented the danger of driving men, at once, into despair ; that 
 a small body of desperate warriors, such as David's were, 
 was capable of great achievements, and not to be reduced by 
 force ; that Absalom's party, being but lately formed, could 
 not have that steadiness which is requisite to cany a diflicult 
 attack ; and, if some of them should chance to fall in the at- 
 tempt, that the rest might grow disheartened, and turn the 
 scale of war against him. This opinion prevailed, and Achi- 
 tophel, for once, was not attended to. This slight, as he 
 thought it, had sucli an effect upon the mind of that haughty 
 minister, that he immediately went home, and, by a violent 
 death, put an end to his life. Chusai contrived to give David 
 IG* A A 
 
186 HISTORY OF THE [age iv. 
 
 notice of the dispositions, that Absalom was making to march 
 against him, and advised him to cross the River Jordan. Da- 
 vid followed the advice, and, having drawn a respectable body 
 of troops together, resolved to give the rebels battle. His 
 innate courage prompted him to lead them on in person ; J)ut 
 his trusty officers, who knew how much depended on a life 
 so precious, would not suffer him to expose it in the field. 
 He yielded to their reasons, and gave the command to Joab, 
 with the strictest orders to preserve the life of Absalom. 
 Absalom had taken the field with an army much superior ia 
 number to that of the royalists. The two armies came to an 
 engagement in the forest of Ephraim ; the rebels were de- 
 feated ; twenty thousand of them remained dead upon the spot; 
 the rest, with Absalom, endeavoured to save themselves by 
 flight. Absalom was remarkable for a long, flowing head of 
 hair, and, being hurried away by the confusion he then was 
 in, rode under a thick spreading oak to avoid the enemy : his 
 hair entangled itself in the boughs, and his mule, going on, 
 left him hanging in that condition. He was discovered by 
 some of the royal party ; but, out of deference to the king's 
 order, no one presumed to lift his arm against him. Joab was 
 informed of his situation, and hastened to the spot. Void of that 
 delicacy of sentiment, which his men had expressed, he took 
 three lances in his hand, and struck them all into the heart of 
 the unhappy prince, as he hung. The head of the rebellion 
 being thus cut off, he ordered the signal to be given for a 
 retreat, and no more blood to be spilt. Messengers were 
 immediately despatched to give the king notice of his success. 
 David's first question was, whether his son Absalom was 
 safe. And, being told that he was dead, his countenance fell, 
 and the tears gushed from his eyes. The untimely fall of a 
 darling, though rebellious son, damped the joy of victory ; he 
 shut himself up in his apartment ; and the day, so glorious to 
 his arms, and so advantageous to his subjects, was changed 
 into mourning. Joab, who had expected to see the people 
 rejoicing for the success he had had in suppressing the rebel- 
 lion, took great offence at this behaviour of the king. With 
 the freedom of a brave but rugged soldier, he broke in upon 
 his sovereign, and reproached him for the little concern he 
 seemed to have for his friends and faithful subjects. He told 
 him how ill this grief became him on the day of triumph ; 
 that it shamed the faces of his victorious servants, who had 
 saved his life, and the lives of his sons and daughters ; that he 
 seemed to love none but those who hated him ; that his nobles 
 
AGE iv.J HOLY BIBLE. l^ 
 
 were, by this, convinced how little he cared for them ; and 
 how pleased he had been, if they, instead of Absalom, had 
 perished in the field : he moreover added, that, if he did not 
 rise, and show himself to the satisfaction of his faithful ser- 
 vants, they were ready to abandon him ; and that, before the 
 end of night, he would not have so much as one man remain- 
 ing by his side. Compelled by these harsh remonstrances 
 of Joab, the king arose and sat in the gate : the people flock- 
 ed round to see him, and professed their allegiance. But, 
 notwithstanding these pubUc testimonies of his loyal subjects, 
 David's breast still heaved with sorrow at the remembrance 
 of his slaughtered son Absalom. The ingratitude, the trea- 
 chery, the rebellion, the murder, and the incests, of an un- 
 natural son, could not extinguish the first flame of a father's 
 affection. David was still fond of Absalom, and, in shedding 
 his tears over the breathless corpse, bitterly lamented the 
 more lasting death of the soul. 
 
 A.M. 2981.] Death of Siba. 2 Kings 20. [A.C. 1019. 
 
 The death of Absalom put an end to the rebellion : the 
 men of Juda and Israel strove to outdo each other in honour- 
 ing their king, whom they accompanied in great crowds, on 
 his triumphal return to Jerusalem. They, who had been the 
 most active against their sovereign in his disgrace, were the 
 first to profess their allegiance after victory. It is what self- 
 interest usually inspires into every traitor, when he finds 
 himself too weak to do more mischief. Conscious of his 
 guilt, and apprehensive of punishment, Semei, amongst the 
 rest, came to throw himself at the feet of his much-injured 
 prince. The appearance of that insolent rebel raised an 
 honest indignation in the breasts of all who saw him ; they 
 begged the king would give them leave to revenge his out- 
 rageous insults, and to wash off the stain in the reviler's blood. 
 The meek and penitential disposition of the king's mind 
 would not suficr him to grant any such request, nor permit 
 the glory of his victory to !)e tarnished by the death of any 
 one of his subjects. Miphiboscth, the son of Jonathan, cloth- 
 ed with the garb of misery and distress, presented liimsclf 
 at the same time. He came not to implore the royal cle- 
 mency on account of any crime he had done : — for to him Da- 
 vid had declared himself a friend for his father's sake, and 
 confirmed liis title to the fiunily inheritance of Saul, his 
 grandfather : — he came to demand justice against his servant, 
 
188 HISTORY OF THE [age iv. 
 
 whose name was Siba. This wicked man, during the late 
 troubles, had persuaded David, that Miphiboseth, his master, 
 entertained hopes of recovering the crown, which Saul had 
 lost, and, for that purpose, was soHciting the favour of the 
 people of Jerusalem. David was not then at leisure to ex- 
 amine into the grounds of that accusation, supposed the story 
 to be true, and dispossessed Miphiboseth of his estate, and 
 gave it to his faithless servant. It was to recover this es- 
 tate, and to clear his character, that Miphiboseth then ap- 
 peared before the king. He was happy enough to justify 
 his own conduct, and to detect the imposture of his servant ; 
 but, through a strange fatality too often attending kings and 
 men in power, could prevail upon David to restore no more 
 than half of his estate : the slanderer was allowed to remain 
 in quiet possession of the other half. Miphiboseth could not 
 forbear showing some little displeasure at the treatment he 
 received, though he peaceably acquiesced to the king's de- 
 cision. Siba, being thus secured in the enjoyment of his ill- 
 gotten wealth, made use of it to plunge the nation back into 
 the frightful horrors of a civil war. Being naturally bold 
 and turbulent, he sounded the trumpet of revolt, and, by his 
 discourse, persuaded all the tribes, excepting that of Juda, to 
 take up arms against the son of Isai ; for so he contemptu- 
 ously styled the king. David, who, by the past, had been 
 taught to fear the consequences of every popular commotion, 
 exerted himself with vigour to quash the evil, if he could, 
 before it should rise to any height. He sent for Amasa, 
 whom he had resolved to employ on this occasion in the 
 place of Joab, ordered him to collect what troops he could, 
 and to march, in three days' time, against the rebels. Amasa 
 was slow in his operations ; David grew uneasy at this delay, 
 and, apprehending the advantage which an active enemy 
 might draw from it, ordered Abisai and his brother Joab to 
 lead their part of the troops into the field. Joab was ready 
 at a moment's warning, though much out of humour on ac- 
 count of the preference which had been first given to Amasa. 
 He put his army into motion, and Amasa joined him upon the 
 march. As they had been always friends, Amasa went up 
 to salute him, without the least suspicion of any ill-will, that 
 Joab had against him. Joab returned his civility with an 
 equal show of friendship, but, as he embraced him with one 
 hand, traitorously stabbed him with the other. Siba fled at 
 the approach of an army, which had been used to conquer, 
 and shut himself up in the town of Abela. Joab pursued 
 
AGE IV.] HOLY BIBLE. 189 
 
 him, and laid close siege to the place, being determined not 
 to leave it, till he had the traitor in his possession. A wo- 
 man from the rampart asked him, why he thus turned his 
 arms against the cities of Israel. He answered, that his arms 
 were pointed at none but Siba, the ringleader of the rebels : 
 she reported his answer to the people of the city, who, by 
 her persuasion, cut off Siba's head, and threw it over the 
 wall. Joab wanted nothing more ; he immediately raised 
 the siege, and peace was restored to Israel. 
 
 Joab was a gallant officer, and had rendered great services 
 to his king and country. His character exhibits one of those 
 ambitious men, who are not afraid of exposing their lives in 
 a battle ; who will execute their prince's orders with a be- 
 coming promptitude and courage, but will, at times, make it 
 appear, that they have likewise their own glory and personal 
 interest in view. Though Joab's fidelity, in what regarded 
 the essential service of his country, cannot be impeached, 
 yet his inattention to please, his rudeness of behaviour, and 
 boldness of speech to the king himself, made him a very 
 troublesome, though loyal subject. The murder of Abner 
 and Amasa in cold blood, and the barbarous assassination of 
 Absalom, whom he had express orders to spare, are indelible 
 blots in his character. But, notwithstanding all his defects 
 and insolence, David left him to command his armies as long 
 as he lived. With the spirit of an humble penitent, he bore 
 the insults of a rude subject, reflecting that he himself, for the 
 sake of gratifying a lawless passion, had outrageously insult- 
 ed the Sovereign of the universe, from whom he had receiv- 
 ed nothing but favours and unmerited preferment. 
 
 A. M. 2988.] David chastised by PestUence. [A. C. 1012. 
 2 Kings 44. 
 
 Scarce had David begun to breathe from those public and 
 domestic evils, which had wearied him ever since his sin with 
 Bcthsabee ; scarce had he begun to taste the sweets of peace, 
 when he fell into new troubles, and experienced fresh cala- 
 mities. The penitent and the virtuous David still was man, — 
 still exposed to temptation, and liable to sin. He had first 
 been led astray by lust ; his vanity now seduces him into a 
 second fault. Vanity is a subtle vice ; it is to be apprehend- 
 ed even by the best of men ; it inspired David to learn the 
 number of his subjects. Joab opposed it as an idle project, 
 
190 HISTORY OF THE [age iv. 
 
 and very justly said, that, for a prince, it was enough to beg 
 the blessing ^f God upon his subjects, without being inquisi- 
 tive to know their number. But the king was positive : he 
 nominated the commissioners, who, for near ten months, were 
 employed in running over the whole country, and registering 
 the inhabitants. By the lists, delivered in by Joab to the 
 king, it appeared that the number of the Jewish people 
 amounted to thirteen hundred thousand fighting men ; five 
 hundred thousand of which were comprised in the single tribe 
 of Juda ; though Joab seems not to have given in the real 
 number, which, according to the book of Chronicles, amounted 
 to near three hundred thousand men more, besides those of 
 Levi and Benjamin, who were not numbered ; because, as 
 the Scripture says, Joab unwillingly executed the king's or- 
 ders. David had satisfied his vanity ; he knew the number 
 of his subjects, and saw his folly : he stood not in need of a 
 prophet, as he did before, to make him sensible of the sin he 
 had committed. Stung with remorse, he publicly acknow- 
 ledged himself guilty, and humbly besought the Lord to par- 
 don him. Unmindful of his royal dignity, — unless it was to 
 humble himself at the reflection of its having led him into 
 temptation, — he thought of nothing but repentance ; the pro- 
 phet Gad came to him on the part of God, not to declare the 
 pardon of his sin without his being punished for it, but to 
 propose which of the three punishments he would choose, 
 famine, war, or pestilence. The penitent king, judging it 
 more expedient to fall into the hands of God than into the 
 hands of men, chose pestilence. The pestilence began, and 
 raged with such violence, that, in three days' time, it carried 
 off no fewer than seventy thousand persons. To see such 
 numbers of his subjects so suddenly snatched out of life on 
 his account, David was more sensibly afflicted than if the 
 whole punishment had fallen singly upon himself. Penetrat- 
 ed with the most tender feelings for his suffering people, he 
 wept and prayed the whole time. It is I, said he to almighty 
 God, it is I, who have sinned ; I have done the evil, and why 
 do my people suffer ? Rather turn thy anger, O my God, and 
 let thy vengeance fall upon me. Such was the king's prayer : 
 the fervour that accompanied it extinguished the divine 
 anger ; the exterminating angel stopped his hand, and the 
 evil ceased. 
 
 By this example we see, and the holy fathers remark the 
 same, that, as almighty God sometimes punishes his people 
 
AGE IV.] HOLY BIBLE. 191 
 
 for the sins of those by whom they are governed, so he often 
 spares for the sake of those, who strive by their prayers to 
 disarm his justice, and obtain his mercy. 
 
 A. M. 2989.] Salomon King, 3 Kings 1. [A. C. 1011. 
 
 David was now almost worn out with sufferings and in- 
 firmities of age. His visible decline of life awakened the 
 expectations of his aspiring sons. They had all their eye up- 
 on the throne, and no one was without hope. Adonias, the 
 eldest of the brothers, seemed determined to be beforehand 
 with the rest. This ambitious prince, having taken care to 
 engage in his interest some of the leading men in the king- 
 dom, prepared a splendid entertainment for his friends, that 
 they might take that opportunity to proclaim him king. Na- 
 than had intelligence of the plot, and, being interested for Sa- 
 lomon, whom the king intended for his successor, communi- 
 cated it to Bethsabee, advising her to go immediately to the 
 king, and remind him of his promise in favour of her son. 
 She readily followed his instructions, and, while she was yet 
 speaking to David concerning his successor, in came the pro- 
 phet, as if it had been by chance, and respectfully begged to 
 know, if, by his royal will, Adonias had been called to the 
 throne. Alarmed at the question, David gave immediate 
 orders for his son Salomon to be anointed and enthroned. 
 Sadoc, the high-priest, and Nathan, the prophet, lost no time 
 in the execution of this order. The ceremony ^vas solemnly 
 performed in Gihon, and Salomon, by sound of trumpet, was 
 proclaimed king before any of the adverse party had the least 
 suspicion of it. By this stroke, Adonias saw an end put to 
 his schemes at once ; his partisans abandoned him to save 
 themselves, and he, a suppliant criminal, fled to the altar, as 
 his only refuge. Salomon pardoned him for what was past, 
 and promised that no harm should befall him as long as he 
 remained within the bounds of duty. David, in the interim, 
 was hastening towards his end ; a deadly chill had benumbed 
 his limbs, and no covering of clothes could keep him warm. 
 Abisag, a comely virgin, in the bloom of youth, was chosen 
 out to nurse and cherish the decrepit king, and to sleep in 
 his bosom. David, perceiving the time of his dissolution was 
 drawing nigh, called to him his son Salomon, and gave him 
 such instructions as he judged necessaiy for his future con- 
 duct in the government of the realm : he recommended to 
 him a religious observance of the law, as it is written in the 
 
192 HISTORY OF THE [age iv. 
 
 book of Moyses, a fidelity in his duty to God, and equity in 
 the administration of justice amongst his subjects : he, more- 
 over, gave him a solemn charge to build a temple to the Lord, 
 the God of Israel, which he had much desired, but had not 
 been permitted to do himself; telling him, that he had already 
 prepared materials, workmen, and money, for the building : 
 he concluded with some instructions of a private nature, rela- 
 tive to Joab and Semei ; after which he slept with his forefa- 
 thers, in a good old age, full of days, and riches, and glory, 
 and was buried in his own city, which henceforward became 
 the burying-place of the kings of Juda. 
 
 Semei, at first, experienced great lenity from the new king ; 
 but his disobedience, at the end of three years, drew upon 
 him the punishment, which had been long due to his formei 
 insolence. The innocent blood of Amasa and Abner had for 
 many years cried for vengeance against Joab. The conspi- 
 racy of this general with Adonias against the present king, 
 called down the stroke, at last, which the late king had sus- 
 pended during his own life. For Adonias, after the demise 
 of his father, had resumed his pretensions to the throne, and 
 had demanded Abisag in marriage. Salomon saw into his 
 designs, and cut off his pretensions at once, by depriving him 
 of life. Some time after, almighty God appeared to Salomon 
 in a dream, and promised to grant him whatever favour he 
 should ask. Salomon turned his thoughts upon the favours 
 which his father David and he had already received from the 
 divine hand, and, considering himself now raised to a dignity, 
 which, the higher it was, exposed him the more to difficulties, 
 he saw that great prudence would be requisite for the right 
 government of a great people, and, therefore, begged of God 
 to grant him wisdom. His choice proved him worthy of the 
 gift he asked. God was pleased with his petition, and to a 
 wisdom superlatively greater than had yet been, or should be 
 granted to any man besides, he added riches and glory supe- 
 rior to what any king had possessed before him. 
 
 By the example of this wise prince. Christians are in- 
 structed, what in their choice they are to esteem, and what 
 to prefer. Riches, honours, and the pleasures of life, may 
 well constitute the wish of an idolater, or of an infidel, who 
 knows no other happiness than what affects his senses ; but 
 on a Christian, truly wise,, who considers the dignity of an 
 immortal soul, those transient objects make no lasting im- 
 pression. Being taught, from his earliest years, that he has 
 been created, not only to serve, but to possess, the God whom 
 
AGE iv.J HOLY BIBLE. 193 
 
 he adores, he aims at riches, honours, and glory, infinitely 
 more excellent than what this world can give. He aspires 
 to the kingdom of heaven ; he studies the virtues that must 
 gain him his Creator's love, and entitle him to a crown, which 
 no rust shall ever tarnish, and no time consume. To seek 
 the kingdom of God and his justice, is the perfection of true 
 Christian wisdom ; and true wisdom is the source of every 
 other good gift, that descends to us from the Father of lights. 
 
 A. M. 2991. J Decision of Salomon. [A. C. 1009. 
 
 3 Kings 3. 
 
 Salomon immediately began to display the talents with 
 which God had blessed him : an occasion offered, in which 
 he gave such a specimen of his wisdom, as excited the admi- 
 ration, and gained him the esteem, of all his subjects. Two 
 women of evil fame came before him to beg he would decide 
 a matter of dispute between them. This woman and I, said 
 one of them to the king, dwelt in the same house, where 
 both of us, within the space of three days, were separately 
 delivered of a male child. She unfortunately happened to 
 smother hers in the night, as she lay asleep. She arose si- 
 lently out of bed, undiscovered stole from me my babe, 
 leaving her own dead child in the place of it. In the mom* 
 ing, when I woke, I rose with an intent to give my infant 
 suck, and, to my surprise, found a dead child by my side. I 
 fixed my eyes upon the breathless body, and, considering him 
 more diligently, when it was clear day, I plainly saw the in- 
 fant was not mine. To this the other woman made reply, by 
 charging her with a malicious falsehood, and claiming the liv- 
 ing child as her own. They both went on, for some time, to 
 dispute the matter with an equal degree of pbsitiveness, the 
 one as strenuously denying what the other as strenuously 
 affirmed. Nothing could be collected in favour of one side 
 more than of the other ; no information could be gathered 
 from any witness ; the accident had happened in a private 
 house, and under the cover of a dark night. To discover the 
 truth, under such perplexing circumstances, required the sa- 
 gacity of a Salomon, who, by his conduct on this occasion, 
 showed himself possessed of a wisdom, which saw into the 
 secrets of all nature, not only with respect to plants, trees, 
 and animals, as the Scripture testifies of him, but also with 
 respect to men, by diving into thr deep recesses of the hu- 
 man heart, and disclosing the hidden movements of a mother's 
 17 B u 
 
194 HISTORY OF THE [age v. 
 
 love. The king, having sent for a sword, ordered the child 
 to be divided in two, and half to be given to the one, and 
 half to the other. The pretended mother stood silent on hear- 
 ing the sentence, while the other, melting into tears of ten- 
 derness for her helpless infant, earnestly cried out, I beseech 
 thee, my lord, give her the child alive, and do not kill it. 
 Nature there spoke, and palpably discovered her to be the 
 true mother of the child. Salomon therefore ordered him 
 to be delivered to her. The decision gave universal sa- 
 tisfaction, and all Israel admired the wise ingenuity of the 
 king. 
 
 Disputes must inevitably happen, where men are influ- 
 enced by different principles, and have a different interest to 
 pursue : and in those disputes the like difference of conduct 
 will often appear, as appeared between the two mothers in 
 their pretensions to the surviving child. The man who is 
 blinded by jealousy or self-love, often attributes to his neigh- 
 bour the very evils of which he himself has been the cause ; . 
 he cares but little what disturbance he may give, or into what 
 confusion he may throw his neighbours, as long as he either 
 gains his ends, or prevents his rival from gaining his : while 
 the good Christian, whose principle is charity, is as moderate 
 in his proceedings as he is steady in his claim. Void of ani- 
 mosity, he pursues his light, that justice may be done ; but, 
 when that right can no longer be insisted upon without in- 
 juring the innocent, he drops his pursuit, and consoles him- 
 self, for whatever loss he suffers, in the testimony of an 
 upright conscience. 
 
 END OF THE FOURTH AGE. 
 
 FIFTH AGE OF THE WORLD. 
 
 FROM THE FOUNDATION OF SALOMON'S TEMPLE, 2992, TO THE 
 END OF THE JEWISH CAPTIVITY UNDER CYRUS, 3468, CON- 
 TAINING THE SPACE OF 476 YEARS. 
 
 A. M. 2992.] Temple of Salomon, 3 Kings 6. [A. C. 1008. 
 
 The reign of Salomon was a reign of peace and of every 
 temporal fehcity. The immense riches of the prince flowed 
 
AGE v.] HOLY BIBLE. 196 
 
 in upon his subjects, and each one, as the Scripture says, re- 
 posed without fear under the shade of his own vine and fig- 
 tree. Gold was in such plenty, that no one concerned him- 
 self about it, and silver was as common as the stones, that 
 lay heaped upon the ground. All the effusion of magnificence, 
 which the greatest princes have at any time displayed, falls 
 far short of that which the Scripture relates of king Salomon. 
 For the daily supply of his table, he had upwards of a thou- 
 sand bushels of fine flour, according to the computation of 
 measures, and double that quantity of common meal ; thirty 
 oxen, and a hundred sheep ; besides a prodigious multitude of 
 stags, roebucks, buffles, and fatted fowls. He kept forty 
 thousand stalls of horses for his chariots, and twelve thou- 
 sand for the saddle, all regularly fed, and arranged in the 
 fairest order. The peace, that smiled over all the land, was 
 both the cause and consequence of this surprising plenty. 
 Being thus blessed with peace, and free from the very appre- 
 hensions of war, Salomon resolved to execute the design, 
 which his religious father had minutely described and ear- 
 nestly recommended to him before he died : it was to build 
 a temple in honour of the living God. He made an agree- 
 ment with Hiram, king of Tyre, to supply him with firs and 
 cedars for that purpose from Mount Libanon : he called out 
 the ablest workmen and artificers of his own subjects to the 
 number of thirty thousand : eighty thousand men were set 
 to hew out stones, and shape them for the masons, and 
 seventy thousand more were constantly employed in carrying 
 the materials, as they were wanted : besides these there 
 were three thousand three hundred overseers, who had no- 
 thing else to do, but to inspect each department and direct 
 the whole. The dimensions of the temple contained three- 
 score cubits in length, twenty in breadth, and thirty in 
 height : a porch was erected in the front, twenty cubits long, 
 tew broad, and a hundred and twenty high. Adjoining the 
 walls, round about the temple, lay several courts and ranges 
 of chambers, in tliree stories, one above the other, for difTereot 
 uses. A cedar partition from top to bottom, with two folding 
 <ioors richly carved and gilt, divided the grand dome into two 
 unecpial parts ; the first of which measured forty cubits in 
 lengtli, and was called the sanctuary ; the second measured 
 twenty cubits, and was called the holy of holies. The inside 
 of both divisions was covered with cedar and deal planks, 
 twenty cul)its high, embellished with carvings in relievo, 
 gilt, and wron-lif with cherubim and pabu tices, and divers 
 
196 HISTORY OF THE [age v. 
 
 figures, that stood projecting out of the wall. The ceiling 
 was carried up from thence with cedar boards in the form of 
 an arch, rising ten cubits in the centre. The floor was paved 
 with beautiful and precious marble, the walls and ceiling, both 
 of the oracle and sanctuary, were plated with the purest gold, 
 and the plates were fastened on with nails of gold. Salo- 
 mon laid the foundations of the temple in the fourth year of 
 his reign, and completed it in the eleventh, which was the 
 twenty-ninth of his age, and the three thousandth of the 
 world ; being the first happy man who erected a temple to 
 the true God ; a temple so rich, and upon so grand a scale, 
 that the world at that time had seen nothing comparable to it. 
 Happy had Salomon been indeed, says saint Ambrose, if 
 he had at the same time been careful to ground himself in 
 the virtue of humility ; but, after having built a temple of 
 stones and timber in his youth, he, in an advanced age, shame- 
 fully profaned the living temple of his own body. By an 
 example the most deplorable, he is a warning to those Chris- 
 tians, who content themselves with some of the shining 
 works of virtue, as if nothing more were wanting to make 
 them really good ; the ground of true virtue, in which con- 
 sists the happiness of man in this life, as saint Austin remarks, 
 is to be humble. Salomon, in the midst of worldly greatness, 
 fell into disgrace with his Creator, and, by the subsequent 
 shame of unbridled lust, tarnished the glory of his formei 
 deeds. 
 
 A. M. 3000.] Furniture of the Temple. [A. C. lOOa 
 2 Chron. 3. 4. 
 
 The images of two cherubim, ten cubits high, made of 
 olive-wood, and overlaid with gold, were set in the midst of 
 the inner temple. They stood upright, facing the sanctuary, 
 with their wings stretched forth in such a manner that one 
 wing of each cherub touched the opposite wall, and the 
 other two wings joined one another in the midst of the tem- 
 ple, each wing being five cubits long. A veil of violet, 
 purple, scarlet, and silk, decorated with cherubim lichly 
 wrought, hung against the partition, that enclosed the holy 
 of holies. In the sanctuary stood the altar of incense, which 
 was made of cedar, covered with gold, and ten golden can- 
 dlesticks, five and five on each side, with their lamps, to give 
 light before the oracle. There were, moreover, ten tables, 
 covered with gold, for the loaves of show -bread, censers also. 
 
AGE v.] HOLY BIBLE. 197 
 
 and vessels for the perfumes, bowls and mortars of pure gold, 
 and vast quantities oi' other sacred furniture for the divine 
 service. In the court, before the temple, was the brazen 
 altar of holocausts, ten cubits high, twenty long, and as 
 many broad. Ten large lavers of brass, curiously graven 
 and ornamented with festoons and figures of different 
 animals, stood five and five on each side, for the conve- 
 nience of washing all such things as were to be offered in 
 holocaust. On the right side, over against the east, towards 
 the south, was placed the molten sea, so called on account 
 of its prodigious size. It was made of founded brass, mea- 
 suring ten cubits from brim to brim, five in height, and thirty 
 in circumference. It was supported by twelve brazen oxen, 
 of which three looked to the east, three to the west, three 
 towards the north, and three towards the south : the use of 
 this immense laver was for purifying the priests before the 
 daily performance of their sacerdotal functions. A vessel of 
 this sort, but of a much inferior size, had by Moyses been 
 made of copper, and placed between the altar and the taber- 
 nacle, that the priests might there wash their hands and feet 
 as often as they went in and out of the sanctuary. Hence it 
 is imagined, that, whenever the sacrifice of incense was offer- 
 ed, the priests approached barefoot to the altar of perfumes, 
 and were, therefore, bound by a special law, to purify them- 
 selves in the sacred laver, under pain of death. 
 
 From this external purity, which was required as a neces- 
 sary preparation for those ancient sacrifices, that were no 
 more than a figure of what was to come, it is easy to con- 
 clude what purity, both of body and soul, God expects from 
 those, who are his priests and the ministers of his altar in the 
 law of grace. For, since it is almost impossible for them, 
 while they converse with men, as saint Gregory observes, to 
 ])e wholly spotless in their actions and affections, which are 
 indicated by the hands and (eet^ they must have recourse to 
 the purifying laver of compunction and humility of heart, that 
 their souls may be cleansed from sin ; that they never may 
 approach the holy altar, nor partake of the sacred mysteries, 
 but with respect, and, as far as human frailty will permit, with 
 a purity resembling that of angels. 
 17* 
 
198 HISTORY OF THE [age v. 
 
 A. M. 3001.] Dedication of the Temple, [A. C. 999. 
 3 Kings 8. 
 
 When Salomon had finished the temple, and furnished it 
 with every requisite, both for use and ornament, he prepared 
 for the solemnity of its dedication. To render the ceremony 
 as awful as he could, he published an order for his subjects 
 to attend on the ninth day of the seventh month. All the 
 ancients of Israel, the heads of the families, and princes of 
 the tribes, obeyed the summons. They advanced to the city 
 of David, on Mount Sion, where the ark of the covenant 
 had been placed by that religious king ; the priests respect- 
 fully took it up, and the Levites carried the vessels, and all 
 other furniture, that had been in the tabernacle of Moyses. 
 The king himself walked in procession before the ark, which 
 was carried upon priests' shoulders, and set down in its place 
 in the holy of holies, under the wings of the cherubim. 
 There was nothing in the ark besides the two tables of stone, 
 engraven with the ten commandments, which Moyses put 
 there at Mount Horeb, when he came out of the land of 
 Egypt. When the priests were out of the sanctuary, the 
 Levites, and singing men, under the direction of Asaph, He- 
 man, and Idithun, began to play upon their cymbals, and 
 psalteries, and harps, on the east side of the altar, and with 
 them a hundred and twenty priests, sounding with trumpets. 
 The air resounded far and near with the loud concert of 
 voices and instruments ; and when they began to sing the 
 words, Give glory to the Lord ^ for he is good j for his mercy 
 endurethfor ever^ the house of God was filled with a cloud, 
 nor could the priests stand to minister, on account of the cloud. 
 Upon which Salomon said. The Lord promised that he would 
 dwell in a cloud ; and, turning his face towards the people, he 
 blessed the whole multitude of Israel, as he stood upon the 
 brazen scaffold, which he had set up on that occasion, in the 
 middle of the temple, before the altar of the Lord. Then, 
 kneeling down, and lifting up his hands towards heaven in 
 fervent prayer, he begged the Almighty to shower down his 
 choicest blessings upon the people of Israel ; to grant the pe- 
 titions of those, who should come into that temple to adore 
 him ; and to let his anger be appeased by the repentance of 
 those, who should there confess their sins to him. He ear- 
 nestly besought the divine Goodness, that the people might 
 there find an assured refuge in the day of afiliction, a safe 
 defence against the fury of their enemies, and a comfortable 
 
AGE v.] HOLY BIBLE. 199 
 
 resource from every calamity of pestilence and famine ; that 
 he would look graciously upon his humble supplicants, aad 
 grant every kind of happiness to those, who should at any 
 time call upon his name in that holy place. The king 
 had no sooner ended his prayer, than fire came down from 
 heaven, and consumed the holocausts, and the majesty of the 
 Lord filled the temple. The whole assembly fell prostrate 
 upon the ground at the sight, and adored and praised the 
 Lord, Because he is good^ and his mercy endurethfor ever. 
 The festivity lasted fourteen days, during which time Salo- 
 mon offered no fewer than twenty-two thousand oxen, and 
 one hundred and twenty thousand rams, in sacrifice to the 
 living God. 
 
 The holy fathers, in their reflections upon Salomon's mag- 
 nificence on this solemn occasion, remark, how incomparably 
 greater is the respect due to our Christian churches, wherein 
 resides the very truth, of which the Jewish temple had no- 
 thing more than the shadow. For, let us open the heavens, 
 and look into the heaven of heavens, says saint Chrysostom, 
 we shall find nothing more holy, nothing greater, than what 
 Jesus Christ himself has placed upon our altars. 
 
 A.M. 3013.] Queen of Saba, 3 Kings 10. [A.C.987. 
 
 As soon as Salomon had completed and consecrated his 
 temple to almighty God, he began to build a palace for him- 
 self, which he planned and finished in so grand a style, that 
 it became a subject of admiration to the many that flocked to 
 see it. Salomon was in quiet possession of the whole tract 
 of country, which almighty God had promised to the race of 
 Abraham, and not an enemy was near to disturb his peace- 
 ful reign. From distant nations, from all kings of the earth, 
 strangers came to see the works, and to hear the wisdom, of a 
 man, who was universally looked upon as the wonder and 
 glory of his age. Of the many foreigners, whom fame and 
 curiosity drew to Jerusalem at that time, the queen of Saba 
 was the most distinguished. The accounts she had received 
 of the wonderful king of Israel were so far above her con- 
 ception, that she was determined to see whether the reality 
 of his greatness bore any proportion with what report had 
 spread abroad concerning him. With a noble train of atten- 
 dants, she began her journey from the extremity of the south, 
 and brought him ])rcsents worthy of her own and Salomon's 
 magnificence, a hundred and twenty talents of gold, vast 
 
200 HISTORY OF THE [agk v 
 
 quantities of precious stones and perfumes. She entered the 
 royal city ; she viewed the palace and the temple ; she stood 
 astonished at the richness and boldness of the architecture : 
 but, when she came to hear the wisdom of the king's dis- 
 course, and considered with what depth of knowledge he 
 reasoned upon every subject, she seemed in a manner trans- 
 ported out of herself. The dignity of divine worship, the 
 splendour of the court, the number of the king's officers, and 
 the regularity of his family, added much to her surprise : she 
 owned that her expectations had been far surpassed, and that 
 public fame, which so often magnifies, had here fallen far short 
 of the reality. She seemed to envy the happiness of those, 
 who were employed in the service of so great a prince, and 
 were near enough to catch the wisdom, that dropped from his 
 lips. Being then convinced of what she never could have 
 believed, if she had not seen, she took her leave, to return 
 into her own country, loaded with royal presents, far more 
 precious than those she had brought. 
 
 The arrival of the queen of Saba from the south, to view 
 the wonders, and to hear the wisdom, of king Salomon, is 
 mentioned by our blessed Saviour, in his Gospel, as a warn- 
 ing, lest she one day rise to condemn us before the judgment 
 seat of almighty God. She went to hear the wisdom of a 
 man, subject to infirmities, and liable to errors like herself, 
 and 4iappy did she pronounce them, who were permitted to 
 approach his person. Christians have God himself for their 
 master ; it is Jesus Christ, the increated wisdom of his Fa- 
 ther, whom they hear : they have his unerring word for their 
 rule of life, and the kingdom of heaven for their recompense : 
 inexcusable, therefore, is their conduct, if, in their actions, 
 they prefer man to God, the wisdom of the world to that of 
 Jesus Christ, the enjoyment of the earth to the happiness of 
 heaven. 
 
 A. M. 3023.] Fall of Salomon. 3 Kings 11. [A. C. 977. 
 
 The glorious beginnings of Salomon's reign were sullied 
 by a disgraceful end. By a fall still more deplorable than 
 that of his father, he convinces us, that man never can rely 
 with security upon himself; but, the more elevated his station 
 is, the more diffident he ought to be of his own abilities. 
 The heart, which, for many years, had been the temple of 
 the Holy Ghost, began to be most shamefully polluted by the 
 love of women. Salomon, the once cherished favourite of 
 
AGE v.] HOLY BIBLE. 201 
 
 God and men, fell from one abyss into another ; bereft of his 
 wisdom, he sunk from the depth of lust into the gulf of ido- 
 latry. He married no fewer than a thousand wives, seven 
 hundred of whom had the title and rank of queens. Though 
 a plurality of wives was at that time permitted by the law, 
 yet such an excess in the number, especially of idolatrous 
 women, was expressly forbidden. Salomon had chosen to 
 himself wives from Egypt, from the country of Moab and Am- 
 mon ; and so blind and violent was his passion for them, that, 
 at their request, he ordered different temples to be erected to 
 their different idols. Astharthe the goddess of the Sidonians, 
 Camos the idol of Moab, and Moloch the idol of Ammon, 
 not only had their temples, but received worship from Salo- 
 mon himself. A conduct so unaccountably criminal in a wise 
 man, now fifty years of age and upwards, drew upon him 
 God's severest indignation. Almighty God appeared to him, 
 not, as he had done twice before, to approve his actions or to 
 grant him favours, but to denounce heavy judgments upon 
 him for his crimes. He told him that his kingdom should be 
 divided, and the greater part of it given to his servant ; but 
 that, in consideration of his father David, this division sliould 
 not take place till after his death. Jeroboam, the son of Na- 
 bat, was the servant here pointed at, and Salomon knew it by 
 what had passed between him and the prophet Ahias. That 
 prophet, having met with Jeroboam in the field, took his cloak 
 and divided it into twelve parts, of w hich he bade him take 
 ten, as a mark of the division God was about to make of the 
 twelve tribes of Israel, in punishment of the king's infidelity. 
 Jeroboam was a man of good natural abilities, and intrusted 
 with a public employment under Salomon ; but, having met 
 with some contradiction, he lifted up his hand against the king. 
 After such insolence, he had no clemency to expect from his 
 provoked sovereign, and, being pursued by the ministers of 
 justice, saved himself by a precipitate flight into Egypt. Sa- 
 lomon reigned forty years over Israel with great magnifi- 
 cence : he slept with his forefathers in the fif^ty-ninth year 
 of his age, and was buried in the city of David, leaving the 
 world in doubt, wliether his memory be more worthy of praise 
 or censure, whether he died the friend or enemy of his Cre- 
 ator, the object of liis love or hatred. The holy Scripture 
 informs us of his sin, but makes no mention of his repent- 
 ance : whether he lepented or not, no one can positively 
 Bay : some think ho did, and that in his book of Ecdesiastes 
 
 Cc 
 
202 HISTORY OF THE [age v. 
 
 is expressed the sorrow of his heart for having sinned, and 
 the vanity he found in all his sinful pursuits. 
 
 Be that as it will, however fatal to himself the fall of Sa- 
 lomon may have been, it cannot fail of being serviceable to 
 those who view it with the eye of faith. It must inspire a 
 contempt of all the world can give ; the greatest affluence 
 of riches, pomp, and pleasures, cannot satisfy an immortal soul, 
 nor make her happy. Worldly enjoyments never were pos- 
 sessed so abundantly by any man as by Salomon ; and no 
 man ever was so thoroughly acquainted with their vanity and 
 empty promises. Vanity of vanities, is the sentence he has 
 pronounced upon them : all is vanity and affliction of mind, 
 unless it be to love God, and to serve him alone. 
 
 A. M. 3029.] Counsellors of Roboam, [A. C. 971. 
 
 3 Kings 12. 
 
 Salomon, to defray the vast expenses he was at in his 
 buildings iiad manner of living, had burdened his subjects 
 with heavy taxes. Upon his death, Roboam, his son and 
 successor, received an humble petition from the people, pray- 
 ing for relief. The young king took three days to consider 
 of it, during which time he assembled his council of state to 
 deliberate what answer he should make. The most experi- 
 enced counsellors, who had been employed by the late king, 
 agreed in opinion, that the way for a prince to establish his 
 power, and to make himself master of his subjects, was to 
 gain their affections by lenient measures in the beginning, and 
 therefore advised Roboam to give a favourable answer to his 
 people, upon the subject of their petition. To a prince in the 
 vigour of youth, giddy with his present power, and uncon- 
 cerned about what might be the consequence, this advice was 
 not welcome. He addressed himself to the young men who 
 had been brought up with him, and were ready to flatter him 
 with the advice that was agreeable to his own notion. Young 
 and unexperienced in the art of governing, he adopted the 
 false system of his flatterers, and answered the deputies of 
 his people in a very imperious language ; instead of lessening, 
 he harshly threatened to add still more to their present 
 grievances, and, instead of whips, to beat them with scorpions. 
 The sacred historian observes, that this imprudent prince was, 
 by the sacred judgments of God, permitted thus to act, and 
 thus to hasten on the execution of what Ahias had foretold 
 to Jp roboam. For Roboam's answer to the deputies was no 
 
AGE v.] HOLY BIBLE. 203 
 
 sooner made public, than the people broke out into an open 
 revolt, and vowed never to submit themselves again to so 
 lawless a master. The prince, upon this, seemed sensible 
 of the false step he had made, and sent Aduram, one of his 
 principal officers, to appease the tumult, before it should rise 
 too high. But the flame of sedition was now kindled : Jero- 
 boam, who was come back from Egypt, had been active in 
 blowing up the coals ; Aduram was no sooner seen, than 
 stoned to death ; and it was but by flight that the king escap- 
 ed out of their hands. In this ferment, the people of all Israel, 
 that is to say, ten of the tribes, withdrew from their allegi- 
 ance to the house of David, and chose Jeroboam for their 
 king. Roboam fancied that he had strength sufficient to bring 
 them back to their duty, and that, by force of arms, they might 
 be compelled to acknowledge his authority. With him there 
 remained the tribes of Benjamin and Juda, which last was by 
 far the most considerable. He raised an army of a hundred 
 and eighty thousand men, with an intention to pursue his just 
 rights ; but an inspired man, whose name was Simeias, un- 
 expectedly came to him, and, on the part of God, forbade him 
 to proceed against Jeroboam and his brethren of Israel, be- 
 cause nothing had happened, in this revolution of affairs, but 
 as God himself had said. 
 
 Thus, through the indiscretion of a young king, began the 
 long and fatal division of the Israelites among themselves ; 
 thus, within the narrow limits of a single nation, were erected 
 the two distinct kingdoms of Juda and Israel. In this re- 
 markable epoch of the sacred history, it appears, that God 
 disposes of the state of nations as he pleases, and that on 
 him depends the fate of kings no less than that of other men. 
 The most wise of men left his crown to an imprudent son, 
 and the irregularities of Salomon's advanced age were 
 visibly punished by the folly of Roboam's youth. The fool- 
 ishness of Roboam, in preferring the opinion of his young 
 companions to the sage advice of his old counsellors, bears 
 an exact resemblance with the misfortune of those who will 
 listen only to such advisers as are either not capable to di- 
 rect them right, or not honest enough to dissuade them from 
 what is wrong. 
 
 A.M.3030.] The disobedient PropheL 3 Kings 13. [A.C.970. 
 
 Jeroboam, seeing himself master of the ton tribes of Isra- 
 el, adopted a system of politics, which is but too often follow- 
 
204 HISTORY OF THE [a^e v. 
 
 ed by such Christians as make religion subservient to their 
 interest. This impious king was persuaded, that, should he 
 let his subjects go to perform the public duties of religion in 
 the temple of Jerusalem, they would, by degrees, have less 
 respect for him, and perhaps return to the allegiance of their 
 former sovereign : he therefore ordered two golden calves to 
 be made, — one of which he setup in Bethel, and the other in 
 Dan, — and divine honours to be paid to them, as to the God 
 who had brought them out of Egypt. To them he erected 
 two stately altars, and, in the worship of his idols, he strove 
 to imitate the form that was observed in honour of the true 
 God. He himself was the grand performer of his supersti- 
 tious ceremonies. As he was one day standing upon the 
 altar of Bethel, and offering incense to his idol, a prophet 
 from Juda came, and, in the name of God, thus cried out 
 against the altar : Altar, said he, a child of the house of Da- 
 vid, by name Josias, shall be born, and he shall immolate upon 
 thee the priests of the high places, who now burn incense 
 upon thee, and he shall burn men's bones upon thee ; and, as 
 a testimony of the truth I utter, the altar shall forthwith be 
 rent, and the ashes, that are upon it, shall be poured out. 
 The altar that instant split asunder, and Josias, king of Juda, 
 literally fulfilled the prophecy three hundred and fifty years 
 afterwards. Jeroboam, instead of profiting oy this miraculous 
 admonition, grew furious, and called upon his guards to take 
 the prophet into custody. In the violence of his rage, he 
 stretched forth his hand against the man of God, and it with- 
 ered, nor was he able to draw it back again. Disarmed at 
 the stroke, he changed his threats into prayers, and became 
 an humble supplicant for his cure. By the prophet's prayer 
 the king recovered the free use of his hand as miraculously 
 as he had lost it. He acknowledged the favour, and invited 
 his benefactor home to dine with him, which the prophet 
 positively declined, upon the account that God had expressly 
 forbidden him either to eat or drink in that place. The man of 
 God departed homeward, and was soon after overtaken by an 
 old prophet, who dwelt in Bethel. This old prophet, having 
 been informed by his sons of what the man of God had done 
 that day in Bethel, immediately resolved to bring him to his 
 house ; he, therefore, went after him, and found him sitting 
 under a tree ; he courteously saluted and invited him to 
 dine . the prophet of Juda replied, that the Lord had for- 
 bidden him to eat or drink the least thing in that place ; 
 upon which the man of Bethel said, I also am a prophet, and 
 
AGE V.J HOLY BIBLE. 205 
 
 have been admonished by an angel of the Lord to follow, 
 and to bring thee back to Bethel, that we may there eat and 
 drink together. The prophet of Juda let himself be persuad- 
 ed : he returned with the other to Bethel, and, as they were 
 sitting together at table, the man of Bethel was inspired to 
 reprimand him for his disobedience, and to tell him, since he 
 had returned and eat, contrary to the command of God, that 
 his bones should not be buried in the sepulchre of his fore- 
 fathers. The prophet of Juda rose up, and departed : he 
 had not gone far, before a lion met and killed him in the way. 
 The old man, being told of the accident, went and found the 
 lion standing over the dead body, which he immediately took 
 up, and carried back to Bethel, where he buried it, and or- 
 dered his own bones, after death, to be buried in the same 
 grave. Thus the prophecy was both spoken and fulfilled the 
 same day. 
 
 As one sin is oftentimes the punishment of another, saint 
 Gregory thinks that the disobedience, into which the prophet 
 of Juda fell, may have been the consequence of some secret 
 vanity he had felt in seeing himself privileged with the gift 
 of miracles. Nothing is so apt to blind the understanding, 
 as a vain conceit of one's self; and that, perchance, may have 
 misled the prophet first to interpret, and then to break the 
 order he had received. Being deceived by the invitation of 
 a prophet of Bethel, he came to an untimely end ; by a vio- 
 lent but passing death, he paid the punishment due to his 
 disobedience, that his soul, by suffering, might be cleansed 
 from guilt, and be prepared for a life of endless happiness. 
 
 A. M. 3075.] Death of Zambn. 3 Kings 16. [A. C. 925. 
 
 Jeroboam enjoyed little peace in his new-acquired king- 
 dom, which was not to be maintained but by hard struggle 
 and perpetual bloodshed. After a troublesome reign of two 
 and twenty years, he finished a wicked life by an unhappy 
 death. His name is never mentioned in the holy Scripture 
 but with detcstali()n,onaccount of his having set up the wor- 
 ship of idols, which was followed by all the kings, his succes- 
 sors in the throne of Israel, till an end was put to tliat king- 
 dom by the Assyrians. Nadab, a prince equally wicked, 
 succeeded his father, and reigned two yc:us, when he was 
 deprived both of his crown and life by Baasa. Baasa pur- 
 sued the same violent method to secure the crown that he 
 had employed to get it : he cut off every branch of Jeroboam's 
 IS 
 
206 HISTORY OF THE [age v. 
 
 stock, and, by that bloody stroke, executed the very sentence 
 which the inspired Ahias had some years before pronounced 
 against Jeroboam, in punishment of his idolatry. Having 
 thus fixed his family, as he thought, in the throne of Israel, 
 he declared war against Asa, king of Juda. Asa had lately 
 succeeded his wicked father Abias, who reigned but three 
 years after the death of his father Roboam. The piety and 
 zeal for religion, which distinguished Asa's reign, drew down 
 the blessing of God upon his arms, and was the source of 
 many glorious victories, which the armies of Juda gained 
 against their enemies : for he had almost continual war with 
 Israel, and the Israelites were not able to stand against him 
 in the field. Baasa, after a cruel and turbulent reign of twen- 
 ty-four years, died, and left the crown to his son Ela. This 
 prince began his reign by the murder of Jehu, a holy prophet, 
 who had denounced the same heavy judgments against Baasa's 
 family, as Baasa himself had inflicted upon the family of Je- 
 roboam. Ela reigned no more than two years : for Zambri, 
 who was captain of half the cavalry, formed a conspiracy, and 
 murdered him as he was sitting at table in the governor's 
 house of Thersa, and declared himself king upon the spot. 
 Zambri's treason was no sooner known in the camp, than 
 Amri, who commanded the army, was chosen king by univer- 
 sal consent. Amri refused not the sceptre, which the unex- 
 pected favour of the people put into his hands. Being natu- 
 rally brave, he marched directly against his antagonist, who 
 had shut himself up in the city of Thersa. Zambri, finding 
 himself closely besieged by a resolute and active enemy, and 
 seeing the city in danger of being taken, shut himself up in 
 the royal palace, which he set fire to, and perished in the 
 flames, seven days after he had traitorously imbrued his hands 
 in the blood of his lawful sovereign. 
 
 Zambri died in his sins, says the holy Scripture, and, by 
 the tragical end he made, has shown the world how odious a 
 tyrant is both to God and men. The man, who might have 
 been happy, had he been content to move within the bounds 
 in which his fortune first placed him, became unhappy the 
 very moment that the desire of lawless power carried him 
 beyond his sphere. The title and the crown, which he had 
 acquired by the murder of his royal master, could not give 
 him peace of mind : tortured with remorse, and hurried away 
 by despair, he condemned himself to the flames, and thus be- 
 came the self-executioner of a criminal, equally impious 
 against God, as he had been cruel to his prince. 
 
AGE v.] HOLY BIBLE. Wl 
 
 A.M. 3092.] Elias fed by Ravens. 3 Kixgs 17. [A. C.908. 
 
 Amri, being peaceably possessed of the kingdom of Israel, 
 bought the mountain of Somer, on which he built a citj for 
 his royal residence, and called it Samaria. After a wicked 
 reign of twelve years, he had his son Achab for successor in 
 the throne. This prince, having married Jezabel, a daugh- 
 ter of the king of Sidon, brought in the worship of Baal, the 
 Sidonian idol, and became the very worst of his predecessors 
 in the kingdom of Israel, It was in this king's days that the 
 great Elias appeared, and began to exert the power he had 
 received, of working the most stupendous miracles in support 
 of the true religion. To punish the tribes of Israel for their 
 crimes, which were at that time swelled to an enormous 
 height, and to make them mindful of the God, whom they 
 had abandoned, the prophet, by his prayers, shut up the hea- 
 vens from giving any rain for three years. This long drought 
 caused a dreadful famine over the land : while others felt 
 the punishment due to their sins, the prophet was miraculously 
 supported by the divine hand, which fills every creature with 
 benediction. His place of residence was at first near the 
 torrent Carith, where the ravens brought him bread and 
 meat every morning and evening, and he drank of the pure 
 stream. The spring being at last dried up, he was directed 
 by almighty God to go to Sarephta, a town of the Sidonians, 
 where a widow woman would provide him \vith what was 
 necessary. As he came near the town, he found a poor wo- 
 man picking up a few sticks : he asked her for something to 
 drink : she went to fetch him a draught of water, and, as she 
 was going on towards her own house, he called after her, to 
 bring him also something to eat. She answered him, that a 
 handful of meal, and a little oil, was all she had for the sup- 
 port of herself and son ; that she was going to dress it for 
 them both, that they might eat and die. The holy man com- 
 forted the woman in her distress, bade her first go and make 
 him a little cake of the meal and oil she had, and, ai\er that, 
 make for herself and son ; for that neither the one nor the 
 other should fail, as lorn; as the drought continued. The 
 widow went, and did as the prophet told her. Both he and 
 she, and her family, eat, and from that day the pot of meal 
 did not waste, nor was the oil diminished. She was happy, 
 though of an idolatrous country, to entertain a prophet of 
 the living God under her roof; and, by rcntloring him a ser- 
 vice, whicli was refused him in the land of Israel, she pre- 
 
208 HISTORY OF THE [age v. 
 
 figured the future faith of the Gentiles, succeeding the incre- 
 dulity of the Jews. But the death of her only son happening 
 soon after, changed her joy into sorrow. The prophet was 
 moved at her misfortune, and, having a faith in God equal to 
 his compassion for the distressed mother, undertook to raise 
 the child to life again. He took the breathless corpse out 
 of the widow's arms, carried it to his room, laid it upon his 
 bed, and stretched and measured himself upon the child three 
 times, and cried to the Lord, and said, Lord my God, let 
 the soul of this child, I beseech thee, return into his body. 
 The Lord heard the voice of Elias : the child revived : Elias 
 took him down to his mother, and said, Behold, thy son 
 iiveth ! 
 
 In this instance, Elias is a bright example of that benevo- 
 lent charity, which all good men owe and pay to one another. 
 To condole with our suffering brethren, to grieve with the 
 afflicted, to comfort the distressed, to stoop to their relief, to 
 become little with the little, and weak with the weak, as far 
 as can be done without yielding to sin, is the exercise of 
 that Christian charity, which teaches us to love our neigh- 
 bour as ourselves. To become all to all, that he might gain 
 all to Christ, was the practice of saint Paul, and still is the 
 study of those holy men, who, according to their station in 
 life, are zealous to promote the service and glory of their 
 Creator. 
 
 A. M. 3096.] Sacrijke of Elias. 3 Kings 18. [A. C. 904. 
 
 While the prophet Elias lay safe in his retreat under the 
 widow's roof at Sarephta, Achab and Jezabel made dihgent 
 search after him, with a design of putting him to death, as 
 the cause of the heavy disasters that distressed the nation ; 
 but, not being able to discover where he was, they wreaked 
 their vengeance upon the priests of the Lord, and a dreadful 
 persecution was commenced against them. Achab, at that 
 time, had, for the intendant of his palace, a man of extraordi- 
 nary virtue, called Abdias, who, to screen as many as he 
 could from the fury of their persecutors, had concealed no 
 fewer than a hundred prophets in caves, where he privately 
 supplied them with all the necessaries of life. This holy 
 man, as he was ranging the country, to see if he could find 
 any grass for his horses and mules, met Ehas, who, by divine 
 inspiration, had left his retreat. The prophet bade him go 
 and tell his master, that Elias was there. Abdias was afraid 
 
AGE v.] HOLY BIBLE. 209 
 
 of undertaking the commission, being in doubt whether the 
 prophet might not fly off in the mean time, and thereby ex- 
 pose him to the king's indignation. Elias assured him, by 
 the Lord of hosts, that his resolution was, to see the king 
 that day. Abdias, therefore, informed Achab of it, and Achab 
 came to meet Elias. As soon as he saw him, he, with a stern 
 severity, exclaimed. Art thou he who troublest Israel ? To 
 whom Elias, with a spirit of zeal and fortitude not to be 
 daunted by threats, nor silenced by contempt, answered. It 
 is not I, who trouble Israel; it is you, O prince ; it is the 
 house of yoar father, who have left the true God, and sacri- 
 ficed to Baal. Nevertheless, call together the people of Is- 
 rael, continued he ; send for the prophets of Baal, and let them 
 meet me upon Mount Carmel. Achab, in compliance with 
 his request, sent to the children of Israel, and gathered toge- 
 ther the prophets upon the mountain. Elias came, accord- 
 ing to agreement, and addressed himself to the Israelites in 
 the following manner : How long will you be divided in your 
 choice, men of Israel ? How long will you hang in sus- 
 pense between the two ? If the Lord be God, acknowledge 
 him ; but if Baal, then follow him. Of the prophets of the 
 Lord, I am here the only one ; and, behold, of the prophets 
 of Baal, there are four hundred and Mij, Let two bullocks 
 be given us : let them take one, and me the other; let them 
 dress theirs, and lay it upon the altar : I will do the same 
 with mine ; but let no fire be put under either. We will, 
 each in our turn, call upon the God whom we respectively 
 adore, and he, who shall answer by sending do^vn fire from 
 heaven to consume the holocaust, shall be acknowledged for 
 the true and only God. The people, with one accord, ap- 
 proved of the proposal. The prophets of Baal began, in the 
 first place, to prepare their victim ; they laid it uj>on the 
 altar, and called upon Baal from morning till mid-day, hut 
 received no answer. You call not loud enough, said Elias 
 to them ; Baal does not hear you ; strain your voices higher; 
 your god is perhaps asleep, or on a journey, or talking, or at 
 an inn. Piqued at the pro])het's raillery, they exerted them- 
 selves anew, they bawled aloud, they leaped over the altar, 
 they slashed themselves with knives and lancets, hut could 
 get no answer from Baal. The hour of mid-day was elaps- 
 ed ; Elias called the people to him, and hade them repair the 
 old stone altar of the Loixl, which had l)een once there, but 
 was then broken down ; he drew a gutter round it, piled up 
 the wood in order, and laid his disjointed victim on the top. 
 LS* I)D 
 
210 HISTORY OF THE [age v. 
 
 This done, he ordered water to be brought, and poured upon 
 the pile, till it was thoroughly soaked, and the gutter filled 
 with the running stream. The hour appointed for the sacri- 
 fice being come, the prophet, in a solemn prayer, addressed 
 himself to the God of Abraham, Isaac, and Jacob, that he 
 would manifest his glory to the children of Israel, and con- 
 vince them that he was the Lord their God. He had no 
 sooner spoken, than the fire of the Lord fell, and consumed 
 not only the holoc-aust, but the whole pile, and very stones 
 of the altar. The evidence of the miracle answering exactly 
 to the prophet's proposal, left no room for any doubt or re- 
 ply ; the people fell flat upon the ground, and confessed that 
 the Lord was the only God. Then seize upon the prophets 
 of Baal, cried out Elias, and let not one escape : his order 
 was obeyed, and the impostors suffered immediate death, as 
 their crimes deserved. The prophet then prayed to God a 
 second time, that he would open the heavens, and let his 
 showers fall again upon the earth. The clouds, as he pray- 
 ed, began to gather, and scarce had the people time to reach 
 the town of Jezrael, before a copious fall of rain ensued. 
 
 This story of Elias, say the holy fathers, displays the 
 force of truth in the strongest colours, and marks out the in- 
 fluence it has upon the minds of men. Borne up by that 
 confidence, v*^hich his conscience gave him, Elias stood firm 
 in his duty to God, though alone, and surrounded by a whole 
 nation of his enemies. In his person we see verified the 
 saying of saint Jerom, that truth, for its support, wants but 
 few defenders ; ns> number of opponents can either hurt or 
 shake it. 
 
 A. M. 3097.] Flight of Elias. 3 Kings 19. [A. C. 903. 
 
 The wicked Jezabel, being told by Achab how her pro- 
 phets had been put to death, sent to let Elias know, that, be- 
 fore the end of four and twenty hours, he should experience 
 the same fate. The holy prophet trembled at the threat, 
 and fled out of the territories of Israel, to Bersabee of Juda. 
 There he dismissed his servant, and went forward one day's 
 journey into the desert. By this sudden vicissitude of cou- 
 rage and timidity in so great a prophet, we see, says saint 
 Gregory, how inconstant man is of himself, amidst the various 
 incidents of life, and how soon, after the most heroic actions, 
 he falls back, if not strengUiened from above, into his natural 
 State of despondency and weakness. Elias, having escaped 
 
AGE v.] HOLY BIBLE. 211 
 
 into the lonely desert, spent with fatigue, and oppressed with 
 anguish of mind, sat himself down under a juniper- tree, and 
 begged of almighty God to take him out of life. He laid 
 himself down to sleep upon the ground, and an angel of the 
 Lord appeared, and woke him, saying. Arise, and eat. He 
 opened his eyes, and saw a loaf and a pitcher of water plac- 
 ed near his head : he eat and drank, and composed himself 
 to sleep again. The angel came a second time, and bade 
 him eat again, because he had a great way to go. The pro- 
 phet rose up, and, being strengthened with that miraculous 
 bread, which, by the commentators of holy writ, is considered 
 as an emblem of the blessed Eucharist, which nourishes our 
 souls with spiritual life during our pilgrimage on earth, he 
 continued his journey for forty days and forty nights toge- 
 ther, till he came to the mountain of Horeb, where he con- 
 cealed himself in a cave. There he received an order from 
 almighty God, to repair back, through the desert, to Damas- 
 cus, where he should anoint Hazael king of Syria ; he was 
 also ordered to anoint Jehu to be king of Israel, and Eliscus 
 to be prophet. In obedience to this order, Elias left the 
 mountain of Horeb, and, in his way towards Damascus, 
 found Eliseus ploughing with twelve yoke of oxen in a field. 
 He spread his mantle over him, as he had been commanded, , 
 and made him a prophet. EHseus, feeling himself changed, 
 as it were, into another man, left the oxen, and ran after 
 Elias, saying, Let me only go, and take my last farewell of 
 ray father and mother at home, and I will follow thee. Elias 
 said. Go, and return back, for that which was my part, I 
 have done to thee. Eliseus returned, took a yoke of the 
 oxen he was ploughing with, invited the people to partake 
 with him in the feast, then rose up, and professed himself the 
 follower and inseparable disciple of Elias. 
 
 Eliseus, says saint Ambrose, left his father to follow Elias, 
 from whom he experienced every kindness, and every benefit 
 of a father's love. Being the studious imitator of his master's 
 virtues, he became his heir and successor in the gilt of pro- 
 phecy and miracles. Thus in the Old Testament, as well as 
 in the New, we have the brightest patterns of perfection form- 
 ed in the school of those excellent masters, wiio, l)y the lus- 
 tre of their virtues, have drawn others to copy their exam- 
 ple. In the law of gjaco, we have this advantage above 
 those of the ancient Testament, that we see the path of vir- 
 tue traced out to us not only by tlie men of (uhI, but also by 
 a God-man. Jesus Christ, in the actions he performed, as 
 
212 HISTORY OF THE [age v, 
 
 saint Austin remarks, so tempered the actions of his divine 
 and human nature together, as to place the imitation of his 
 virtues within the reach of our weak capacities. We profess 
 ourselves his followers, and the imitators of his virtues, and 
 great at the last day must be our confusion before the whole 
 world, if we shall appear to have acted in contradiction with 
 ourselves, and be found destitute of those ornaments of hu- 
 mility, self-denial, and patience, which are essential to the 
 character of a Christian. 
 
 A. M. 3105.] Piety of King JosaphaL [A. C. 895. 
 2 Chron. 17. 
 
 Whilst the wicked Achab reigned in the kingdom of Is- 
 rael, and Jezabel, his wife, concurred with him in every ex- 
 cess of impiety, the crown of Juda had passed from Asa to 
 his son Josaphat. Asa, in his general conduct, had been a 
 religious prince, and distinguished himself by many heroic 
 actions. He banished the worship of idols, built cities, and 
 restored good order amongst his subjects. During his reign, 
 Zara, the Ethiopian, invaded the territories of Juda, with a 
 million of men : Asa collected his troops, and, trusting in the 
 hand of God more than in the force of his arms, drove the 
 invaders back with great confusion and total overthrow of 
 their vast army. But being afterwards attacked by Baasa, 
 king of Israel, he did not show the like fortitude. Unmind- 
 ful of the power, which had rescued him from the arms of 
 the Ethiopians and Lybians, he made an alliance with the 
 king of Syria. Almighty God was displeased with his con- 
 duct, and sent the prophet Hanani to tell him, that, since he 
 had placed his confidence in the king of Syria, and not in the 
 Lord his God, wars from that day should arise against himr 
 The truth was disagreeable to a man, who had acted contrary 
 to it. Asa, notwithstanding his piety, ordered the prophet 
 to be imprisoned, and many of his subjects, who had displeas- 
 ed him, to be put to death. The Scripture, moreover, blames 
 him, when he was sick, for relying more upon the skill of his 
 physicians than upon the help of God's hand. Thus, after 
 having merited, for many years, the character of a just and 
 pious prince, he finished his reign by a mixture of actions, 
 that were either injurious to God, or cruel to his subjects. 
 After a reign of one-and-forty years, he was succeeded by 
 his son Josaphat, a prince not less distinguished for his reli- 
 gious, than for his kingly virtues. He pursued the path that 
 
AGE v.] HOLY BIBLE. 213 
 
 David had traced out to him. His great zeal for religion 
 endeared him to almighty God, and was the source of bound- 
 less blessings, that flowed in both upon himself and his peo- 
 ple. Not satisfied with the bare orders that his father had 
 given for no more sacrifices to be made to Baal, he struck at 
 the very root of the evil, and demolished the groves and 
 places of superstitious worship, that had been made upon the 
 tops of mountains. And, as ignorance is commonly the cause 
 of abuse in religious matters, he dispersed through the towns 
 of his dominions virtuous priests and Levites, who should 
 explain the law to his subjects, and teach the observance of 
 it With this attention to the duties of religion, Josaphat 
 joined an unwearied application to promote the welfare of 
 his people, and to provide for the security of his kingdom 
 against the attacks of foreign powers. In the art of govern- 
 ing, he surpassed all his predecessors, and, by that means, 
 made himself not only respected, but feared, by the neigh- 
 bouring princes. Constant success attended his arms, when- 
 ever he was compelled to turn them against the enemies of 
 his country. In the person of this prince, God seems to 
 show, that he takes a pleasure in heaping hgnours and glory 
 upon them who are faithful in their duty of honour and re- 
 spect to him. For' God honours those who honour him, and • 
 covers them with contempt who contemn him. 
 
 A. M. 3107.] Death of Achab. 3 Kings 21. 22. [A. C. 893. 
 
 The sins of Achab and Jezabel were now rising to their 
 full height : the murder of the innocent Naboth completed 
 their just measure. This inoftensive man, of the town of 
 Jezrahel, was possessed of a vineyard, which he had inherit- 
 ed from his ancestors, but which, unfortunately for him, lay 
 adjoining to the king's palace. Achab was desirous of con- 
 verting it into a garden, luxd offered either to purchase or ex- 
 change it for something better. But Naboth was particularly 
 fond of a spot, which he had inherited from his forefathers, 
 ;ind would, by no means, consent to part with it. Naboth's 
 refusal gave the king great uneasiness : insomuch, that, in a 
 fit of fretful indignation, he threw himself upon his bed, and 
 refused to eat. Jezabel, observing tlic violent agitation of 
 his mind, desired to know the cause ; and, upon his telling 
 her what it was, scornfully replied, Well dost thou reign, 
 and great is thy sway in the kingdom of Israel, if thy power 
 extends not to Naboth's vineyard ; 1 will procure it for thee. 
 
 J 
 
214 HISTORY OF THE [age v. 
 
 She, therefore, wrote a letter in the name of Achab, sealed 
 it with his signet, and sent it to the ancients and chief men 
 of Jezrahel, with orders, that they should suborn two false 
 witnesses, to prove that Naboth had spoken blasphemy against 
 God, and treason against the king. The order was no sooner 
 received than executed. Naboth was called upon to clear 
 himself of a crime, which he had never thought of : it was in 
 vain to plead ; the witnesses were prepared to swear, as they 
 had been directed. Naboth was declared guilty, condemned, 
 and stoned the same day. Jezabel, in triumph, ran to ac- 
 quaint the king, that he might go and take peaceable posses- 
 sion of Naboth's vineyard ; for that Naboth was dead. Achab 
 immediately hastened to the spot : Elias, by the command 
 of God, met, and accosted him in these words : Thou hast 
 slain Naboth ; thou hast possessed thyself of his vineyard ; but 
 in the very place where the dogs have licked the blood of 
 Naboth, they shall lick thy blood also ; thy race, like that of 
 Jeroboam and Baasa, shall be rooted out, and Jezabel shall 
 be devoured by dogs in the field of Jezrahel. Achab engag- 
 ed soon after in a war against the Syrians, and thereby 
 hastened his destruction. Josaphat, who had married his son 
 to Athalia, one of Achab's daughters, accompanied him to 
 battle. This religious prince, being unwilling to engage in 
 an enterprise of that importance without consulting God, 
 Achab ordered four hundred of his prophets to attend, who 
 unanimously agreed in the answer, that they knew would 
 flatter their master. But this did not satisfy the king of 
 Juda ; he desired to know, if no prophet of the Lord was to 
 be found. Achab answered, there was one ; but one whom 
 he could not hear, because he never promised him any thing 
 that was good. Josaphat begged he might see him, and hear 
 what he had to say. The prophet was then sent for : it was the 
 good Micheas, who, being uninstructed in the art of evil flat- 
 tery, contradicted every thing that the false prophets had 
 said, and foretold that the unsuccessful war should end in 
 Achab's death. Achab ordered him to be carried ofl* imme- 
 diately to prison, to be there fed with the bread of afiliction 
 and water of distress, till his return in peace. If thou return 
 in peace, replied the prophet, the Lord hath not spoken by 
 me. The king was struck at the prophet's words, and, in 
 consequence, put off" the ensigns of royalty, not to expose him- 
 self in the field more than necessary : for he knew the king of 
 Syria's resentment was levelled principally against him ; and, 
 in effect, orders were given to the Syrian troops, to direct 
 
AGE V.J HOLY BIBLE. 215 
 
 their chief attacks against the king of Israel's person. The 
 two armies advanced to give each other battle. The princely 
 equipage, which distinguished Josaphat, alone, above the rest, 
 drew the whole weight of the battle that way, and he actu- 
 ally had fallen by the sword of the Syrians, if he had not 
 declared aloud who he was. To such extremity of danger 
 was a well meaning prince exposed, in consequence of the 
 alliance, which he had made with a wicked one. By a ran- 
 dom shot from a Syrian bow, Achab was mortally wounded 
 in his chariot ; a stream of blood gushed from the wound ; he 
 ordered his charioteer to drive him out of the field of battle, 
 and he died at night. His chariot was drawn to the pool of 
 Samaria, where it was washed, and the dogs licked up his 
 blood, as the Lord had spoken. So inevitable is the stroke 
 that God has once decreed against the crimes of men ! The 
 most potent monarchs, when their time is come, are as little 
 able to resist as the least of their subjects : in the hour of 
 their prosperity they may thunder at others, says saint Aus- 
 tin, but the God of heaven, when he pleases, hurls down the 
 vengeance, which is due to their impiety ; and then it is, that 
 they, who, according to the words of holy Scripture, appeared 
 like gods upon the earth, are no more than dust and ashes 
 before the Lord. 
 
 A. M. 3108.] Elias taken up to Heaven. [A. C. 892. 
 
 4 Kings 2. 
 
 Achab, being slain in the manner we have related, was 
 succeeded in the throne by his son Ochozias. This prince, 
 who inherited both his parents' vices, and trod in their foot- 
 steps, lost his life, in the second year of his reign, by an acci- 
 dental iall from a window. Being in great danger from the 
 bruise he received, he sent to consult Beelzebub, the god of 
 Accaron, whether he were to live or die. It was an insult 
 the most abominable to the God of Israel, that a king of the 
 Jewish nation should have recourse in his distress to the 
 prince of darkness. Elias, on the part of God, met the king's 
 messengers, and told them that Ochozias should not rise from 
 the bed on which he lay, and that, since he had sent to 
 consult Beelzebub, as if there were no God in Israel, he 
 should most certainly die. The messengers returned, and 
 gave an account to the king of the man they |iad seen, and 
 of the things he had said. By the description of his dre*? 
 and person, Ochozias knew it to be Elias, and instantly or- 
 
216 HISTORY OF THE [age v. 
 
 dered a captain, with a company of fifty men, to go and appre- 
 hend him. The captain v/ent up to him, as he was sitting 
 upon the top of a hill, and imperiously commanded him to 
 come down to the king. Elias answered. If I be a man of 
 God, let fire come down from heaven, and consume thee with 
 thy men : and it did so. The king sent another company, 
 composed of an equal number of men, to the holy prophet. 
 The captain delivered his orders with the same disrespect as 
 the former, and perished by the same fate. The captain of a 
 third company, being sent upon the same errand, proceeded 
 more cautiously : he presumed not to approach so near to the 
 man of God, but stood at an awful distance, and, in the most 
 respectful terms, begged that he would condescend to return 
 with him to the king. The holy prophet complied with the 
 oilicer's request, and, being admitted into the king's presence, 
 repeated to him the fatlal sentence of death, which happened 
 soon after. This is the last public action that is related of 
 Elias. The time appointed for his translation from earth to 
 heaven was at hand ; his disciple, Eliseus, had a knowledge 
 of it J and was determined not to let him go out of his sight. 
 Elias tried three diiferent times to retire from him, as if he 
 wanted to be alone, and Eliseus each time declared that he 
 would not leave him. They came to the banks of the Jordan ; 
 Elias smote the waters with his cloak, and the divided stream 
 opened them a dry passage to the other side. Being gone 
 over, Elias bade his disciple ask some favour of him before 
 they parted. Ehseus asked him for his two-fold spirit of pro- 
 phecy and miracles. That is a thing not easily to be grant- 
 ed, replied Elias ; nevertheless, if you see me, as I ascend 
 towards the heavens, you shall obtain it. They went on 
 walking and discoursing together, when, behold ! a fiery cha- 
 riot and fiery horses on a sudden parted them asunder ; Elias 
 slipped into the chariot, and was carried up in a whirlwind 
 towards heaven, and Eliseus saw him. As he mounted, he 
 let fall his mantle, as his last and only legacy to his dear dis- 
 ciple, who stood looking and calling after him. Eliseus took 
 up the mantle of Elias with respect, and received it, says 
 saint Chrysostom, as a precious arm^our, that was to cover 
 him, as it had covered his master, against the attacks of his 
 powerful adversaries. Vested with a coarse and homely 
 cloak, he bore the badge of that Christian poverty of spirit, 
 which is a sur^e fence to those who possess it against the al- 
 luring temptations of a wicked world. This humble poverty 
 of spirit is the source, from whence the true disciples of Je- 
 
AGE v.] HOLY BIBLE. 217 
 
 sus Christ draw the greatest spiritual blessings ; with this 
 they live content, and envy not the rich their pomps and 
 shining vanities. 
 
 A. M. 3108.] First Miracles of Eliseus. [A. C. 892. 
 
 4 Kings 2. 
 
 Eliseus began, immediately after the miraculous transla- 
 tion of Elias, to give convincing proofs that he was fully pos- 
 sessed of the gift he had asked for. The first exertion of his 
 power was upon the waters of the Jordan. He had seen his 
 master divide the stream, as they came along, and, in his 
 return, expected to do the same. He struck the waters with 
 the mantle of Elias, which he had in his hand, but the waters 
 did not divide. His faith was not dejected ; he struck the 
 river a second time, and, with an animated confidence, ex- 
 claimed, Where is now the God of Elias ! The waters, as 
 though they had been sensible of the prophet's power, instant- 
 ly divided hither and thither, and the prophet passed over on 
 dry ground between them. Some of the inhabitants of Je- 
 richo, who stood over against him, saw the wonder he had 
 wrought, and, being thereby convinced (hat the spirit of 
 Elias was given to Eliseus, they advanced to meet him, and 
 received him with a religious respect. He remained some 
 days in the city, during which time the citizens represented 
 to him, that, notwithstanding their delightful situation, the 
 waters of Jericho were very bad, and their soil barren, and 
 therefore begged that he would make use of his miraculous 
 power in their favour. The prophet listened to this request: 
 he bade them bring him a new vessel with some salt, which 
 being brought, he went out and cast the salt into the spring, 
 which supplied the town with water, assuring them that God 
 would henceforward heal l)oth the unwholcsomencss of the 
 waters and the barrenness of the soil. The etTect followed 
 the prophet's promise. The efficacy of his word, says saint 
 Ambrose, acted not only upon the superficial stream, that 
 flowed along the ground ; it also penetrated into the hidden 
 channels, healed the very source, and comiuunicatod the 
 blessing of life to future generations. F\)r, by rendt^ing the 
 wattM s wholesome, Eliseus preserved the lives of thousands, 
 who became the fathers of a posterity, which would other- 
 wise have never sprung to light. This, according to the same 
 holy father, was a figure of that wonderful change, which 
 Jesus Christ has since cfFcctcd in the morals and belief of 
 ID K i: 
 
218 HISTORY OF THE [age v. 
 
 men throughout the world. Into the midst of nations tainted 
 with the corruption of sin, he has sent his apostles, whom he 
 calls the salt of the earth, to heal them of their past sterihty, 
 and to make them fertile in good works. This miracle of 
 Eliseus, which was so salutary to the town of Jericho, was 
 followed by another, which shows him to have been animat- 
 ed with the very spirit of Elias. In his way to Bethel, one 
 of the seats of Jeroboam's calf-worship, he met with some 
 boys of the town, who, perceiving him to be bald, began to 
 insult and impudently miscall him. Eliseus looked back, and 
 denounced the wrath of God upon them. He had scarce 
 spoken the words, when, behold ! two bears came out of the 
 neighbouring forest, and destroyed two-and-forty of the wick- 
 ed boys. 
 
 We may, with reason, say, on this occasion, what saint Aus- 
 tin said on another, that the wrath of Eliseus was a prophetic 
 wrath, which, even then, marked out the misfortune of 
 those untoward children of the Church, who wickedly laugh 
 and mock at the cross of Christ. There are many such, says 
 the holy doctor ; and, though we see not the bears tearing 
 their bodies into pieces, yet we know, that more deplorable 
 is the secret havoc made in their souls by merciless devils, 
 to whom they make themselves a prey, on account of the 
 mockery and insults, that they offer to Jesus Christ, by their 
 loose maxims and immoral lives. 
 
 A. M. 3109.] Other Miracles of Eliseus, [A. C. 891 . 
 4 Kings 4. 
 
 OcHoziAs, the king of Israel, was succeeded by Joram, his 
 second brother, a wicked prince, though in a less degree than 
 his parents, Achab and Jezabel. For, although he took down 
 the statues of Baal, which his father had set up, yet he still 
 retained Jeroboam's worship of the golden calves. Having 
 declared war against the Moabites for refusing him the annual 
 tribute, which they had paid to his predecessors, he entreat- 
 ed the king of Juda to aid him with his troops. Josaphat, on 
 account of the friendship that subsisted between them, head- 
 ed an army to his assistance, and the king of Edom joined 
 them in the expedition. They directed their route round the 
 Dead Sea, through the dry and barren desert of Idumea ; no 
 enemy appeared ; they marched on for seven days, without 
 any opposition, when the army began to suffer for want of 
 water. It was a distressing situation ; the king of Israel 
 
AGE v.] HOLY BIBLE. 219 
 
 dreaded the worst of consequences, and fancied nothing could 
 prevent their falling into the hands of Moab. Josaphat in- 
 quired if no prophet of the Lord was there to pray for them, 
 and was told of Eliseus, who poured water upon the hands 
 of Elias. The word of the Lord is with him, said Josaphat : 
 the three kings went immediately to him, and Joram was the 
 first to request his mediation in their favour. The request 
 of a prince, whose superstition led him on every other occa- 
 sion to consult the prophets of Jeroboam, was not likely to 
 obtain any extraordinary blessing from the God of Abraham. 
 Go to the prophets of thy father and mother, said Eliseus to 
 him : what have I to do with thee ? Were it not for the re- 
 spect I have for Josaphat, the king of Juda, I should not have 
 regarded thee, nor hearkened to thy request : but bring me 
 hither a musician. A musician came, and, as he began to 
 play, the prophet grew inspired. Make the channel full of 
 ditches, said he, for it shall be filled with water, that you 
 may drink : the Lord will, moreover, deliver Moab into your 
 hands. Next morning a copious stream, without ^vind or 
 rain, poured itself along the desert, and the country flowed 
 with water. The Moabites, being informed that three kings 
 were upon their march through the desert to invade them, 
 had hastily drawn their troops together, and stood upon the 
 borders of their country ready to receive them. The rising 
 sun spread its blushing rays upon the surface of the new 
 stream, which the Moabites perceiving, and fancying to be 
 blood, concluded that the kings had disagreed amongst them- 
 selves, and turned their swords against one another. Full 
 of that notion, they confusedly hurried on to collect the spoils 
 of a victory, as they thought, already gained to their hand. 
 They advanced to the very camp of Israel. The Israelites 
 received them sword in hand, unexpectedly attacked, and 
 defeated the whole army. Elated with their good fortune, 
 they vigorously pursued their victory, stormed the enemies* 
 cities, and laid waste the country. 
 
 Eliseus did not confine his miraculous power to those cir- 
 cumstances only, where kings and armies were to be saved 
 from ruin ; he made the poor the objects of his charity, and 
 interfered for the relief of private families. A poor widow, 
 being oppressed with debt, and threatened by her creditor 
 witli the seizure of her two chil(lr(Mi, applied for relief to the 
 holy prophet. The prophet asked her what she had left ; and 
 she answering, nothing but a little oil, he l)ade her borrow all 
 the empty vessels she could find among her neighbours, and 
 
220 HISTORY OF THE [age v. 
 
 to fill them with her oil, which should never cease to run, 
 as long as she had an empty vessel to receive it. The effect 
 answered her wishes ; the oil was multiplied sufficiently to 
 satisfy her creditor, and still enough remained for her own 
 and children's use. 
 
 This miracle, says saint Gregory, marked the plentifulness 
 of divine grace, which the Holy Ghost has since diffused upon 
 the Church of Christ. It is our duty, says saint Bernard, to 
 pray daily for a share of this holy oil ; but, if we would choose 
 to receive any considerable portion of it, we should be care- 
 ful to keep our hearts void of all sensual and terrene affec- 
 tions ; for the unction of the divine Spirit replenishes those 
 vessels only, which it finds empty. Vain is the thought, 
 and idle is the attempt, to unite God and the world, the spirit 
 and the flesh together ; they both war against one another. 
 No one can, at the same time, run after the pleasures of the 
 earth, and taste of the sweets of heaven. 
 
 A. M. 3110.] Naaman healed of his Leprosy, [A. C. 890 
 4 Kings 5. 
 
 Eliseus, in the different excursions that he made through 
 the country, often passed by the town of Sunam, where a 
 virtuous woman had, by her husband's consent, furnished a 
 little room for his use, and gave him a friendly welcome as 
 often as he came. In return for these charitable services, 
 the prophet bade his servant ask her, if he could procure her 
 any favour from the king : she answered, none. What then 
 can I do for her ? replied the man of God. Do not ask, said 
 Giezi, for she hath no son. She shall have a son, answered 
 Eliseus, and shall conceive this very day. The event veri- 
 fied the prediction. The mother was happy in her son, till 
 his untimely death made her more disconsolate, than if she 
 had never known what it was to be a mother. She laid the 
 breathless boy upon Eliseus's bed, and hastened to Mount 
 Carmel, his usual place of residence, to relate her misfortune, 
 and open the anguish of her mind to the holy man. Eliseus 
 sympathized with her in her sorrows, comforted her with 
 hopes, and directed his man Giezi to go with his staff, and 
 raise the child to life. Giezi had not the faith of his master, 
 nor the virtues requisite for so great a work. He laid the 
 prophet's staff, as he had been directed, upon the child's face ; 
 but the child did not rise. The prophet, therefore, went in 
 person to the woman's house ; he stretched himself, in imi- 
 
AGE v.] HOLY BIBLE. 221 
 
 tation of Elias, at full length upon the body of the child ; he 
 prayed ; he called life into him that was dead, and restored 
 him to his mother. The power of working great miracles^ 
 accompanied Eliseus wherever he went, and acquired him a 
 great name, not only amongst the Jews, but likewise amongst 
 loreign nations. Naaman, a great favourite of the king of 
 Syria, and the general of his armies, was infected with an 
 inveterate leprosy ; various prescriptions for his cure had 
 been tried, to no purpose. Fortunately for him, he had in 
 his family a Jewish girl, who often sigiiified to his wife, her 
 mistress, that she was sure the general would recover his 
 health, if he would only go to tke wonderful prophet in the 
 land of Israel. Naaman followed the advice, and obtained 
 letters from his royal master to Joram, the king of Israel. 
 Joram received the letters, and, finding in them that the 
 king of Syria requested the cure of his servant Naaman, he 
 began to rend his garments, and to ask, whom the Syrian 
 took him for : whether for a god, who had the power of heal- 
 ing leprosies ? Eliseus had intelligence of the matter, and 
 privately desired Joram to send the general to him, that he 
 might know there was a prophet in Israel. Naaman, there- 
 fore, with a train 'of attendants, came to the prophet's gate. 
 The prophet, without so much as going out to see or salute 
 him, sent his servant to tell him, that, to be healed, he must 
 go and wash himself seven times in the River Jordan. 
 Naaman, who had expected to see the prophet come and in- 
 voke the name of the Lord his God, and heal him by touch- 
 ing the affected part, was offended at the message, and, in a 
 rage, turned his chariot to return into Syria; upon which 
 his attendants began to remonstrate, that, since the prophet 
 had promised him his cure upon so easy a condition as was 
 that of washing himself in the Jordan, he ought certainly to 
 comply. The general could not disapprove of so reasonable 
 a remonstrance : he went to the Jordan, washed himself se- 
 ven times in the stream, and his flesh became as clean as that 
 of a little child. Cleansed from his leprosy, he returned with 
 nil his train to Eliseus, and made him an offer of the rich 
 presents which he had brought, but which the prophet would 
 not receive. Giezi was a stranger to sucli generous princi- 
 ples. The self-interested servant followed Naaman, as he 
 went away, and, by a lie, unknown, as he imagined, to his 
 master, obtained from him the value of two talents of silver. 
 Eliseus, who had the gilt of knowing absent things, as though 
 they had passed before his eyes, called his servant to a se- 
 19 • 
 
222 HISTORY OF THE [aj^e v. 
 
 vere account for what he had done, and told hnn, that, since 
 he had shared of Naaman's money, he should also share of 
 his disorder. Giezi was that instant covered with a leprosy. 
 Naaman's cure, says saint Ambrose, is an emblem of the 
 grace, by which the new-born Christian is purified from the 
 internal leprosy of sin in the waters of baptism. Naaman 
 had the happiness not only to recover his corporal health, 
 but, what is infinitely more valuable, to partake also of the 
 knowledge of salvation, and become a zealous adorer of the 
 true God. Eliseus would accept of none of the precious gifts 
 he offered him, and thereby sets an example of that amiable 
 disinterestedness, which ought to animate every Christian in 
 the offers of charity towards his neighbour ; he gave gratis, 
 what he had gratis received. The just severity he showed 
 in punishing the covetousness of his servant, is a warning for 
 all masters and persons in authority to be upon their guard, 
 lest, by suffering or conniving at the sins committed by their 
 servants and dependants, they make themselves also parta- 
 kers of their guilt. 
 
 A. M. 3116.] Siege of Samaria, 4 Kings 6. [A. C. 884. 
 
 Eliseus had requested and obtained the twofold gift of 
 prophecy and miracles ; he shone both in the one and the 
 other. In a war between the king of Israel and Syria, the 
 Syrians seem to have relied more upon art than open force 
 Frequent ambushes were laid, in which the king of Israel 
 must have been surprised, if Eliseus, by the supernatural 
 knowledge he had of things, had not given him timely notice. 
 The king of Syria, perceiving that his schemes were con- 
 stantly discovered to his enemy, undoubtedly concluded, that 
 he had some traitor near him. But, being assured that Eli- 
 seus was the man, who defeated all his stratagems, he de- 
 tached a body of his troops to take him. Eliseus was then 
 at Dothan ; the Syrians invested it by night, which the pro- 
 phet's servant perceiving when he rose in the morning, he gave 
 himself and master up for lost. The holy prophet bade him 
 not fear ; he assured him, that there was a more numerous 
 and more powerful host at hand ready to protect them, and, 
 by his prayers, obtained of God to let his servant see the ce- 
 lestial army, that stood arrayed for their defence upon the 
 mountain. The same prayer, which opened the servant's 
 eyes, shut those of the Syrians. Almighty God, at his re- 
 quest, struck them with blindness ; Eliseus went out to meet 
 
AGE v.] HOLY BIBLE. 223 
 
 them, as they advanced, and told them that they had mista- 
 ken their way, and were come to the wrong city ; that, if 
 they would follow him, he would conduct them to the place, 
 and to the man they wanted. They agreed to follow him, 
 for they saw not where they were ; and he led them straight 
 to Samaria. When he had them in the middle of the town, 
 he prayed that their eyes might be then opened, and discover 
 to them the situation they were in. Joram was inclined to 
 put them to the sword ; but, the prophet representing to him, 
 that he had no right to use such violence against men, who 
 had not been taken according to the rules of war, he consent- 
 ed to let them have a refreshment of meat and drink, and be 
 sent back to their master. This act of generosity did not 
 disarm the malice of the Syrian king. Being implacable in 
 his animosity against the Israelites, he drew his troops toge- 
 ther, and laid siege to Samaria. By the length and closeness 
 of the siege, the Samaritans were reduced to such extremi- 
 ties, that they eat of the most disgustful things, not to perish 
 by famine : an ass's head and a certain measure of pigeon's 
 dung, were sold at an exorbitant price ; the common provisions 
 of life could not be had for money. Then it was that hap- 
 pened the melancholy story of a woman, who, having killed 
 and feasted upon her own child, came to throw herself at the 
 king's feet, demanding justice against her neighbour. The 
 king desired to know the subject of her complaint. A neigh- 
 bouring woman and myself, said she, being forced by neces- 
 sity, agreed to kill and eat our own children. We began with 
 mine ; we boiled my son, and eat him ; she promised to pro- 
 duce hers the next day, but now refuses to perform her pro- 
 mise, and has concealed him. Joram rent his garments through 
 grief at the sad relation : racked with despair, at the sight 
 of the evils, for which there appeared no help, he put on a 
 rough hair-cloth next his skin : he mortified his flesh, but 
 turned not his heart from sin : void of the huinole sentiments 
 of a contrite heart, he directed liis spleen against the holj 
 prophet, Eliseus, whom he made answerable for the distresses 
 of Samaria, and therefore commanded one of his officers to go 
 and strike off his head. 
 
 Such arc the dismal eflfocts of a fretful and impatient pride 
 in a man who lets himself be once cast down by immoderate 
 aflliction. Joram was distressed by his misfortunes, but not 
 humbled ; diflulent of the divine goodness, he abandoned him- 
 self to despair, and sent an assassin to kill the prophet, who, 
 by his sanctity, prorogued the fall of Samaiia. Christians, 
 
224 HISTORY OF THE [age v. 
 
 who balance the evils of the present life inthe scale of divine 
 faith, make a very different use of the afflictions they meet 
 with ; because, whatever pain they suffer, they reflect, that 
 their sufferings are still less than their sins deserve. Trained 
 to trials in the school of Christ, they humble themselves under 
 the powerful hand of God, whom they are taught to consider, 
 not as a judge, delighting in the punishment of his enemies, but 
 as a tender father, wishing to reclaim his children from sin ; 
 and therefore patiently submit to the chastising rod, because 
 they know he chastises whom he loves, and only strikes, 
 because he loves. 
 
 A. M. 3116.] Prediction of Eliseus. 4 Kings 7. [A. C. 884. 
 
 Eliseus, by the spirit of God, knew the orders that Joram 
 had given to take away his life. He was sitting with the 
 ancients in his own house ; he ordered the door to be shut 
 against the king's messenger, that might come ; for he also 
 knew, that the king himself would quickly follow. In effect 
 the king came ; and, as he made his complaint of the extreme 
 distress to which Samaria was then reduced, the prophet 
 consoled him with the promise of a speedy relief : At this time 
 to-morrow, said he, a bushel of meal, within the gate of Sa- 
 maria, shall be had for a stater, that is, for less than half a 
 crown. Upon which, one of the chief courtiers said, that 
 could not possibly be, though the Lord should make flood- 
 gates in heaven : nevertheless, thou shalt see it with thine own 
 eyes, replied the prophet, and yet shall not taste thereof. 
 The following night an alarm was given in the Syrian camp, 
 that an enemy was in full march to attack them. Their fears 
 made them fancy, that they actually heard the clash of arms, 
 and the sound of chariots rushing to war ; in the hurry of 
 their fright, they concluded it to be an army of auxiharies, 
 that the king of Israel had taken into his service, and ran 
 pell-mell out of their tents, being only solicitous to escape 
 with their lives through the dark. The Israelites remained 
 pent up within their walls, ignorant of this confusion 
 amongst their enemies. But four leprous men, who resided 
 near the gate, seeing no prospect of an end being put to the 
 siege, thought they had better trust themselves to the ene- 
 my's mercy, than remain to perish there by famine. They 
 went over to the Syrian camp, and, to their great surprise, 
 found it abandoned. Their first concern was to satisfy the 
 rage of hunger ; for they saw themselves in the midst of 
 
AGE V.J HOLY BIBLE. 225 
 
 plenty, and not an enemy near to molest them. When they 
 had satisfied their craving appetite, they ranged from tent to 
 tent, and began to make a collection of the gold and silver spoils, 
 that tempted them on every side. They then spoke to one 
 another upon this unaccountable departure of the enemy, and 
 concluded that it would be looked upon as an unpardonable 
 crime in them not to inform the distressed citizens of these 
 good tidings before morning : they therefore ran back to the 
 town gate, and informed the guard of the discovery they had 
 made. Joram suspected some stratagem, and ordered his 
 men to keep close within the walls till he had learned what 
 was become of the enemy. He had five horses still left ; he 
 ordered two of them to be mounted, and sent to reconnoitre. 
 By the quantities of plate and precious raiment, that lined the 
 high-ways, the flying Syrians were traced as far as the River 
 Jordan ; which being told in Samaria, at the return of the two 
 spies, the citizens poured out in crowds to the camp, from 
 whence they carried off such heaps of riches and provisions, 
 that, at the very hour foretold by Eliseus the day before, a bush- 
 el of meal was sold for a stater in the gate of Samaria : and, to 
 verify the second part of the prediction, the incredulous cour- 
 tier, who had laughed at the prophet's promise, being station- 
 ed at the town gate, by order of the king, was trodden to death 
 by the throng : he lived long enough to see, but not to taste> 
 of the promised plenty. 
 
 It is impossible, says saint Ambrose, not to adore God in 
 the wonders he performs. The whole extent of futurity is 
 always present to his view, and to his faithful servants he dis- 
 covers as much of it as is conducive to his adorable ends. 
 He miraculously interposed his divine power in favour of a 
 city, which he set free at the very time that its destruction 
 was thought to be inevitable. He cast a sudden panic into 
 the insulting Syrians; he scattered their numerous army, like 
 dust before the wind, and four discarded lepers were the 
 messengers of Samaria's delivery. Amidst the joyful trans- 
 ports of a people so unexpectedly snatched from ruin, only 
 one man was hurt : a great one of the world was trampled 
 under foot by the vulgar crowd ; a dishonourable death was 
 t\w. punishmout of his disrespect to God's holy prophet. 
 For (iod beholds the disrespect which is shown to the minis- 
 ters of his holy word as shown to himself; for he links their 
 honour and his own together : whoever despises them de- 
 spises him. 
 
 Ff 
 
226 HISTORY OF THE [age v. 
 
 A. M. 3120.] Jezabel devoured by Dogs. [A. C. 880. 
 4 Kings 9. 
 
 During these transactions in the kingdom of Israel, Josa- 
 phat had been succeeded in the crown of Juda by his son 
 Joram. This unhappy prince inherited no share of his fa- 
 ther's virtues ; for in wickedness he resembled the kings of 
 Israel, because, says the sacred text, he had for his wife 
 a daughter of Achab. He murdered his brothers, and intro- 
 duced the worship of Baal amongst his subjects. The punish- 
 ment of these crimes was the loss of Edom, which revolted, 
 and became independent of the crown of Juda. He was like- 
 wise struck with a long and painful illness, which put an end 
 to his short and miserable reign. His son Ochozias succeed- 
 ed him both in crown and vices. This young king maintain- 
 ed the close friendship and alliance, that his father always had 
 observed with the king of Israel, whom he aided and accom- 
 panied in the war he had upon his hands against the Syrians. 
 The time that the Lord had fixed for the utter extirpation of 
 Achab's race, as Elias had foretold, was at hand. The fasting 
 and the haircloth, in which that wicked prince had humbled 
 himself, when the prophet forewarned him of his doom, had 
 moved almighty God, as the text expresses, to put off the full 
 completion of his punishment to the days of his son Joram. 
 Those days were now come, and the prophet's sentence 
 against Jezabel was carried into execution. Joram had re- 
 ceived a dangerous wound in battle, and was carried to the 
 town of Jezrahel to be cured : his friend and nephew, Ocho- 
 zias, the king of Juda, went to see him. In the mean while, 
 Jehu, who was an officer in the army, and had already been 
 anointed king of Israel, being as impatient of delay as he was 
 ambitious of a crown, and being, moreover, encouraged by the 
 officers of the array, resolved upon a stroke, that should put 
 him in immediate possession of the throne he had in view. 
 He marched off with a troop of soldiers towards the town of 
 Jezrahel. The sentinel, at his approach, gave notice, that an 
 army was in sight. Joram sent out two different messengers, 
 one after the other, to know what the matter was. But, as 
 neither of them returned to give him any account, he ordered 
 his chariot to be prepared, being determined to go and meet 
 the troop in person : Ochozias, the king of Juda, attended 
 him in another chariot. Jehu was now advanced as far as the 
 field, that once belonged to the unhappy Naboth. There the 
 two kings, Joram and Ochozias, met him. Joram asked, if 
 
AGE v.] HOLY BIBLE. 227 
 
 his intentions were peace, and finding, by Jehu's answer, that 
 no peace was to be expected, he turned about and fled off, 
 crying out to Ochozias, that they were betrayed. Jehu that 
 instant bent his bow, and shot him between the shoulders : 
 the arrow went through his heart, and he fell dead in his 
 chariot. The bloody corpse was, by Jehu's orders, immedi- 
 ately cast out into the field, and there left to the dogs, according 
 to the word of the Lord spoken by Elias. Ochozias drove a 
 different way, but was soon overtaken, and mortally wound- 
 ed. He fled to Mageddo, and there died. His servants laid 
 him upon his chariot, and carried him to Jerusalem, where 
 he was interred in the sepulchre of his forefathers, in the city 
 of David. Jehu marched on to Jezrahel, and Jezabel began 
 to tremble for herself. She had no resource, but in the arti- 
 fices of her sex. She, therefore, decked her head, and paint- 
 ed her face with all the art she was mistress of ; she stood 
 looking out of a window upon the street, and called aloud to 
 Jehu, as he rode along. Jehu looked up, and asked who 
 she was ; bade the eunuchs, that were by, throw her head- 
 long down. The wall was sprinkled with her blood, as she 
 fell, and her body was trampled on by the horses' hoofs. No 
 one durst presume to take up the corpse, till Jehu, in consi- 
 deration of her being a king's daughter, gave orders for her 
 burial. When they came to take up her body, they found 
 nothing of its remains besides the skull and extremities of 
 her hands and feet ; for the dogs had devoured the rest, and 
 the prediction of Elias was literally fulfilled. 
 
 Such was the end of that unhappy woman, who, by her 
 violence, had served as an instrument in the hand of God, 
 for the chastisement of a sinful people. She was not igno- 
 rant of the truth, says saint Ambrose, and yet strove to op- 
 press it : being bent upon the support of those fidse prophets^ 
 who flattered her, she never ceased to persecute the true 
 prophets of the Lord. Her presumption, says this holy fa- 
 ther, induced her to decide and regulate every thing that 
 concerned religion and the divine service : her strong pas- 
 sion was to blot out every remaining mark of the true reli- 
 gion ; and, by a just judgment of God, scarce any remains of 
 her mangled body could be discovered alter her death. 
 
228 HISTORY OF THE [age v. 
 
 A. M. 3120.] A dead Man raised to Life, [A. C. 880. 
 4 Kings 14. 
 
 Jehu was not less violent in the measures he took to se- 
 cure the crown of Israel to himself, than he had been active 
 in acquiring it ; and, while from a principle of policy he used 
 that violence for the sake of promoting his own ends, he be- 
 came the executor of God's decrees against the house of 
 Achab. He extirpated the male issue of that wicked race, 
 according to the prediction of Elias, and the heads of no few- 
 er than seventy of Achab's sons were sent to him in baskets 
 by the citizens and chief men of Samaria. Being thus settled 
 without any visible competitor in the throne, he undertook 
 to exterminate the worship of Baal, which Jezabel had intro- 
 duced and strenuously promoted. An enterprise of that na- 
 ture, he thought, might be attended with some tumult and 
 confusion, should he proceed by slow degrees, or openly 
 avow his intention. He, therefore, artfully disguised his de- 
 sign, and made the idolatrous prophets believe, that he was 
 more zealously devoted to Baal than Achab himself had 
 been. He proclaimed a festival in honour of Baal, and sent 
 through his kingdom, to require their attendance in the tem- 
 ple of their god. Of them all, not one failed on the day ap- 
 pointed : they entered the temple of Baal, which they filled, 
 with their numbers, from one end to the other. Jehu com- 
 manded his soldiers, who were already prepared, to fall upon 
 them, and not let so much as one escape. The soldiers exe- 
 cuted his orders, demolished the temple, broke the idol into 
 pieces, and converted the place where it stood into a house 
 of office. This zeal, that Jehu showed against the worship 
 of Baal, was acceptable to God, who, in reward thereof, pro- 
 mised that his sons should sit upon the throne of Israel to 
 the fourth generation. Happy had he been, if he had gone 
 one step further, and established the true religion upon the 
 ruins of idolatry : but, unfortunately for himself and subjects, 
 he retained the idolatrous worship of Jeroboam's golden 
 calves, which, after a reign of eight-and-twenty years, he 
 transmitted to his son Joachaz. Joachaz was perpetually 
 harassed by the calamities of war, which were poured upon 
 his kingdom by Hazael, the king of Syria. Hazael, as we 
 have seen, had been anointed king by the express command 
 of God himself, and was now employed to scourge the sins 
 of Israel. By the advantages he gained, and by the devas- 
 tations he made in the country, he left Joachaz no more than 
 
KGE V.I HOLY BIBLE. 229 
 
 fifty horsemen, ten chariots, and ten thousand foot, the scanty 
 remnants of his numerous armies. Joachaz was not reclaim- 
 ed by misfortunes ; after a wicked and inglorious reign of se- 
 venteen years, he died in his sins, and had for successor his 
 son Joas. About the beginning of this king's reign died the 
 great Eliseus. Joas, wicked as he was, had a veneration for 
 the holy prophet, and made him a visit upon his death-bed. 
 The prophet promised the king victory against his enemies, 
 in reward of his charitv : he bade him ehoot an arrow out of 
 the window, that looked against Syria, and to strike the 
 ground with his javelin. The king struck the ground thrice : 
 Eliseus was displeased, that he had not struck it oftener. 
 Three times only shalt thou strike thine enemies, said he ; 
 if thou hadst struck the ground six or seven times, thou then 
 hadst pursued the Syrians to destruction. Eliseus died, and 
 the glory, for which he had been so renowned, on account 
 of his miracles during life, accompanied him even to the tomb. 
 For, in the same year of his death, some inhabitants of the 
 country were carrying a dead man to be buried, and, being 
 suddenly terrified at the appearance of a roving party of Mo- 
 abites, they hastily threw him into the grave of Eliseus. The 
 dead body no sooner touched the bones of the holy prophet, 
 but the man came to life, and stood upon his feet. 
 
 Great, no doubt, says saint Ambrose, is the miracle, by 
 which a dead body is restored to life : it is what we justly 
 admire in the saints, and in Jesus Christ himself: but the re- 
 surrection of a soul, from the death of sin to a life of grace, 
 is infinitely more worthy of our attention. When the body 
 thus revives, it is soon to die again : such a life is no more 
 than the beginning of another death : but the life, that a soul 
 recovers by being called from the state of mortal sin, is the 
 beginning of a life that never ends : its happiness is to be 
 with God in everlasting glory. To be recalled from the 
 grave like Lazarus, is a privilege, which no one is to ex|)oct; 
 but to rise by repentance from the slavery of sin to the friend- 
 ship of almighty God, is the hope of every sinner. It is a 
 work, which no one of himself can do ; it is the efl'ect of the 
 life-giving grace of Jesus Christ. By this supernatural grace, 
 alone, we are enabled to rise after our fall ; and his grace is 
 never wanting to those, who are serious in their endeavours 
 to deserve it. 
 
 20 
 
230 HISTORY OF THE [age v 
 
 A. M. 3146.] Zacharias stoned to Death, [A. C. 854. 
 2 Chron. 23. 24. 
 
 Upon the death of Ochozias, king of Juda, who was slain 
 by Jehu, as has been related, his mother AthaHa, a wicked 
 and ambitious woman, seated herself upon the throne, in 
 prejudice of her grand-children, whom she ordered to be se- 
 cretly put to death. The royal children, in consequence of 
 this cruel order, were all murdered, excepting Joas, the 
 youngest, whom Josabeth, the sister of Ochozias, and wife to 
 Joiada, the high-priest, stole out of the nursery, and secreted 
 in the temple. Athalia enjoyed the power she had usurped 
 during the space of six years, when Joiada, being weary of 
 her tyranny, thought it time to acquaint the Jewish nation, 
 that there was a prince of the blood-royal still alive, to whom 
 the crown and their allegiance were due. He had taken 
 care to gain the officer of the guards beforehand ; he had en- 
 gaged the Levites and the chiefs of the famihes of Juda in 
 his interest ; he had taken every precaution necessary to 
 support his undertaking ; he then set the crown upon Joas's 
 head, and proclaimed him king by sound of trumpet. The 
 people testified their approbation by loud shouts of joy ; Athalia 
 was alarmed at the sound ; she rent her garments ; but, hoping 
 that her presence might awe the people back to their obedi- 
 ence, she ran from the palace to the temple, where she had 
 the confusion to see the young Joas arrayed with the ensigns 
 of royalty, and surrounded by the princes. She cried out. 
 Treason ! treason ! and the high-priest commanded the cap- 
 tains and chiefs of the army to lead her forth beyond the pre- 
 cincts of the temple, where, without any effort made for her 
 defence, the sword put an end to her life and usurpation. 
 Every thing after her death seemed to promise peace and 
 prosperity to the kingdom of Juda. Joas, in his youth, re- 
 tained a grateful respect for the virtuous Joiada, to whose 
 fidelity he stood indebted for his crown ; he willingly listen- 
 ed to his instructions, and governed himself by his advice. 
 He was shocked to see the ruinous condition, to which the 
 impiety of Athalia had reduced the house of God : it had not 
 been repaired for years : it was exhausted of its treasures, 
 which had been either squandered away, or misapplied to the 
 temple of Baal. He wished to see it restored to its primitive 
 lustre ; but his treasury was not in a condition to answer the 
 expense. A proclamation was, therefore, made in Juda and 
 Jerusalem, that every man should bring to the Lord the 
 
AGE v.] HOLY BIBLE. 231 
 
 money, which Moyses had appointed to be paid by the Is- 
 raelites, when they were in the desert; and a chest was 
 placed by the right side of the altar, to receive the money 
 and voluntary contributions, that were brought by the people 
 for the repairs of the temple. Workmen were immediately 
 set to work, stone and timber provided, to make every neces- 
 sary repair of the house of the Lord, and all the expenses de- 
 frayed with the money that was taken out of the public chest ; 
 whatever money remained besides, was employed about the 
 sacred vessels. Piety and religion flourished as long as Joia- 
 da lived. He died in the hundred and thirtieth year of his 
 age, and, on account of the eminent services he had done his 
 country, was interred amongst the kings of Juda. Soon after 
 his death, a very different face of things was seen in Juda. 
 A crowd of wicked flatterers immediately beset the throne ; 
 their servile adulation pleased a weak prince : they wound 
 themselves into his favour, and undid ail that the wise and 
 virtuous Joiada had done. It is commonly the fate of kings 
 to adopt the sentiments of those who surround them. Joas 
 became the very reverse of what he was before : Joas, guided 
 by Joiada, had taken great pains to repair the temple and 
 re-establish the honour of almighty God : Joas, surrounded 
 by impious flatterers, set up idols and adored them. This 
 roused the zeal of Zacharias, who had succeeded his father 
 Joiada in the dignity of high-priest. With a holy liberty, he 
 represented to the lung and his courtiers the nature of their 
 off*ence8, and how odious their abominations were to the God 
 of their religious forefathers. His representation had no other 
 efl'ect than that of his own martyrdom : for Joas, without re- 
 spect either to the father or the son, of whom the first had 
 restored him to his throne, and the latter was now exhorting 
 him to an indispensable act of duty, sentenced Zacharias, the 
 son of Joiada, to be stoned to death, which was executed in 
 the great court between the altar and the temple. The holy 
 priest patiently submitted to the sentence, and, amidst his 
 sulfcrings, only begged, that the Lord would see, and do him 
 justice. His prayer was hoard ; the reign of an ungratetul 
 king became more miserable in the end than it had been 
 happy in the beginning. Within a twelvemonth alter he had 
 set up his idols and murdered the high-priest, the Syrians 
 broke in upon him, and, with a handful of men, routed an in- 
 finite multitude of Jews, because they had forsaken the Lord 
 the God of their fathers, says the sacred text, and on Joas 
 they executed shanirful judgments. Full of pains and dis- 
 
232 HISTORY OF THE [age v 
 
 eases, Joas dragged out a wretched life, till, in punishment of 
 the murder of Zacharias, the son of Joiada, he was assassinat- 
 ed in his bed by two of his own servants, after a reign of 
 forty years. They buried him in the city of David, but not 
 in the sepulchre of the kings, his predecessors. 
 
 The end of this unhappy prince must naturally awaken the 
 attention of those, whose station in life exposes them to the 
 flattery of false friends. The language of a man, who pours 
 his incense where he has an interest to pursue, or favour to 
 hope for, cannot be too carefully guarded against ; it is always 
 to be suspected. A flatterer is a stranger to sincerity ; he 
 fawns and praises, he smiles and caresses, with no other view 
 than to gain his own selfish ends : deceit is his practice, and 
 interest his motive. Flattery is the sure mark of a base dis- 
 position ; it betrays a weakness both in him who gives and 
 in him who takes it. 
 
 A. M. 3197.] The Prophet Jonas. Jonahs 1. [A. C. 803. 
 
 Joas was succeeded by his son Amasias. This prince, 
 like his father, began his reign in prosperity, but ended with 
 disgrace. Having vanquished the Idumeans in battle, he 
 took away their idols, and set them up in his own dominions. 
 This impious conduct drew 'upon him the displeasure of al- 
 mighty God. He was, in his turn, vanquished by Joas, king 
 of Israel, taken and led a prisoner into his own city of Jeru- 
 salem. He remained in confinement till the death of Joas, 
 when he recovered his liberty, reigned for some years, and 
 was, at last, murdered by his own subjects. Joas, being mas- 
 ter of the city of Jerusalem, demolished a great part of the 
 wall, and cairied away with him the treasure of the temple to 
 Samaria. The king, having checked the Syrians by the seve- 
 ral victories that Eliseus had promised him, and recovered 
 the cities which his father had lost, left his son Jeroboam to 
 carry on what he had prosperously begun. Jeroboam, the 
 second of that name, was a wicked, but a valiant prince ; by 
 his abilities and success in war, he restored the kingdom of 
 Israel to its ancient territories, and confined the Syrians to 
 the limits of their own empire. 
 
 Under this king lived the prophet Jonas, well known for 
 his mission to the city of Ninive. The humble prophet 
 thought himself unequal to an undertaking of that importance, 
 though called to it by God himself: hoping to escape the 
 arduous task by flight, he embarked on board a ship that 
 
AGE v.] HOLY BIBLE. 233 
 
 was bound for Tharsis. But vain are the schemes of men, 
 when formed in contradiction to the decrees of God. A vio- 
 lent storm arose at sea, and the ship was in the utmost dan- 
 ger of being lost. The trembling mariners shuddered with 
 fear, and cried aloud on their God to save them. They be- 
 gan to hghten the vessel, by throwing part of the cargo over- 
 board ; they bewailed their misfortune, and concluded, that 
 their present distress must be owing to some one of the crew, 
 who, by his sins, had provoked the divine anger. Jonas, 
 conscious of his disobedience, had retired apart into the lower 
 part of the ship, where he fell asleep. The captain called 
 him up, and bade him pray for their escape. The mariners 
 had recourse to lots, in order to find out the cause why the 
 present evil had befallen them : they cast the lots, and the 
 lot fell upon Jonas ; Jonas frankly owned himself guilty, told 
 them who he was, and why he had tried to fly from the face 
 of God. He declared himself ready to resign his life for the 
 safety of the rest ; that, to calm the sea, and save themselves 
 from shipwreck, they must take and throw him in, as he knew 
 it was on his account that they had been overtaken by the 
 storm. The mariners stood astonished at his candid confes- 
 sion, admired his generosity, and the fortitude of his mind. 
 Unwilling to hasten the death of a man who seemed so wor- 
 thy of life, they played their oars, and stretched every nerve 
 to weather the storm, and regain the shore : but, seeing their 
 utmost efforts were to no purpose, and their danger increasing 
 every moment, they made pity give way to fear, and threw 
 the prophet into the sea. The sea that instant soothed its 
 waves, and the tempest ceased. Kind Providence, ever 
 mindful of his servants, would not suffer Jonas to perish, who, 
 to save the lives of others, had thus generously made a sacri- 
 fice of his own. A huge fish was at iiand to receive him 
 as he fell. Shut up in the whale's belly, Jonas continued 
 three days and three nights, not only sale from harm, but also 
 master of his thoughts a»ul reason ; so that he there composed 
 an admirable hymn of thanksgivnig to the Lord, his great 
 preserver and deliverer. The fish spewed him out upon the 
 shore alive and unhurt. From the jaws of death, he caine 
 forth in a most wonderful manner, the lively figure of Jesus 
 ('hrist, who, in the same, though infinitely more glorious 
 manner, was to rise from the tomb aiul l)owcls of the earth, 
 triumphant over the powers of death and hell. 
 20 • G a 
 
234 HISTORY OF THE [age v. 
 
 A. M. 3197.] Penitence of the Ninivites. [A. C. 802. 
 Jonas 3. 
 
 Almighty God repeated his first orders to Jonas, com- 
 manding him to rise and go to Ninive. Of the many pro- 
 phets who had been employed in the ministry of God's word, 
 Jonas was the first who preached to the Gentiles, and in that 
 became the representative of Jesus Christ, from whom the 
 grace of salvation flows both upon Jew and Gentile. The 
 prophet, being taught by affliction to submit himself to the 
 divine will, made no further objection against the command 
 that was given him, but immediately set forward to perform 
 it. Ninive was the capital of the Assyrian empire, a city so 
 great and extensive, that it was a three days' journey to go 
 through it. Jonas advanced one day's journey through the 
 streets, declaring to the citizens, who flocked to hear him, 
 that, by the end of forty days, Ninive should be no more. 
 A threat so terrible, and so urgent, drew the attention of his 
 hearers, and threw a deadly consternation through the v/hole 
 city. Conscious of crimes the most enormous, the Ninivites 
 knew they deserved the severest judgment ; they gave credit 
 to the prophet's words, and humbled themselves before the 
 Lord. With a true disposition of repentance, they proclaim- 
 ed a general fast ; from the highest to the lowest, the httle 
 and the great clothed themselves with sackcloth, that, as all 
 had sinned, all likewise might repent, and, by a general pe- 
 nance, obtain a general pardon. The king was no less alarm- 
 ed than his people ; he equally believed the prophet ; he de- 
 scended from the throne, laid his royal robes aside, put on a 
 coarse sack, and sat himself down upon ashes, as a mark of 
 his repentance. He likewise published an order, that nei- 
 ther man nor beast should eat or drink the least thing ; that 
 all his subjects should turn from their evil ways, and, with 
 united prayers and tears, should strive to draw down the di- 
 vine mercy. Who knows, said he, but God may take com- 
 passion of and pardon us ? He may, perhaps, reverse his 
 threats, and save us. The king's hopes did not deceive him. 
 Almighty God only waited for the repentance of a sinful peo- 
 ple, to grant them pardon. He foresaw their penance, he 
 employed his threats to gain it. Moved by the cries, and 
 softened by the tears, of a repenting city, he did not execute 
 the sentence which he had inspired his prophet to pronounce ; 
 out of regard to their penitential works, he reserved the Ni- 
 nivites to punish the crimes of the unrepenting Israelites. 
 
AGE v.] HOLY BIBLE. 235 
 
 This example of the citizens of Ninive is recorded in holy 
 writ, not only to show the merit of fasting and penitential 
 works, but also to encourage sinners to a true repentance : 
 it is mentioned by our blessed Saviour himself, and it will 
 cover those Christians with confusion, who, notwithstanding 
 the threats pronounced by Jesus Christ in his Gospel against 
 sinners, persist in their evil courses, till the days of pardon 
 and repentance are no more. 
 
 A. M. 3197.] Jonas^s Complaint. Jonas 4. [A. C. 803. 
 
 Jonas, being sensible that the destruction of Ninive was 
 prevented through the repentance of its inhabitants, began to 
 be afraid of passing for a false prophet. Instead of rejoicing, 
 as he ought, at the prospect of so many thousands being pre- 
 served from present destruction, and preserved by his own 
 happy concurrence, he let himself be depressed with grief; 
 he prayed to die rather than to live, because the event did 
 not turn out as he had expected. He went out of the city, 
 and, at some distance from it, having made himself a bower 
 to screen his head from the scorching sun, he there sat him- 
 self down under its shade, and waited to see what would be- 
 fall the city. Almighty God, who not only sees, but fre- 
 quently stoops to the weakness of men, that they may be- 
 come more sensible of his goodness towards them, caused an 
 ivy-tree to grow up during the night, which, spreading its 
 matted branches over the bower, formed a close shelter against 
 the rays of the sun. The prophet was overjoyed to see it in 
 the morning ; but his joy was only for that day : for at night 
 the same divine power, that had raised the tree, destroyed 
 its sheltering foliage : a little worm, prepared by the hand 
 of God, struck the ivy, and it withered. When the sun was 
 risen, a hot and burning wind heated the air, the sun beat 
 upon the head of Jonas, and he was scorched with the exces- 
 sive heat. The loss of his ivy made him also more impatient, 
 and, in the depth of his alUiction, he again wished to die. 
 Then it was, tliat the anu;iiish of his soul disposed him to 
 comprehend the trutii, wliich the Lord was pleased to make 
 him sensil)lo of. Thou art afllicted, said almighty God to 
 him, and thinkcst thou hast reason, because thy ivy is dead ; 
 yet thou didst not contribute either to plant or to make it 
 grow : it went away as (piickly as it oame ; in one night it 
 grew up, and perished in the next. Thou grievcst at the 
 deidtruction of a thing, which thou didst but begin to enjoy, 
 
236 HISTORY OF THE [age v 
 
 and shall I not be moved at the destruction of a city so great 
 as Ninive ? There are more than a hundred and twenty 
 thousand persons, who know not their right hand from their 
 left, and ought I to be insensible of their misfortune ? or ought 
 I not to have mercy and to spare ? 
 
 A. M. 3263.] Impiety of Achaz, 4 Kings 16. [A. C. 737. 
 
 After Amasias was slain, as we have said, by his own 
 subjects, Ozias his son, who is also called Azarius, at the age 
 of sixteen, mounted the throne of Juda. He was a prince of 
 great abiUties, which he employed for the good of his sub- 
 jects, and increase of religion, till, towards the end of his life, 
 he forgot his station, and attempted the sacred functions, that 
 were peculiar to priests. Being elated by the long prospe- 
 rity which had accompanied his reign for upwards of fifty 
 years, he trespassed upon the rights of Aaron's priesthood, 
 and presumed to offer incense upon the altar of perfumes. 
 Azarias, the high-priest, with eighty attendants of the sacer- 
 dotal order, repaired immediately to the temple, and repre- 
 sented to him the rashness of his attempt. The king was 
 deaf to all Azarias said ; he stood with the censer in his hand, 
 and threatened, aloud, to kill any man, that should offer to in- 
 terrupt him in the ceremony : he overawed the spectators 
 with fear, when, behold ! the marks of a spreading leprosy 
 began to appear upon his forehead. The priests immediately 
 ran up, and thrust him out of the sanctuary ; he himself was 
 glad to get out of sight as speedily as he could, to conceal his 
 shame, which was the punishment of his pride. Being no 
 longer worthy to converse with, or to be seen by men, he 
 shut himself up in a private apartment, and resigned the reins 
 of government to his son Joathan. Joathan was an excellent 
 prince, and possessed of every quality, that constitutes a great 
 and virtuous king. He reigned no more than sixteen years, 
 when he was succeeded by his son Achaz, the worst of men 
 that had yet disgraced the crown of Juda. Vicious by na- 
 ture, and by principle addicted to the superstitions of the 
 kings of Israel, he cast statues to Baal, and renewed the abo- 
 minations of idolatry even in the holy city. He took down 
 the great laver, and removed Salomon's brazen altar, in the 
 place of which he erected another, made after the fashion of 
 an altar he had seen at Damascus. He shut up the temple , 
 ne purified his son by fire, according to the rites of the Gen- 
 tiles ; he offered sacrifices and burnt incense upon the hills 
 
AGE V.J HOLY BIBLE. 237 
 
 and under every green tree. Urias, the high-priest, tempo- 
 rized with the king in every act of impiety, so that the in- 
 fection spread through the whole nation. In punishment of 
 this universal corruption, the kingdom was most miserably 
 torn to pieces, and plundered of its riches, by the king of Is- 
 rael and Syria. No less than a hundred and twenty thou- 
 sand of the troops of Juda were slain in one day ; and two 
 hundred thousand women and children, with an immense 
 booty, were carried away to Samaria. Far from becoming 
 better by these dreadful strokes of divine justice, Achaz still 
 plunged himself and his people into fresh calamities, by an al- 
 liance that he made with Theglathphalasar, the king of Ast 
 Syria, to whom he made his kingdom tributary. He stripped 
 the temple and his own palace of their costly furniture and 
 treasures, to purchase the friendship of this new ally, from 
 whom he received no help : for the Assyrian monaich, having 
 only his own interest in view, plundered every thing that 
 came in his way, whether it belonged to Juda or to Israel. 
 He made himself master of all the lands of Israel, that lay on 
 the east side of Jordan, and led the inhabitants away with 
 him into Assyria. This was the beginning of that fatal cap- 
 tivity, which was soon to put an end to the whole kingdom 
 of Israel. But this did not alarm the wicked Achaz ; the 
 more he was chastised, the more reprobate he grew : he at- 
 tributed his losses not to the divine hand, which scourged 
 him for his cnmes, but to a superior power in the Syrian 
 idols. He, therefore, immolated victims to the gods of Da- 
 mascus, set up their statues at the corner of every street in 
 Jerusalem, and built them altars in the citips of Juda, where 
 he ordered frankincense to be burned in their honour. Pro- 
 voked by such outrages, God would no longer bear with his 
 impiety : by an untimely death he snatched him out of life, 
 in the thirty-sixth year of his age, and the sixteenth of his 
 reign. 
 
 The impiety of this abandoned prince is a shocking spec- 
 tacle of the depravity of human nature ; and the obstinacy, 
 with which he resisted every admonition, that was sent to 
 make him sensible of his crimes, is a proof that obduracy of 
 iieart is the greatest punishment which happens to a sinner 
 on this side the grave : ftnal impenitence is the beginning of 
 that painful reprobation which shall never end. 
 
238 HISTORY OF THE [age v. 
 
 A.M. 3282.] Destruction of the Kingdom of Israel [A.C.718. 
 4 Kings 17. 
 
 Jeroboam the Second swayed the sceptre of Israel with 
 great temporal felicity for one-and-forty years, when, after 
 an interregnum of eleven years, it descended to Zacharias, 
 his son. Zacharias was the fourth generation from Jehu, 
 and the last, who was to reign of that family, according to the 
 prediction made by the Lord to that usurper. He reigned 
 but six months, being slain by Sellum, who, after one month's 
 usurpation, lost both the kingdom and his life, by the violence 
 of Mahahem. Mahahem reigned ten years, and was succeed- 
 ed by his son Phaceia, against whom Phacee, the son of Ro- 
 melia, formed a successful conspiracy, and seized upon the 
 crown. Phacee was the king who made so destructive a 
 war upon Achaz, the impious king of Juda. After a reign 
 of twenty years, he was deposed and murdered by Osee, one 
 of his subjects, and the last of the kings of Israel. The pe- 
 riod fixed for the duration of that distracted kingdom was 
 now run out : its subjects had, for ages, been a lawless and 
 incorrigible people ; no end could be put to their idolatrous 
 crimes, but by a dissolution of their empire. Of all the kings 
 who reigned in Israel from the time that Jeroboam first di- 
 vided the Hebrew people into two kingdoms to its final dis- 
 solution, there is not one, whom, for his wickedness, the in- 
 spired writer does not absolutely condemn. They walked 
 in the footsteps of their wicked founder Jeroboam ; they ador- 
 ed his calves ; they consecrated groves and places upon the 
 hills for their superstitious sacrifices ; they proscribed the 
 ceremonies of the Jewish law, and adopted those of heathen 
 nations ; they, in fine, abandoned the God, who had brought 
 their fathers out of the land of Egypt, and bent their knees 
 to idols of their own workmanship. To reclaim them from 
 their evil ways, and to bring them back to the religion of 
 their forefathers, almighty God never ceased to admonish 
 them, either by temporal calamities, or by the preaching of 
 his prophets. The magnificent temple of Jerusalem was a 
 standing monument of the worship they had left. But nei- 
 ther the zeal of Elias, nor the miracles of Eliseus, nor the 
 temple of Salomon, had any effect upon those degenerate Is- 
 raelites ; therefore the Almighty determined to pour out the 
 vengeance with which he had long threatened them ; he 
 determined to root them out of the land which he once had 
 given them, and to make them vagabonds upon the face of 
 
AGE V.J HOLY BIBLE. * 239 
 
 the earth. Soon after Osee, their last king, had seized upon the 
 crown, Salmanazar, the king of Assyria, and son of Theglath- 
 phalasar, invaded the kingdom of Israel, and conquered it. 
 Osee was permitted to retain his regal dignity, upon condition 
 of paying tribute and acknowledging himself a vassal to the 
 Assyrian monarch. This was an indignity, to which he re- 
 solved to stoop no longer than necessity obliged him. He 
 secretly applied to the king of Egypt for help against the 
 Assyrians ; which Salmanazar was no sooner apprized of, but 
 he came back with a more powerful army than before, and 
 laid siege to Samaria. The city held out against his attacks 
 for three years ; and, upon its surrender, the whole kingdom 
 of Israel submitted to the conqueror. To prevent all future 
 revolts, Salmanazar collected the inhabitants together, put 
 them under the direction of proper leaders, and transported 
 them into the territories of the Medes and Assyrians. The 
 Israelites from thence spread themselves, by degrees, into 
 the northern part of Asia, and neither they nor their posteri- 
 ty ever returned into their own country, which was given to 
 other inhabitants sent from the provinces of Asia. Thus an 
 end was put to the kingdom of Israel, by a total ruin of the 
 ten tribes that composed it, two hundred and fifty-four years 
 after it had been first severed from that of Juda. 
 
 A. M. 3286.] The Virtues of Tobias. Tob. 2. [A. C. 714. 
 
 Amongst the many thousands of Israelites, who were led 
 away by Salmanazar into Assyria, there was one, who, for 
 his virtues, is distinguished from the rest, ^nd whose history 
 is recorded in holy writ, for the instruction of after ages. He 
 was of t)iki tribe of Nephthali, by name Tobias. From his 
 very childhood he showed a wis<lom superior to his ace, being ' 
 prudent in his words, and grave in his deportment. He never 
 suffered himself to be led astray by the crowds of those, who 
 ran to adore the golden calvcb of Jeroboam, but went regu- 
 larly, as the law prescribed, to adore the God of Israel in ihe 
 temple of Jerusalem. Being blessed with a son, he thought 
 it his great duty to be careful of his education, and to instruct 
 him betimes in the fear of God. In this virtuous man tlie 
 change of circumstances and country made no alteration of 
 principles and conduct : with the same steadiness he walked 
 in the same path of virtue : he made it his study and his prac- 
 tice to give all the comfort and assistance he could to his 
 fellow captives. To console the alllictcd, to help the sick, 
 
240 HISTORY OF THE [age v. 
 
 and to bury the dead, were the daily exercises of his charity. 
 Such virtues merited him a reward even in this life. He had 
 full leave from the king to go where he should think fit ; a 
 leave, it seems, not granted to the rest of his countrymen. 
 His usual residence was at Ninive ; but he freely went from 
 one part of the country to another, as his charity and neigh- 
 bours' necessity called him. Being at Rages, a town belong- 
 ing to the Modes, he found a poor man of his own tribe, call- 
 ed Gabelus, in great distress, and as, by the king's bounty, 
 he had money at his disposal, he lent him ten talents of silver, 
 taking his promissory note for the payment. After the death 
 of Salmanazar, Sennacherib succeeded to the crown. This 
 prince, being exasperated at the destruction of his army in 
 Juda, of which we shall have the account in the history of 
 king Ezechias, was resolved to revenge himself upon the cap- 
 tive Israelites, whom he persecuted by various kinds of 
 cruelty, putting many of them to death, and leaving their 
 bodies without burial. These fresh sufferings of his brethren 
 redoubled the good Tobias's activity in their service. Sen- 
 nacherib, to whom the virtues of humanity seem to have been 
 even hateful, was offended at his charity, and gave orders for 
 him to be put to death, and his goods confiscated. This forc- 
 ed the holy man to fly, not to lose his life. He found a safe 
 retreat amongst his friends, of whom he had many ; and, by 
 the tyrant's death, which happened soon after, he recovered 
 his goods and former liberty. His charity was no longer re- 
 strained by fear, nor did the dangers and the hardships he had 
 undergone abate his zeal for the service of his neighbour. 
 In the midst of an entertainment, which he had made for his 
 friends, it was told him, that an Israelite had been just slain 
 in the street : he immediately rose from table, fetched away 
 the corpse, and concealed it in his house till night, when he 
 buried it. His friends put him in mind of the danger he had 
 but lately escaped, and said that his zeal was indiscreet. 
 Tobias, who had a greater regard for God than for men, 
 would not let himself be talked out of his duty, nor would he 
 suffer a dead body, that came in his way, to be unburied. 
 Being one day more than usually tired with his pious labours, 
 he chanced to lay himself down, for a moment's rest, near the 
 wall of his house : a swallow had made her nest above, and 
 the hot dung happening to fall upon his eyes, as he lay ex- 
 posed, deprived him of his sight. It was a misfortune the 
 most grievous that could have befallen him ; it severely tried 
 his patience, but did not shake his constancy in virtue. As 
 
AGE v.] HOLY BIBLE. 241 
 
 he had been always active in doing good to others, as much 
 as he could, so he was scrupulously nice not to concur in any 
 thing that might do them any wrong. His wife Anna, by the 
 earnings of her labour, had saved enough to buy a kid, and 
 had brought it home unknown to Tobias. He heard the lit- 
 tle animal bleat, and, not knowing how it could come thither, 
 asked his wife if it was not stolen. Anna thought herself in- 
 jured by such a question, and began to revile him in very 
 sharp and unbecoming language. Tobias, patient as Job, 
 heard in silence : he made no reply, but, with his other suf- 
 ferings, offered this also to almighty God, in atonement for 
 his sins and the sins of his nation : for, in all his afflictions, he 
 humbled himself beneath the hand of God, from whom he 
 resignedly received them ; he was thankful for past favours, 
 and, being no longer able to serve his neighbour, he gave 
 himself to prayer, and, as having nothing more it do with 
 life, begged almighty God to receive his soul in peace. 
 
 Christians read this history of Tobias, and justly may ad- 
 mire, when they find such virtues practised in the midst of 
 an idolatrous people, and practised by a man, who, under the 
 discouragement of censure and reproach from his nearest 
 friends, had no example of Jesus Christ to excite, and no 
 Gospel to enlighten him. When they view the demeanour 
 of this holy man more minutely, and compare it with their 
 own, tliey then may blush at the wide disparity between 
 themselves and him, as the holy fathers remark : the piety 
 and patience of Tobias is a subject of emulation to the zealous 
 Chrisiian, to the slothful a subject of confusion. 
 
 A. M. 3300.] Young Tobias and his Angel [A. C. 700. 
 ToB. 5. 
 
 Tobias, thinking that his prayers for a speedy release from 
 the tods of life, were heard, and that his death was near, 
 gave to his son, the young Tobias, his last instructions : they 
 were the instructions of a good father to an only son, the re- 
 sult of reason, and the dictates of true piety ; such as every 
 |)ar(;nt ought to recommend fre(|uently to his children dur- 
 ing life, and enforce at death. He charged him to be ever 
 dutiful and attentive to his mother, to fear God, to guard 
 against all sin, especially pride and impurity, to give alms ac- 
 cording to his abilities, to advise with some prudent friend in 
 every business of importance, and io be always diligent in 
 holy prayer. After this, he informed liim of the money* 
 21 Hm 
 
242 HJSTG^RY OF THE [age v 
 
 which was due to him from Gabelus, and which he desired 
 him to receive. This debt he had never mentioned to his 
 son before, and mentioned it only now from a principle of 
 justice, that his son might not lose what belonged to him. 
 The young man listened with dutiful respect to his aged fa- 
 ther, and received his instructions as spoken by a man en- 
 dowed with the wisdom of God. He promised to comply 
 with every injunction as far as he was able; the only diffi- 
 culty that occurred, was, how to recover the ten talents 
 from Gabelus, of whom he knew nothing more than his name. 
 The father told him he must look out for some faithful guide 
 to show him the way to Rages, and carry with him Gabelus's 
 own hand- writing as a proof of the debt. The obedient son 
 went forth to look out for such a person, and, meeting with 
 a comely young man in the appearance and equipage of a 
 traveller ready for a journey, civilly saluted him ; little think- 
 ing, that, under such a disguise, was concealed the angel, 
 whom God, by a special providence, had appointed him for 
 his guidance and protection. He asked him who he was, and 
 from whence, and whether he knew the way into the country 
 of the Modes. The angel replied, that he was one of Israel, 
 and well acquainted with the roads of that country ; that he 
 had been at Rages, and knew Gabelus. The young Tobias 
 was overjoyed at his good fortune in meeting with a stranger 
 so qualified and willing to attend him ; he introduced him to 
 his father, who was equally pleased with the candour and 
 friendly promises of the comely youth, who called himself by 
 the name of Azarias, that is to say, the help of God. Azarias 
 comforted the good old man, who sat bemoaning his misfor- 
 tune in being no longer able to see the light of heaven, assur- 
 ed him of a speedy cure from God, and promised to conduct 
 his son to Gabelus, at Rages, and to bring him home again. 
 Raphael, therefore, the archangel, under the shape and name 
 of a travelling Israelite, began to direct the steps of young 
 Tobias with peculiar care, which has been always looked 
 upon as a specimen of that, which our guardian angels have 
 over us, and is a perfect model of that tender solicitude, which 
 every pastor ought to show in taking care of his respective 
 flock. Tobias bade his father and his mother farewell, and 
 set off with his guide towards the country of the Modes, 
 and the dog followed him. They travelled on together, till 
 they came to the River Tigris : Tobias sat himself down upon 
 the bank to wash his feet, when, behold ! a monstrous fisli 
 darted from the stream, as at its prey, to devour him. Struck 
 
AGE v.] HOLY BIBLE. 243 
 
 with affright, he called upon his guide, who bade him take 
 the fish by the gill, and draw him ashore. He did so. The 
 angel, moreover, told him to take out the entrails of the fish, 
 and lay up the heart, the liver, and the gall, as useful in me- 
 dicine, and proper to drive away all kinds of evil spirits. They 
 roasted part of the flesh, the rest they salted, and carried 
 with them, as much as might serve them till they arrived at 
 Rages. When they came within sight of the town, his guar- 
 dian informed him, that they must lodge with one Raguel, a 
 kinsman of his tribe, who lived in the country, and had an 
 only daughter, whom he should demand in marriage. Tobias 
 was startled at the proposal, for he knew that she had been 
 already given to seven different husbands, one after another, 
 who, by the devil's malice, had been all killed the very first 
 night after their marriage. He dreaded the like misfortune ; 
 and, what affected him still more, he was afraid lest such an 
 accident befalling him might also cause the death of his dear 
 parents. Azarias reasoned away his fears, and assured him, 
 that the devil's power extended only over those, who, with- 
 out any respect for God, were guided more by sensuality 
 than by reason in their choice and use of matrimony. He 
 then taught him in what manner he was to sanctify his mar 
 riage, and concluded by giving him such instructions as de- 
 serve the serious consideration of those, who engage in th^ 
 marriage state. 
 
 A. M. 3300.] Old Tobias recovers his Sight. [A. C. 700.' 
 TOB. 11. 
 
 The young Tobias, according to the angel's direction, 
 went to Raguel's house, where, though an entire stranger, 
 he met with a friendly welcome. Raguel thought he disco- 
 vered in the young man the features of his kinsman Tobias, 
 and asked them if they were acquainted with him. The 
 man you inquire after, replied the angel, is this young man's 
 father. Raguel immediately threw his arms round his neck, 
 and, kissing him, with tears, said, A blessing l>e upon thee, my 
 sou, because thou art the son of a good and virtuous man. 
 Anna, his wife, and Sarah, their daughter, likewise wept. 
 When the first salutations were over, be ordered an hospita- 
 ble entertainment to be prepared. As soon as tlie dinnef 
 was ready, he desired them to sit down: Tobias took that 
 0[)i)t)rtunity of making his proposals to Raguel, and solemnly 
 dcciax'cd that ho would neither cat nor ikwk in his hoi^ 
 
244 HISTORY OF THE [age v. 
 
 unless he would first promise to grant him his daughter Sarah 
 m marriage. Raguel knew not what answer to make ; for, 
 though he approved of the match, yet he durst not give his 
 consent, knowing what had happened to her former husbands. 
 Ashe therefore stood in suspense, without making any answer, 
 the angel assured him, that his daughter had, by a special 
 providence, been reserved for Tobias, and, therefore, no one 
 hitherto could have her. Raguel had no further doubt ; 
 he took the right hand of his daughter, and gave it into the 
 right hand of Tobias, saying, The God of Abraham, and the 
 God of Isaac, and the God of Jacob, be with you ; and may 
 he join you together, and fulfil his blessing in you. The ma- 
 trimonial contract was then taken down in writing ; they 
 made merry, and blessed God. When they retired at night 
 into the chamber prepared for them, Tobias carefully observ- 
 ed every direction which Azarius had given him ; he took 
 out of his bag part of the fish's liver, and broiled it upon the 
 coals ; that, by its smoke, it might chase away the evil spirit • 
 he exhorted the virgin to join in prayer with him ; because, 
 being the children of saints, and not joined together like hea- 
 thens, who know not God, they were thus to pass the three 
 first nights in holy prayer and continence. Raguel, in the inte- 
 rim, expected nothing less than the death of Tobias, and hail 
 already ordered his grave to be prepared : but, being agreea- 
 bly surprised in the morning to find him safe and sound, he 
 filled up the grave, and gave free scope to the transports of 
 his joy. Tobias had his thoughts still turned upon his pa- 
 rents ; he knew how uneasy they would be about him : the 
 delay caused by his marriage was unavoidable, and, after that, 
 his business with Gabelus must be done. He opened his 
 mind to Azarias, and Azarias undertook to transact that affair 
 for him, without any further loss of time. He took the note 
 from him, went to Rages, received the money, and brought 
 Gabelus with him to the feast. Gabelus wept for joy to see 
 the son of his friend and kind benefactor ; he embraced and 
 kissed him. Tobias now began to be very solicitous about 
 his parents ; he pressed Raguel for his consent to retun> 
 home. Raguel was charmed with his filial piety, delivered 
 to him his daughter, with half his substance in hand for her 
 present portion, and promised the other • half after his own 
 and wife's decease. He and Anna, his wife, took their last 
 farewell with the kindest expressions of love and tenderness ; 
 they kissed their daughter with tears in their eyes ; they re- 
 commended to her to love her husband, to honour her father 
 
M.E v.] HOLY BIBLE. 245 
 
 and mother-in-law, to preserve oi-der in her family, and 
 to be particularly watchful o^er her own conduct. The 
 good parents of Tobias were all this while in great anxiety 
 about their son, whose absence began to seem very long. 
 His mother went every day to the top of a hill, to see if she 
 could descry him coming : she at last perceived him, and ran 
 with ^resit haste to impart the joyful tidings to her husband. 
 The dog also, that had been the faithful attendant upon his 
 master's steps, ran before, and, by fawning and wagging his 
 tail, confirmed the welcome news. The old father, who was 
 blind, rose up, and, giving a servant his hand, ran stumbling 
 on to meet his son: they eagerly embraced each other; they 
 poured out the tears of gladness into one another's bosom, 
 and, when they had adored and given thanks to God, they 
 sat down together. The young Tobias produced the gall of 
 the fish, as the angel had told him, with which he rubbed his 
 father's eyes, and restored him to his sight. He then gave 
 them a faithful account of all that had happened in his jour- 
 ney : his spouse arrived a few days after, with all her stock 
 and money, and nothing more was wanting to complete the 
 happiness of Tobias's family. Their first concern was, to 
 reward their faithful guide, to whose services, under God, 
 they attributed their good fortune : they offered him one half 
 of their acquired substance. The angel then thought it time 
 to let them know who he was : he told them his name was 
 Raphael, one of the seven spirits that constantly attended 
 before the throne of God ; that he had been commissioned 
 by almighty God to accompany the son in that visible man- 
 ner ; that he had invisibly offered up the father's prayers to 
 our Lord ; that works of charity and devotion, fasting and 
 alms-deeds, joined with prayer, were very acceptable in the 
 eyes of God. He recommended to them a perseverance in 
 the same holy practices, gave them his blessing, and vanish- 
 r>d out of sight. Struck with religious awe, they fell pros- 
 trate upon the ground, where they remained for three hours 
 in silent j>rayer : when they rose up, Tobias, the father, be- 
 gan to proclaim the praises of almighty (»od, for all his works, 
 and, in a prophetic style, rehearsed the greater wonders, 
 which he was afterwards to accomplish in his Church. 
 
 The veneral>le Tobias, who had seen such scenes of hu- 
 man misery, both in and aft( r the destruction of his country, 
 lived two-and-forty years after h(^ recovered his sight, and 
 died in a good old age, |)ast a hundred. He left behind him 
 a faithful imitator of his piety, the young Tobias, who, to all 
 21 • 
 
246 HISTORY OF THE [age v 
 
 succeeding ages, is set forth as a perfect image of that obedi 
 ence and respect, which is due from children to their parents. 
 He is a bright example to married persons, teaching them 
 by what virtues they are to sanctify themselves in the mar- 
 riage state, and with what attention they ought to instruct 
 and educate their children, that the virtues of the fathers 
 may, with their names, be transmitted by descent to the 
 latest posterity. ^ 
 
 A. M. 3289.] Ezechias King ofjuda. 4 Kings 18. [A. C. 71 1 . 
 
 Whilst the miserable Israelites were scattered through 
 the Assyrian empire, and groaning in captivity, the kingdom 
 of Juda, which had been reduced to the brink of ruin under 
 the wicked Achaz, began to recover itself under the pious 
 Ezechias, who succeeded his father six years before the de- 
 struction of Israel. Ezechias was a religious prince, of whom 
 the Scripture gives this testimony, that, amongst the kings 
 who swayed the sceptre of Juda, either before or after him, 
 there was not his equal : just by principle, and prudent in 
 his conduct, he steadily adhered to the law of God, from 
 which he never departed either to the right or to the left. 
 Under his auspices a new face of things was seen over the 
 whole kingdom of Juda : where impiety and superstition pre- 
 vailed before, true virtue and religion flourished. He set 
 open the gates of the temple, which his father Achaz had 
 shut ; he ordered the priests and Levites to sanctify them- 
 selves, that they might be worthy to purify the sanctuary, 
 which had been profaned. The table of show-bread, the al- 
 tar, and the sacred vessels, were restored ; the ancient cere- 
 monies of religious worship were renewed, and holocausts 
 offered to the Lord amidst the solemn sounds of vocal and 
 instrumental music. He cut down the sacrilegious groves, 
 removed every object of superstitious worship, and, amongst 
 other things, broke to pieces the brazen serpent, which, from 
 Moyses's time, had been respectfully preserved, but by abuse 
 was at last become a subject of scandal to the people. For 
 the encouragement of the Levites to attend their sacred 
 functions, he renewed the laws respecting the payment of 
 tithes and first fruits. Such public virtues, and such zeal 
 for the divine service, endeared him to almighty God, who 
 blessed his undertakings with success, and crowned his arms 
 with victory. For Ezechias exerted himself not only in re- 
 pairing the ruins of his kingdom, but also in re-establishing 
 
AGE v.] HOLY BIBLE. 247 
 
 the dignity of his crown. He recovered the cities that had 
 been dismembered from Juda, broke the growing power of 
 the Philistines, and restrained them within the borders of 
 their own narrow territories. Achaz had made himself and 
 kingdom tributary to the Assyrians. It was an indignity 
 which Ezekias would not stoop to. Roused with a laudable 
 indignation to see the glory of Juda thus fallen, he rallied his 
 broken forces, shook off the Assyrian yoke, and rendered 
 himself an independent monarch. Under this religious king 
 lived the great Isaias, his director in all his doubts, and com- 
 forter in all his pains : for he had many difficulties to struggle 
 with, and the powerful enemies he had upon his hands made 
 him sometimes diffident and doubtful of the event. But, be- 
 ing strengthened by the counsels of that enlightened prophet, 
 he defeated the effi)rts of his adversaries, and soared above 
 the alarms of his own fears. Happy is the prince who dis- 
 dains not to hearken to the advice of a prudent man, and hap- 
 py was Isaias in having a king who knew how to profit by 
 the advice he gave him. Hence the holy fathers made this re- 
 mark, that a king, who truly fears God, will not easily quarrel 
 with the true servants of God, and will think himself more 
 happy in paying a due respect to the ministers of God's holy 
 word, than in receiving the servile honours of his flatterers. 
 
 A. M. 3291.] The Prophet Isaias. [A. C. 709. 
 
 Isaias was descended of the royal race of Juda : he began 
 to ])rophesy in the reign of king Azarias, which he continued 
 to do through the succeeding reigns of Joathan, Achaz, and 
 Kzechias ; till, being upwards of a hundred years old, he 
 was, at last, martyred by the impious Manasse. This re- 
 nowned seer, for his singular piety, for his inimitable style 
 and divine eloquence, for his knowledge and clear insight into 
 futurity, ranks in the fust place amongst the prophets. He 
 speaks so explicitly, and with such precision, of Jesus Christ 
 and his Church, that he seems to write more like an historian 
 ptMuiing down the account of past or present transactions, 
 (ban a prophet, who is foretelling the far distant events of 
 ag(»s yet to come. Amongst the many visions that he had, 
 the following is one of the most awful. The Almighty ap- 
 peared to him in full majesty, and, to use the expression of 
 saint John, he saw the glory of (lod sitting upon an elevated 
 throne, environed with a troop of melodious seraphim, who, 
 with heaveuly voices, incessantly proclaimed the sanctity of 
 
248 HISTORY OF THE [age v. 
 
 the Lord of hosts. The canticle they sung is borrowed by 
 the Church, and is daily chanted with solemnity before the 
 Canon of her Liturgy. Awed by a reverential fear, and 
 measuring his own littleness with the majesty of what he be- 
 held, Isaias durst not presume to open his mouth, nor with 
 unhallowed lips proclaim such holy mysteries. The celestial 
 spirits saw the humble sentiments of his heart, and one of the 
 seraphim, that stood near the throne of God, flew to him 
 with a burning coal in his hand, which he had taken up, with 
 a pair of tongs, from the altar. The angel touched the pro- 
 phet's lips with the fire, and pronounced him purified from 
 the stain of sin. The prophet, upon that, offered himself to 
 go and announce to the people of Juda whatever the Lord 
 should please to command. In this, as the holy fathers re- 
 mark, Isaias instructs the preachers of the Gospel with what 
 purity of manners and intention they ought to undertake the 
 sacred ministry, and how earnestly they ought to pray, that 
 God would purify their lips and hearts, and, by his grace, 
 make them fit to explain his holy word to men. According 
 to the Hebrew tradition, Isaias finished his life by being saw- 
 ed in two, during the persecution of Manasse. His death 
 was precious in the sight of God, and seems to be particularly 
 specified by saint Paul in his Epistle to the Hebrews. There, 
 speaking of the virtues and sufferings of the ancient prophets, 
 the apostle says, that they patiently endured their torments, 
 and, upon the hopes of rising to a better life, joyfully resigned 
 the present, when they found it could be no longer held con- 
 sistently with their duty to the Lord almighty. They suf- 
 fered mockeries and stripes ; they were bound in chains and 
 imprisoned. Some were stoned and cut asunder ; some died 
 by the sword ; whilst others, of whom the world was not wor- 
 thy, were left to wander through deserts in distress, in want 
 and misery, loaded with afflictions, and driven into mountains, 
 into the dens of wild beasts, and caverns of the earth. 
 
 Ecclesiasticus, before saint Paul, had also pronounced the 
 panegyric of Isaias. Ezechias, says the author of that book, 
 did what was right in the eyes of God ; he walked in the 
 ways of David his progenitor, under the direction of Isaias, 
 the great and faithful prophet. At this prophet's word, the 
 sun retreated backwards in its course, and he lengthened the 
 king's life. Being enlightened by the great spirit of God, he 
 saw into the deepest recesses of futurity, and comforted those 
 who wept in Sion. He foretold what was to happen in the 
 end of ages ; he disclosed the most hidden secrets, and declar- 
 
AGE v.] HOLY BIBLE. 249 
 
 ed them long before the time. To these encomiums of Isaias 
 and his fellow prophets nothing more can be added : they are 
 the encomiums dictated by the spirit of God himself. For 
 Jesus, the son of Sirach, and saint Paul were but the instru- 
 ments to write what God had inspired. 
 
 A. M. 3291.] Defeat of Sennacherib. [A. C. 709. 
 
 4 Kings 19. 
 
 Sennacherib, the king of Assyria, being greatly exaspe- 
 rated against Ezechias for refusing to pay the tribute, which 
 his father Achaz had promised to Salmanazar, marched a 
 powerful army into the kingdom of Juda, took many of the 
 fortified cities, laid a heavy tax upon the country, and obhged 
 Ezechias to purchase peace at an enormous price. He drew 
 off his troops according to the articles of agreement, but, by 
 a breach of faith, sent back Rabsaces, with a strong army, to 
 take possession of Jerusalem. Rabsaces, in a style the most 
 imperious and insulting, summoned the king of Juda to sur- 
 render ; he magnified the conquests made by the Assyrians, 
 saying what kings they had conquered, and what countries 
 they had subdued ; he lastly represented how rash it would 
 be in Ezechias to think of resisting the conqueror, whom no 
 power, whether human or divine, was able to contend with. 
 Ezechias rent his garments through grief at hearing such lan- 
 guage, put on a penitential sack, and retired into the house 
 of God, to seek for consolation by holy prayer. He sent to 
 let Isaias know the anguish of his mind, and beg the assistance 
 of his prayers and advice against the evils that threatened 
 him. The prophet hastened to comfort his prince, exhorted 
 him to put his confidence in God, and promised that a speedy 
 message should make his enemy retire from the holy city ; 
 and, in effect, Rabsaces retired soon after, to join the king of 
 the Assyrians, who was employed in the siege of Lobna. 
 News was there brought to Sennacherib, that Tharaca, king 
 of Ethiopia, was upon the maich with a great army to attack 
 them ; upon which h(* despatched a messenger to Ezechias, 
 with a letter full of threats and blasphemy, to try if he could 
 frighten him into submission. » The holy king had recourse to 
 God by prayer, as before : being in the temple, he proiiuccd 
 the threatening letter of Sennacherib, and, spreading it before 
 the Lord, he thus prayed aloud : Loi<l (iod of Israel, who 
 sittest upon the rhernbiin, thou, who alone art the God of 
 kings and of all the earth, incline tliinc ear and attend : open, 
 
 1 1 
 
250 HISTORY OF THE [age v. 
 
 Lord, thine eyes and see ; hear what Sennacherib hath said. 
 For he hath blasphemed thy holy name. He hath, indeed, 
 destroyed the other nations of the earth, and hath thrown 
 their gods into the flames ; for they were but graven gods, and 
 made by the hands of men. But thou, Lord our God, who 
 madest heaven and earth, save us from his hand, that all the 
 world may know that thou art the Lord the only God. A 
 prayer so ardent and so full of faith, did not fail of its effect. 
 Isaias sent to tell him that his prayer was heard, that the 
 Assyrians should not enter into the city which God had re- 
 solved to save for his own, and for David his servant's sake, 
 but should ingloriously return by the way he came. Blinded 
 to his ruin, Sennacherib returned to besiege Jerusalem, not 
 doubting but it must fall an easy conquest to his arms. But 
 in the night at,n angel went forth from the Lord, and, passing 
 through the Assyrian camp, destroyed a hundred and eighty- 
 five thousand pf the army. When it was light, Sennacherib, 
 saw the numbers of the slain : his pride and boasting were 
 at an end ; he thought no more of the conquest of Juda ; but, 
 struck with terror and confusion, he made the best of his way 
 back to Ninive, leaving the Jews at full liberty to sow and 
 reap their fields, as Isaias had promised them three years be- 
 fore. Divine vengeance pursued him even there : he began 
 to vent his revenge upon the Israelites, when his two sons 
 unexpectedly put an end to his life, a few weeks after his ^-e^ 
 turn, by assassinating him in the temple of his idol. 
 
 Sennacherib, by the manner of his death, paid the tribute 
 due to the justice of God, whose majesty he had insulted, an^ 
 whose power he had blasphemously defied. Almighty God, 
 in one night's time, and by the hand of one angel, swept 
 away the collected forces of a vast empire ; and, if he did not 
 involve the king in the general ruin with his army, as he for- 
 merly did Pharaoh, it was, says saint Jerom, because he re- 
 served him for the sword of his own children. The impiety 
 oi the king against God was severely punished by the impie- 
 ty of the sons against thei;- father. 
 
 A. M. 3291 .] Ezechias restored to Health. [A. C. 709. 
 4 Kings 20. 
 
 Ezechias, at the time that he was straitened by the 
 army of Sennacherib, fell dangerously ill. Being fond of 
 life, he prayed earnestly to God for his recovery. The pro- 
 phet Isaias, in a visit that he made him upon his bed of sick- 
 
AGE v.] HOLV bible. 251 
 
 ness, admbnished him to set his hatise in order, and prepare 
 for death. Afflicted at the doleful summons, the king turned 
 himself round towards the wall and wept. But his Hvely faith 
 made him still hope in the divine goodness : he persisted stiH 
 to pray, and his prayer was for a longer life. The prophet 
 had left him, and was gone as far as the middle of the court, 
 when he felt himself suddenly inspired to go back and tell 
 the king, that, in consideration of his prayers and tears, the 
 Lord had granted him a reprieve ; that in three days he 
 should be able to make his appearance in the temple, and 
 that fifteen years more were added to his life. The king 
 begged him to exhibit some visible sign in confirmation of 
 these promises, upon which the prophet wrought the cele- 
 brated miracle on the dial of king Achaz, in making the sha- 
 dow of the index go ten degrees backward from the point it 
 was then advanced to. The fame of Ezechias's great and 
 virtuous actions, had spread itself through different kingdoms. 
 Berodach Baladan, the king of Babylon, sent him presents 
 and letters of congratulation upon the recovery of his health. 
 An ambassy from so great a monarch did not a little flatter 
 the king of Juda. Pleased with the honour that was done 
 him, he took a vanity in showing to the Babylonian ambas- 
 sadors his riches, the gold and silver vessels, the shining 
 treasures of the temple and royal palace. Almighty God, 
 who beholds the inmost recesses of man's heart, saw the va- 
 nity of the prince, and checked him for it. He sent Isaias to 
 acquaint him, that, since he was pleased the Babylonians should 
 see his treasures, they should be all carried to the city of Baby- 
 lon, and that his children, as well as others of the royal race 
 of Juda, should serve as eunuchs in the court of Babylon. 
 This prediction began to be verified in part very soon after 
 Ezechias's death, which happened at the end of the fifteen 
 years, that had been granted him, after a glorious and reli- 
 gious reign of nine and twenty years. He was succeeded by 
 his son Manasses, a boy of twelve years old. This prince^ 
 unfortunately bereft of his father at an age too tender to be 
 its own guardian, grew up in vice, and in wickedness swr- 
 passcd the worst of his predecessors. He undid all that his 
 father had done ; he seduced his subjects into the abomina- 
 tions of Achab ; he sacrificed to Baal ; he adored the whole 
 host of heaven ; he renewed the filthy enormities of the an- 
 cient Amorrheans, and set up an idol in the very temple. 
 By his order, the streets of Jerusalem flowed with innocent 
 blood ; and, amongst the other victims of his cruel tyranny, 
 
252 HISTORY OF THE [age y. 
 
 fell also the prophet Isaias, equally venerable for his sanctity 
 as for his gray hairs. These and the like crimes provoked 
 almighty God to denounce against Jerusalem the vengeance 
 which he had already executed upon Samaria, to erase the 
 city, and to deliver the remnants of his people into the hands 
 of their enemies. The Babylonians soon after invaded Juda. 
 Manasses was defeated, taken prisoner, bound in fetters, and 
 carried off to Babylon. The miseries he there suffered, 
 however painful in themselves, became to him the spring of 
 real happiness. Afflictions gave him understanding ; he ac- 
 knowledged the justice of God in his punishment, became a 
 true penitent, and, by his humble prayers, obtained not only 
 the pardon of his crimes, but also a release from his imprison- 
 ment. Being restored to his kingdom, he endeavoured, by 
 public virtues, to repair the evils which he had caused by 
 public crimes. He reigned five-and-fifty years. Manasses 
 knew, says the sacred text, and acknowledged the Lord tc 
 be truly God. He confessed his omnipotence, which sove- 
 reignly disposes of the things below ; he adored his justice, 
 which spares not even kings themselves ; he experienced, in 
 iine, his goodness, which hears the prayers and pardons the 
 sins of the penitent. 
 
 A. M. 3338.] Pride of Holof ernes. Judith 5. [A. C. 662 
 
 During the reign of Manasses, and after his release from 
 captivity, as seems most probable, the kingdom of Juda was 
 invaded by a formidable army of Assyrians, under the com- 
 mand of Holofernes. The rise and fall of empires is in the 
 hand of God, who, at certain moments, raises one nation to 
 chastise the sins of another nation, till the conquerors them- 
 selves deserve, by their crimes, to suffer the same vengeance 
 in their turn, of which they had been the instruments before. 
 The kings of Assyria were at that time permitted to extend 
 their conquests for the punishment of those whom they sub- 
 dued. Nebuchodonosor, who is carefully to be distinguished 
 from the king of that name, who reigned in Babylon, had 
 formed a project of reducing the nations round to his obedi- 
 ence, and of making himself a universal monarch. For that 
 purpose, he raised an immense army, which he put under 
 the command of Holofernes, with orders to conquer every 
 kingdom in the west. Holofernes fancied that no power upon 
 earth would be able to stand against him. His troops, like 
 a torrent, overran the earth; towns, provinces, and king- 
 
AGE v.] HOLY BIBLE. 253 
 
 doms, were swept away, as he marched along ; his very 
 name struck terror into all, before he came near them ; for 
 he plundered and destroyed every thing, where the least op- 
 position was made to his progress. Ambassadors arrived 
 from all parts, to make their submission to him upon the 
 terms that he was pleased to prescribe ; and, notwithstand- 
 ing the servile honours they paid him, it was with the great- 
 est diflficulty, that they were suffered to live, after being de- 
 prived of their liberties and fortunes. The provinces of 
 Mesopotamia, Cicilia, Syria, and Lybia, had submitted to the 
 conqueror. The trembling Jews saw the storm coming fast 
 upon them : they cast their eyes upon the holy city and the 
 temple, and, being sensible that every human effort they 
 could make would l?e insufficient to defend them, they en- 
 deavoured, by prayer and fasting, to engage the God of ar- 
 mies in their favour. In him they hoped as their only refuge, 
 and in him they solely trusted for success in the warlike pre- 
 parations they were making. Holofernes, being informed of 
 their resolution, was enraged to think, that a people could 
 exist hardy enough to oppose his arms. He desired to know 
 who that people was, when Achior, the general of the Am- 
 monites, who was come to surrender himself to the Assyri- 
 ans, began to recount the origin and progress of the Jewish 
 nation : he discoursed of the power and majesty of the God 
 whom they adored, related the wonders he had wrought at 
 sundry times in their defence, and concluded, that every 
 effort to subdue them would be ineffectual, unless they had 
 forfeited the divine protection by their sins. Holofernes 
 thought himself injured by such a speech; he wondered how 
 any man could imagine, that a nation unarmed and unman- 
 ned, as he supposed the Jews to be, would be able to i*csist 
 the great Ncbuchodonosor ; he commanded Achior to be 
 bound in chains for his bold discourse, and sent into the city 
 of Bethulia, there to wait his doom with the inhabitants of 
 the place. Achior related to the Hethulians how exasperat- 
 ed Holofernes was, how he had vowed their destruction, and 
 what vengeance he threatened, as soon as he should storm 
 their city. The Bethulians humbled themselves before Go<l, 
 being resolved to ma|ce the best defence they could ; tlioy 
 redoubled their prayers with a holy confidence in («od, and 
 comforted Achior with the hope of seeing Bethulia triumph 
 over the vain boast of Holofernes. 
 
254 HISTORY OF THE [age v. 
 
 A. M. 3338.] Fortitude of Judith. Judith 10. [A. C. 662. 
 
 Bethulia was situated amongst the mountains of Galilee, 
 a city strongly fortified by both art and nature. Holofernes, 
 at the head of an army consisting of a hundred and twenty 
 thousand foot and twenty-two thousand horse, advanced to 
 besiege it. The vast superiority of his numbers was enough 
 to damp the most intrepid resolution of men, who had trusted 
 in any other than the divine power. The Bethulians took 
 up their w^eapons with a strong reliance on the Lord of hosts, 
 and defended themselves with surprising vigour, till Holofer- 
 nes cut off the conduit, and possessed himself of the springs, 
 that supplied the town with water. Their courage then 
 sunk, and their former resolutions failed them. Nothing 
 but murmurs and cries of despondency were heard in every 
 quarter ; their cisterns were dry, no succour was expected ; 
 finding themselves in distress, they cast the whole blame 
 upon their chiefs for not having made their peace at first with 
 Holofernes, and declared aloud, that it was better to die at 
 once by the sword, than to drag out life by a lingering death. 
 Ozias, who commanded in the town, did and said all he could 
 to console and rouse them : they were not inclined to hear 
 him, and tumultuously insisted upon his surrendering the 
 city immediately to the enemy ; and it was but by his tears 
 and entreaties, that he prevailed upon them to wait five days 
 longer, promising to comply with their request, if, within that 
 time, no succour should appear. Then it was that Judith be- 
 gan to show herself. Judith was a widow woman of more 
 than ordinary virtue : from the time of her husband's death, 
 she had bid adieu to the finery of dress, and, though possess- 
 ed of a plentiful fortune and pleasing beauty, had consecrat- 
 ed the remainder of her days to devotion and penance. In 
 the present distress of her country, she felt herself pushed 
 on, by a secret impulse, to make some generous efibrt for the 
 common good. She resolved upon an enterprise the most 
 hazardous and singular : it could only be suggested by that 
 divine Spirit, which inspired her with a fortitude equal to 
 the danger : it was to visit Holofernes in his tent. She sent 
 to the ancients, Chabri and Charmi, to come to her house, 
 and, having reproached them for their despondency in pre- 
 tending to prescribe a time for the divine mercy, she told 
 them that she had formed a plan for their delivery, and beg- 
 ged their prayers for its success. She mentioned not what 
 her intention was, and dismissed them. As soon as they 
 
AGE V J HOLY BIBLE. 255 
 
 were gone, she shut herself up in her oratory, prostrated her- 
 self upon the ground, and, by fervent prayer, implored the 
 divine blessing. She rose up full of confidence, put off her 
 widow's weeds and clothes of penance, and adorned herself 
 with all the graces that the richness and ornaments of 
 dress could give. The purity of her intention sanctified the 
 action, and God himself, says the sacred text, added to her 
 beauty. Being attended by her maid, to whom she gave a 
 bottle of wine and bread for their provision, Judith went 
 praying along the street, till she came to the town-gate, where 
 Ozias and the ancients were waiting to give her their bless- 
 ing, and wish success to her undertaking. She passed 
 through the gates, and hastened down the hill towards the 
 Assyrian camp about break of day, when the advanced guard 
 perceived her coming. Being struck at her incomparable 
 beauty, they took and conducted her to the tent of Holofernes 
 their general. Holofernes was captivated at the very sight 
 of her charms, bade her not fear, and asked the motive of her 
 coming. She replied, that it was to fly from a city which she 
 saw was upon the brink of ruin, because its inhabitants, 
 by their crimes, had provoked the wrath of God, and were, 
 therefore, abandoned to the sword of their enemies. Holo- 
 fernes interpreted Judith's words according to the pride of 
 his own heart, and admired her wisdom, in which she seemed 
 to excel as much as in beauty : he allotted her a separate 
 tent, and gave orders, that she should be respectfully supplied 
 with every thing she wanted, and be at liberty to go in and 
 out when and as often as she pleased. She returned his cour- 
 tesies with thanks, excused herself trom eating of the meats 
 he offered her, saying, that she had brought her own little 
 provision with her, and could cat of nothing but what was 
 allowed her by the law she professed. Thus, unawod by 
 human respects, and unshaken by fear, Judith, in the midst 
 of danger, and in the camp of her enemies, forgot not her duty 
 to God, nor her obedience to his holy law. 
 
 A. M. 3338.] Triumph of Judith, Judith 13. [A. C. 662. 
 
 Judith made use of the liberty she had received from Ho- 
 lofernes of going in and out of her tent to adore her God : 
 she went forth every night into the vale of Bethulia, bathed 
 in the fountain, and returned praying to the Lord God of 
 Israel, that he would direct her steps for tlie delivery of his 
 people. On the fourth day, Holofernes appointed his chief 
 
I 256 HISTORY OF THE [age v, 
 
 ofl&cers to sup with him, and sent an invitation to Judith, that 
 j she would consent not only to eat and drink in joy fulness, but 
 
 j also to dwell with him ; for he was deeply enamoured with 
 
 her beauty. Judith, being in hopes that it might give her an 
 opportunity of accomplishing the design she had in view for 
 the good of her country, did not reject the proposal, but deck- 
 ed herself out to advantage, and repaired to the general's 
 tent. The general was unusually gay on the occasion, and 
 drank more plentifully than ever he had done before. When 
 it was grown late, the officers retired, and left Holofernes and 
 Judith in the tent together. Oppressed with sleep and wine, 
 he lay upon his bed ; she rose up, and, standing before the 
 bed for some time, prayed to God in silence ; with tears in 
 her eyes, she conjured him to strengthen her arm, and to se- 
 cond her endeavours in the service of her country. Armed 
 with fortitude above her sex, she advanced to the bed's head : 
 there hung the cimeter of Holofernes : she took it down, she 
 drew it out of the scabbard ; then, lifting up her eyes to hea- 
 ven, she twisted her hand in his hair, and, at two strokes, 
 severed his head from the body. She wrapped up the head 
 in his own rich canopy, and, having taken some time to reco 
 ver herself from the agitation she was in, went out and gave 
 it to her maid, who was waiting at the door of the pavilion. 
 They then walked off together, as they had done the three 
 foregoing nights, and, unsuspectedly passing through the 
 guards, directed their steps towards the vale of Bethulia. 
 When they came to the town-gate, Judith called upon the 
 watch to let them in. Judith's voice was no sooner heard, 
 than the ancients were called, and the whole city was in 
 motion to receive her. By the light of torches, they con- 
 ducted her to a high place in the town, where, silence being 
 proclaimed, she began to harangue and exhort them to return 
 thanks to God for the protection he had given them by her 
 arm, producing to public view the trophy of her victory, the 
 head of Holofernes : a horrid spectacle to the eyes of hu- 
 manity, but of joy and triumph to the citizens of Bethulia^ 
 Ozias and the ancients vied with each other in the praises of 
 a woman who had thus saved their lives and liberties at the 
 peril of her own. Achior was desired to approach, and to 
 view the head of the tyrant, who, in contempt of the God ot 
 Israel, had proudly devoted him and the Bethulians to a cruel 
 death. Achior threw himself at the feet of Judith, professed 
 his belief in the God whom she adored, and declared himself 
 a Jew. Judith, having thus acted her part, gave the citizens 
 
AGE V. I HOLY BIBLE. 257 
 
 notice, that they must now act theirs, and be ready to sally 
 forth at sunrise upon the enemy, with as much noise and 
 clamour as they cou»ld. The Assyrians were alarmed with 
 that unusual vigour of the besieged, who had hitherto kept 
 themselves close within their walls ; they ran to awake their 
 general, and found the mangled trunk of a man weltering in 
 his blood without a head. There was nothing to be seen but 
 confusion, nothing heard but yells of despair throughout the 
 camp ; being under no command, the Assyrians began to tly 
 different ways, as their frights and fears dispersed them. The 
 Hebrews pursued them with incredible slaughter, and, notice 
 being given to the neighbouring towns, the whole country was 
 immediately in arms to demoUsh the flying enemy. An im- 
 mense spoil was shared amongst the conquerors, and public 
 rejoicings for the glorious victory were continued for three 
 months. Joachim, the high-priest, with all his ancients, went 
 from Jerusalem to Bethulia, to see and honour the woman, 
 whom they styled the glory of Jerusalem, the joy of Israel, 
 and honour of her people. Far from being elated by the en- 
 comiums they gave her, Judith remained as humble in he^ 
 own eyes as she was great in theirs : in a sublime canticle 
 she proclaimed the praises of God, who had given her vic- 
 tory, and to whom she gave the glory. She retired back to 
 her domestic oratory, made her servant free, resumed her 
 private practices of prayer and holy fasting, and never after 
 passed the threshold of her door, but on the solemn festivals 
 of the year, when she appeared abroad with great glory. 
 
 Admirable is this history of Judith in all its circumstances. 
 By an event, which surpasses whatever fabulous historians 
 have invented to display the courage of their heroes, we see 
 that God is the protector of those who fear him, and that 
 invincible are they wiio know how to put their trust in him. 
 A single woman, by her unparalleled fortitude, defeated one 
 of the most formidable armies, that were ever set on foot ; 
 she alone preserved Bethulia, and rescued the whole country 
 from destruction. But what makes Judith still more worthy 
 of our admiration, is the victory she gained over herself. To 
 prayer and fasting she joined the virtue of chastity all the 
 days of her widowhood ; and when the victory she had 
 gained over Holofernes had set her up as the object of 
 public commendation, she hastened back within the walls of 
 her |)rivate oratory, as though she were a stranger to her 
 own merit ; aiid humbly retreated from the face of her fel- 
 li2* Kk 
 
258 HISTORY OF THE [age v. 
 
 low-citizens, as though she had done nothing to deserve their 
 praise. 
 
 A.M. 3374. J Piety of King Josias. 4 Kings 22. [A. C. 626. 
 
 King Manasses was succeeded by his son Amon, who, imi- 
 tating the impiety, but not the repentance, of his father, died 
 by the hands of his own servants, after a miserable reign of 
 two years. The untimely death of Amon vacated the throne 
 for his son, whose name the celebrated Josias, the prophet, 
 had, for ages before, announced to the world. This prince 
 was inclined to deeds of goodness from his earliest years, nor 
 to his latest breath did he ever deviate from the path he had 
 taken. As soon as he was of an age capable of acting for 
 himself, — for at his father's death he was but eight years old, — 
 he began by exterminating the idols of Baal, which had been 
 set up in the country. His zeal was not confined within the 
 bounds of his own kingdom ; he extended it to a great part 
 of the territories that had been once possessed by the unhap- 
 py Israelites, and endeavoured to establish the true religion 
 amongst those idolatrous inhabitants, who had succeeded to 
 their possessions. Many altars and profane groves had been 
 left still standing in the principal towns of Manasses, Ephraim, 
 Simeon, and Nephthali : he destroyed them all, broke the 
 idols into pieces, and strewed the fragments upon the tombs 
 of those who had immolated to them : he dug up the bones 
 of those devoted priests, who had once sacrificed to the calves 
 of Jeroboam, and burnt them upon the altar at Bethel. When 
 he had done this, he set about repairing the temple, which, 
 by profanation and neglect, had fallen greatly to decay. 
 Then it was, that Helcias, the high priest, in examining into 
 things himself, found the book of Deuteronomy, written by 
 the hand of Moyses, which he delivered to Saphan, the scribe, 
 who carried it to the king. It was read aloud, and, upon 
 hearing the dreadful threats that God there utters against 
 those who shall depart from his holy law, Josias rent his gar- 
 ments, and commanded Helcias to go and consult the Lord 
 for him and the remnant of Israel and Juda, concerning the 
 evils with which they were threatened in the book that was 
 found. There lived at that time, in Jerusalem, a holy woman 
 called Holda, and noted for the spirit of prophecy. Helcias, 
 in obedience to the king's commands, went to consult her, 
 and received for answer, that the threats contained in the 
 sacred volume should, with the utmost rigour, be executed 
 
AGE v.] HOLY BIBLE. 259 
 
 upon Jerusalem and the sinful inhabitants thereof : but, be- 
 cause the king of Juda had been moved with the fear of 
 God, and had humbled himself by penance and true contri- 
 tion of heart, that the weight of God's wrath should not fall 
 upon that place till after he was peaceably deposited with 
 his ancestors in the tomb. Upon the report of that answer, 
 Josias called the ancients of Juda and Jerusalem together in 
 the temple, and read to them the book of Deuteronomy from 
 the beginning to the end. When he had done, he made a 
 solemn covenant with almighty God, and engaged himself to 
 perform the things that were written in the book which he 
 had read. Standing up in his tribunal before the whole mul- 
 titude, he promised from his heart to observe all the divine 
 precepts, and, by his pressing exhortations, persuaded his 
 subjects to make the same promise. The exhortations and 
 example of that good king had such an effect upon the peo- 
 ple, that they swerved not from their duty as long as he 
 lived ; and unfortunate was it for his kingdom that he was 
 not blessed with a longer life ; going out, unadvisedly, to bat- 
 tle against Nechao, the king of Egypt, he received a wound, 
 of which he died, after a godly reign of one-and-thirty years. 
 Almighty God hastened to draw this religious prince out 
 of the midst of iniquity, says saint Ambrose, that he might 
 not behold the calamities which were going to be poured 
 down upon the kingdom of Juda. Josias had exerted the 
 most active zeal, not only to abolish the remains of idolatry, 
 but also to renew the exercise of true religion, through his 
 dominions ; he celebrated the feast of the passover with a 
 solemnity unknown to any of his predecessors : by his exem- 
 plary piety he teaches kings, and persons in authority, that 
 their first duty is to God ; that, while they expect to be obey- 
 ed themselves, they must see to have a due obedience paid 
 to God, and that, both by word and example, they must en- 
 force, at least, the same respect for the divine commands as 
 they do for their own. To the humble docility, with which 
 he listened to the book of Deuteronomy, the Scripture at- 
 tributes the felicity of this prince. The same disposition, 
 of an humble, docile heart, ought we to carry with us, as 
 often as we go to hear, or sit ourselves down to read, the 
 word of God — a disposition to learn and practise what it 
 teaches. 
 
260 HISTORY OF THE [age v. 
 
 A.M. 3398.] Siege of Jerusalem. 4 Kings 25. [ A.C. 602, 
 
 JuDA, being deprived of her last good king, mourned as 
 for the loss of a common parent. The wicked conduct of 
 Joachaz, the son and successor of Josias, made all good men 
 more sensible of their loss. This prince, who had no pre- 
 tensions to the crown bj birth, gained it by favour of the 
 people, and, at the end of three months, lost it by the hand 
 of Nechao, king of Egypt. For Nechao, in his return from 
 the war which he had undertaken against the Assyrians, 
 coming to Jerusalem, deposed the miserable Joachaz, whom 
 he carried with him in chains to Egypt, and appointed his 
 elder brother, Ehacim, to reign in his place. Eliacim, better 
 known by the name of Joakim, reigned eleven years ; and, 
 though he had the advantage of many living prophets to point 
 out the path of virtue, he, nevertheless, plunged into the 
 depth of wickedness. The prophecy of Jeremiah being read 
 to him, he cut it into pieces with a penknife, and threw it^ by 
 scraps, into the fire, on account of the threats it contained 
 against him. The Spirit of God commanded Jeremiah to pen 
 down the same prophecy in another volume, and to add still 
 new threats to the former. Threats had no effect upon the 
 heart of a hardened sinner ; the measure of Juda's crimes 
 was completed ; the chief priests and people plunged into the 
 most shameful abominations of the Gentiles ; they polluted 
 the house of God, and scorned every messenger that was 
 sent to remind them of their duty. The long-injured mercy 
 of almighty God, calling them to repentance, was then turned 
 mto justice, and Babylon was the scourge appointed, by God, 
 to reduce the inhabitants of Juda to the state to which Ni- 
 nive had reduced those of Israel. Nebuchodonosor, with a 
 powerful army, laid siege to Jerusalem, which he took by 
 capitulation, made Joakim his prisoner, bound him with chains, 
 and carried him, with Daniel, and other noble youths, and 
 part of the sacred vessels, to Babylon. This happened in 
 the year of the world 3398 ; and from that year is dated the 
 first of the seventy years' captivity, that the Jews endured 
 in the country of Chaldea. Joakim seems to have reco- 
 vered his liberty again, upon his promise of paying true alle- 
 giance and a yearly tribute to the Babylonian monarch. But, 
 breaking his oath by an open revolt, at the end of three years, 
 he again fell into the hands of the Chaldeans, from whom he 
 received the just punishment of his crimes by a violent and 
 disgraceful death. Joachin, alias Jechonias, his wicked son, 
 
AGE V.J HOLY BIBLE. 261 
 
 succeeded him for three months, when Nebuchodonosor 
 snatched him from the throne, and carried him, bound in 
 chains, away to Babylon. His mother, his wives, his chil- 
 dren, and chief nobles of the kingdom, were sharers with him 
 in his captivity : the treasures also of the temple, and the 
 golden vessels which Salomon had finished with so much art 
 and magnificence, were, at the same time, transported to Ba- 
 bylon. In Juda little more remained besides the shadow 
 of a kingdom, and some sad remains of its former grandeur. 
 A merciful God seemed unwilling to inflict the last stroke 
 upon his chosen people ; he permitted their power to sink by 
 degrees, that the sight of present calamities, and the gradual 
 approach of greater evils, might awaken them to repentance. 
 Sedecias, the uncle of Joachin and son of Josias, was invest- 
 ed with the title and appearance of king under Nebuchodo- 
 nosor. He was a worthless prince, averse to every thing 
 that was good, deaf to the exhortations of Jeremiah, and bu- 
 ried in vice. The body of the people imitated the example 
 of their prince ; they defiled the land with pagan crimes, they 
 insulted the prophets, and laughed at the divine threats. Se- 
 decias, in the ninth year of his reign, revolted against the 
 king of Babylon, and his revolt brought on the punishment 
 due to his other crimes. Nebuchodonosor led a formidable 
 array against him, and blocked him up in the city of Jerusa- 
 lem. Though beset with the terrors of war without, and 
 pinched with the miseries of famine within, the besieged 
 vigorously defended themselves for two years. A wide 
 breach was at last made in the wall, and the town carried by 
 assault : the wretched Jews had nothing to trust to but flight 
 and the victor's clemency. Sedecias escaped by night, and 
 fled towards Jericho. But, being overtaken and brought 
 back, he was presented to Nebuchodonosor, who executed 
 severe vengeance upon him. Having ordered his sons to be 
 massacred before his face, he plucked out his eyes, loaded 
 him with irons, and carried him away captive to Babylon. 
 Nebuchodonosor, having thus taken not so much his own as 
 the Almighty's revenge upon a stifl*-necked people, returned 
 in triumph to his own country, leaving Nal)uzardan, his ge- 
 neral, to complete the ruin of Juda. His onlers were to 
 throw down the walls of Jerusalem, to demolish the temple, 
 the royal palace, and the rest of the houses, to strip the in- 
 habitants of every valuable eflcct they had, and transiK)rt 
 them to Babylon, so tliat none should remain, except the (K)Oi 
 
262 HISTORY OF THE [age v. 
 
 husbandmen, who were necessary to cultivate the vineyards 
 and plough the land. 
 
 Such was the dismal state to which Jerusalem was reduc- 
 ed in punishment of her sins. Such was the fall of that once 
 happy city ; and with such energy of expression is her devas- 
 tation described by Jeremiah, in his Lamentations, that one 
 must have lost the sense of feeling, not to sympathize with 
 the prophet in his grief. Holy is our grief, and salutary is 
 our affliction, says saint Austin, when, to a sincere detesta- 
 tion of sin, we join our tears of compassion for the suffering 
 sinner. 
 
 A. M. 3417.] Destruction of the Kingdom of [A. D. 583. 
 Juda. 4 Kings 25. 
 
 Nabuzardan executed the orders of his royal master 
 with a severe hand. The destruction of every thing both 
 great and sacred in Jerusalem was completed ; amongst the 
 miserable inhabitants that were collected for their transmi- 
 gration into the country of Babylon, w^as the prophet Jere- 
 miah. Nebuchodonosor, out of respect to his eminent sanc- 
 tity, had given special orders about him. Nabuzardan had 
 also a great reverence for the holy man, and left it to his 
 choice, either to accompany the captives, or remain in his own 
 country. Compassion for the distressed husbandmen, who 
 were left without help or counsel, determined the prophet to 
 choose the latter. But his presence was of little service to 
 men, who were too headstrong to profit by advice. The ap- 
 pointment of Godolias to be their governor excited their 
 jealousy ; they refused to submit to his authority ; they rose 
 up, and murdered him and his attendants in the town of Mas- 
 phat. When they had committed the rash action, they began 
 to consider and to dread the consequences : they reflected 
 that Godolias had been appointed by Nebuchodonosor, and 
 that the murder they were guilty of would be looked upon 
 as a treasonable insult against the royal authority. The fear 
 of punishment made them unanimously resolve to abandon 
 the country and fly into Egypt. Jeremiah endeavoured to 
 calm their fears, and to dissuade them from their purpose, 
 promising that, if they staid, no harm would befall them, but, 
 if they went, that they should every one of them perish in a 
 land, which, like their own, was already destined to destruc- 
 tion. Notwithstanding that, they still persisted in their firs^ 
 
AGE v.] HOLY BIBLE. 263 
 
 resolution ; their fears of the Chaldeans made them deaf to 
 reason, and they unfortunately concluded, that there was no 
 other way to preserve their lives than by retreating into 
 Egypt. 
 
 Thus was Juda abandoned by the remaining part of its 
 natives, and reduced to a lonesome desert ; thus was the 
 plummet of the house of Achab, and the cord of Samaria, 
 stretched out upon Jerusalem, as the Lord had long threaten- 
 ed ; thus was the kingdom of Juda blotted out, and the de- 
 generate Hebrews driven from the land which had been giv- 
 en to their forefathers, as an inheritance for ever, if they had 
 remained faithful to the Lord their God. Jeremiah had used 
 his endeavours to make the people sensible of their crimes, 
 and exhorted them to avert the stroke of divine vengeance 
 by a timely repentance. Being actuated with true zeal, he 
 sought their salvation, not their praise ; he flattered not their 
 sins ; he spoke not what might please, but what he thought 
 might instruct and rouse them : and, when he found that nei- 
 ther his representations nor his exhortations had any effect 
 upon men, who were running headlong into ruin, he admo- 
 nished them to be upon the watch against the corruptions of 
 Babylon, lest, in the midst of idolaters, they might forget the 
 religion of their ancestors, and adopt the superstition of the 
 Gentiles. 
 
 A. M. 3420.] The Prophet Jeremiah. Jer. 38. [A. C. 580. 
 
 Jeremiah, not being able to persuade that miserable rem- 
 nant of the Jews, whom Nebuchodonosor had spared, to re- 
 main in their own country, was forced to accompany them 
 into P^gypt, where, according to the Hebrew tradition, he fell 
 a martyr to their resentment for having reprehended them 
 for their idolatry. Jeremiah was of the sacerdotal race, and 
 noted amongst his contemporari(^s for great Iioliness of life. 
 Hoing sanctified from liis mother's womb, he was in the early 
 years of his youth called to the ministry of God's word, and 
 began to preach by the time he had attained the fifteenth 
 year of his age. He was favoured with many revelations re- 
 lative to the future misfortunes of the Jews. In his style and 
 manner of expression, he is, of all the prophets, the most pa- 
 thetic, as appears from his Lamentations, lie* saw the holy 
 city ot* Jerusalem overrun with vices, which he knew would 
 end in the ruin of his country, and, therefore, never ceased 
 to admonish his fellow citizens of the impending calamities, 
 
264 HISTORY OF THE [age v. 
 
 which God, in his anger, had prepared for the punishment of 
 an impenitent people. His zeal displeased the wicked, and 
 excited the animosity of the great. Jeremiah saw the storm 
 of persecution gathering round him ; he saw his enemies pre- 
 pared to take away his life, but was not daunted ; he heard 
 their threats, but did not shrink from his duty ; being ready 
 to seal with his blood the truths he uttered, the violence of 
 his persecutors made him more animated and vigorous in his 
 public discourses. The wicked princes of the people would 
 hear him no longer ; they applied to Sedecias for leave to 
 throw him into a cistern of deep mud. The king, though an 
 admirer of the holy prophet, weakly yielded to their request, 
 which was immediately put into execution ; and Jeremiah 
 must in a short time have been stifled, if the king had not, 
 upon the representation of one of his officers, quickly ordered 
 him to be taken out. 
 
 Saint Jerom seems to wonder how a man, alone and unsup- 
 ported, as Jeremiah was, could stand against so many power- 
 ful adversaries ; the holy doctor then corrects his surprise, 
 dives into the cause of that wonderful effect of the prophet's 
 fortitude, and ascribes it not to the abilities of man, but to 
 the omnipotence of God. For, in the very first page of 
 Jeremiah's book, we find that God has promised to endue him 
 with such resolution and fortitude of mind, as should enable 
 him to stand unshaken, like a column of iron or a wall of 
 brass, against the attacks that should be made against him. 
 He was assured of the divine protection, and from thence 
 arose his force and confidence. From the same source, also, 
 springs that magnanimity and undaunted courage, which we 
 so deservedly admire in the martyrs and other saints of God. 
 In this sense, saint Cyprian says that a man of God, that is, 
 a man who, with truth upon his lips, has the love of God in 
 his heart, and the fear of God before his eyes, defies the 
 keenest rage of human malice : such a man may be deprived 
 of life ; he cannot be overcome. 
 
 A. M. 3420.] The Prophet Baruch, Bar. 2. [A. C. 580. 
 
 The prophet Baruch, however distinguished for his noble 
 birth, was more illustrious for his piety. Drawn by the love 
 of virtue, he bade adieu to every worldly advantage to be- 
 come the disciple of Jeremiah, whose secretary he was, and 
 inseparable companion in his labours. He was the faithful 
 interpreter of his master's will, and delivered the divine man- 
 
AGE v.] HOLY BIBLE. 265 
 
 dates to a sinful nation with a magnanimity equal to that 
 which we so much admire in the conduct and writing of Je- 
 remias himself. In the painful hardships, which that holy 
 prophet had to undergo, either in the discharge of his minis- 
 try, or from the malice of his enemies, Baruch never left 
 him, being always ready to share in his sufferings, and to help 
 him by his services, as far as he was able. Amidst the heavy 
 trials, which, in the old law, were a figure of those heavier 
 labours that the ministers of the Gospel were to undergo in 
 the nev*^, he movingly expresses how his mind was affected 
 at the evils which he either saw in others, or experienced in 
 himself. Alas ! unhappy man as I am, says he, in the depth 
 of his affliction, why does the Lord thus send me grief upon 
 grief ? I pass all the days of my life in groans, and my grow- 
 ing sorrows leave me no repose. Such were the complaints 
 of a man labouring under the load of adversity. Many of 
 the sufferings, which he had to bear, and which made the 
 subject of his complaints, were the consequence of his attach- 
 ment to Jeremiah. The persecutions that were raised against 
 the one, fell Hkewise upon the other : but nothing could ever 
 make him break off that connexion, or depart from his vene- 
 rable master as long as he lived. He remained his faithful 
 attendant in life, and became the zealous imitator of his vir- 
 tues after death. He succeeded him in instructing and ex- 
 horting the people to their duty ; his discourses breathe the 
 same ardent zeal, but are tempered with expressions of pro- 
 found humility. Behold the manner in which he addresses 
 himself to almighty God : Hear, Lord, our humble prayers, 
 and put an end to our captivity for thy own sake : draw us 
 from the depth of our afflictions, that the world may know 
 thou art the Lord our God. From thy holy habitation, O 
 Lord, cast down thine eyes of pity on us ; vouchsafe only to 
 incline thine ear, and graciously hear us. Open thine eyes, 
 and see : for the dead, who are shut up within the tomb, and 
 whose souls are severed from their bodies, shall render nei- 
 ther honour nor glory to thy name. It is the living, — who 
 bend beneath the weight of thy chastisements ; who humble 
 themselves in fasting and in mourning ; whose eyes are grown 
 dim with weeping, and whose hearts arc rent with sorrow, — 
 that shall give glory to thee, Lord, and make thy justice 
 be revered. Hence to all Christians, who are the disciples 
 not of prophets only, but of a crucified God, it is obvious to 
 conclude, that, in their sufferings, they must be humble as 
 well as patient : for, if patience be the perfection of charity, 
 23 L L 
 
26G HISTORY OF THE [age v. 
 
 humility is the sanctification of patience, which is the support 
 and preservative of every other virtue. 
 
 The twelve minor Prophets, 
 
 Isaiah and Jeremiah, with Ezechiel and Daniel, are called 
 the greater prophets; but why they are so called, no other 
 reason can seemingly be given, than that they are more dif- 
 fuse and voluminous in their prophecies than others. For 
 all prophecy is equally from God, and, whether it be long or 
 short, it always is a supernatural gift of the Holy Ghost. Be- 
 sides the four we have mentioned, there are twelve others, 
 who, being not so extensive in their writings, are commonly 
 called the minor prophets. The time in w^hich they flourish- 
 ed includes, from the first to the last, about four hundred 
 years : for they lived not all at once, but were sent at differ- 
 ent periods, by a merciful Providence, to oppose the torrent 
 of impiety, and to rouse the faith of an offending people. 
 Baruch is not ranked by name in either class ; for the pro- 
 phecy, which now bears his name, was for a long time thought 
 to have been the work of Jeremiah, and, in effect, is yet 
 believed to have been mostly dictated by him, though penned 
 by Baruch after his death. 
 
 In the order of time, the first of the minor prophets seems 
 to have been Jonas, of whom mention has been made above ; 
 and he began to prophesy when he w as very young. For he 
 foretold the conquests which Jeroboam the Second, king of 
 Israel, was to make against the Syrians, by restoring the bor- 
 ders of Israel from Emath to the sea. This was under the 
 reign of Amasias, king of Juda, about 823 years before Christ. 
 This prophet's mission to the city of Ninive was of a later 
 date. 
 
 Osee prophesied under Ozias, Joathan, Achaz, and Eze- 
 chias, kings of Juda, and continued preaching for near a cen- 
 tury, having begun about 815 years before Christ. 
 
 Amos prophesied in the twenty-fifth of Ozias, king of Juda, 
 about 780 years before Christ. 
 
 Abdias, though he has made no mention of the time in 
 which he lived, seems to follow close upon the two last-men- 
 tioned prophets. 
 
 Micheas prophesied in the reign of Joathan, king of Juda, 
 and expressly specified Bethlehem for the place of our bless- 
 ed Saviour's birth, 750 yeais before the time. 
 
 Nahum prophesied after the ten tribes were carried into 
 
AGE v.] HOLY BIBLE. 267 
 
 captivity, and foretold the destruction of Ninive. He lived 
 under Ezechias, king of Juda, about 713 years before Christ. 
 
 Joel, although it be not specified in what reign he preached, 
 seems to have lived under king Manasses, king of Juda, and 
 foretells the great evils, that were coming upon the people 
 for their sins, about 689 years before Christ. 
 
 Sophonias lived in the reign of Josias, son of Amon, and 
 pronounces a wo upon the sinful city of Jerusalem, about 
 630 years before Christ. 
 
 Habacuc was cotemporary with the prophets Jeremiah 
 and Daniel, foretold the invasion of the Chaldeans against 
 Judea, and lived to see his prophecy fulfilled 600 years before 
 Christ. 
 
 Aggeus prophesied 520 years before Christ, and was zeal- 
 ous in encouraging the Jews to rebuild the temple after their 
 return from Babylon. 
 
 Zacharias lived at the same time with Aggeus, that is, a 
 little before the Babylonian captivity. He speaks very clear- 
 ly of Jesus Christ, of the conversion of the Gentiles, and the 
 flourishing state of Christ's Church. 
 
 Malachias prophesied after the temple was rebuilt, and is 
 the last of the prophets. For, from his time, no prophet ap- 
 peared, till John the Baptist, according to his prediction, rose 
 from the desert to prepare the way for the great Messias. 
 
 All these holy prophets, as is evinced by their writings, 
 were animated with the same spirit, and with the same ener- 
 gy inveighed against the wickedness of their times. In the 
 most explicit and decisive terms they speak of the promised 
 Messias, the Father of the future age, and Saviour of the 
 world. And the Messias, who, by the mouth of these pro- 
 phets, thus announced himself to the world so long beforehand, 
 has convinced mankind, that he had a self-existent being, 
 before he took flesh and dwelt amongst us, and that the time, 
 at which he chose to become man, was fixed by his own free 
 will. For prophecy, according to the Scripture itself, is one 
 oli the most convincing proofs we have of the Divinity. It 
 can belong to none but God to comprehend the boundless 
 extent of ages, and in his eternity to behold the future, as 
 intimately present to him as the past. Therefore one of the 
 holy prophets, in insulting the idols of the Gentiles, confident- 
 ly said, Tell us the secrets of futurity, and we will say, you 
 are Gods. 
 
268 HISTORY OF THE [age v. 
 
 A.M. 3410.] The Prophet Ezechiel. EziEc. I, [A. C.590. 
 
 EzECHiEL, the son of Buzi, of the priestly race, was in- 
 spired by almighty God, in the country of Babylon, to in- 
 struct and comfort his fellow captives by his prophetic visions, 
 which are conveyed in a style equally mysterious and sub- 
 lime. In the fifth year of the captivity of king Joachin, with 
 whom he had been led away out of Judea, eleven years 
 before the total destruction of Jerusalem under Sedecias, be- 
 ing upon the bank of the great River Chobar, or Euphrates, 
 he perceived a whirlwind rising from the north, and a great 
 cloud, fraught wath fire, which enlightened the atmosphere 
 around. In the midst of the fiery cloud appeared four living 
 creatures, who, in shape and body, had the likeness of a hu- 
 man figure ; but their head and feet were of a very singular 
 appearance. For each one had four faces in an opposite di- 
 rection looking towards the four points of the heavens ; the 
 face of a man was on the fore-part of all the four, the face of 
 a lion on the right, on the left was the face of an ox, and be- 
 hind was the face of an eagle, rising somewhat higher. They 
 had four wdngs, one on every side, and under each wing a hand, 
 resembling that of a man ; their legs were straight, and the 
 sole of their feet w as like that of a calf. Two of their wings 
 covered each one's body, and the other two were extended 
 and lifted up, as it were ready for flight. Whenever they 
 moved, — and they moved as the impulse of the Spirit directed 
 them, — their motion was straight forward ; and they ran and 
 returned like flashes of lightning ; neither did they turn about, 
 when they went, each one having his face always pointing 
 forward. Their whole figure glowed with the appearance of 
 burning coals and bright flaming lamps. By the side of each 
 cherub, (for the prophet tells us, that he knew them to be 
 cherubim,) stood a wheel with four faces, of an immense size 
 and dreadful appearance, shining like the chrysolite stone, and 
 having their circles full of eyes. Each of the four wheels was 
 a compound figure of two wheels set across one another, and 
 so formed as to run with equal volubility towards any one of 
 the four points of the world, without the necessity of turning. 
 For the same divine Spirit, which actuated the living creatures, 
 also actuated the wheels ; and they all stood still, or moved 
 on in the same proportion and velocity together, as the Spirit 
 of life impelled them, forming, as it were, a magnificent cha- 
 riot, in which the Almighty rode. For over the heads of the 
 living creatures was expanded the likeness of the firmament 
 
AGE V.J HOLY BIBLE. 269 
 
 lesombling crystal, and above the firmament a throne, shining 
 like the sapphire-stone ; and on the throne was the appearance 
 of a man, glowing like resplendent brass from his loins up- 
 wards, and from his loins downwards like shining fire. At 
 the sight of this awful vision, Ezechiel fell upon his face : the 
 Lord bade him rise, and announce his judgments to the chil- 
 dren of Israel. The prophet rose in obedience to the divine 
 command, and remained seven days in affliction with his peo- 
 ple, when the Lord ordered him to go into the plain, where 
 he showed him the same mysterious vision a second time. 
 The term fixed for the total ruin of Jerusalem was, in the inte- 
 rim, hastening on : the remaining part of its inhabitants plung- 
 ed into fresh crimes, and their hearts were hardened in 
 iniquity. In the sixth year of king Joachin's captivity, Eze- 
 chiel saw the glory of the Lord a third time, being elevated 
 in spirit to Jerusalem. The four living creatures and the 
 wheels were exhibited to him in the same manner as he had 
 seen them upon the banks of the Euphrates. He, moreover, 
 saw six champions in armour, advancing to destroy the sinful 
 city, and beside them a man clothed in linen, whom the Lord 
 commanded to take off the burning coals, which were in the 
 midst of the wheels between the cherubim, and to pour them 
 out upon Jerusalem. After that, the cherubim lifted up 
 their wings, and the wheels with them, and the glory of the 
 Lord departed from the midst of the city, and rested upon 
 the mountain of Olives. The prophet saw it no longer, and 
 was restored in spirit to the land of Chaldea. 
 
 The images which were exhibited in this vision to Ezechiel,. 
 seemed calculated to impress upon the minds of the Jewish 
 people a lively and respectful idea of the majesty of God, 
 whom they had been used to consider as sitting upon the 
 cherubim. To strike with awe, and to deter them from siji, 
 the j)rophet described the Lord as coming forth to chastise 
 them in his wrath, which was represented by the whirlwind 
 and fiery cloud arising from the north : for Babylon, from 
 whence the Almighty poured vengeance upon his faithless, 
 people, lay to the north of Jerusalem. 
 
 A.M. 3417.] EzechiePs Vision of B&nes.EzTc.ST, [A.C.583. 
 
 Ezechiel was inspired, as has been seen, to declare the 
 severe judgments of almighty (Jod to the impenitent Israel- 
 ites in the figurative language of sublime prophecy. The 
 visions, in which he saw the heavy chastisements prepared 
 23 • 
 
270 HISTORY OF THE [age y. 
 
 by an injured Deity, not only against the Jewish nation at 
 that time, but also against a sinful world in the latter days, 
 are mysterious and alarming. He was likewise favoured 
 with other visions, which were calculated to instill comfort 
 into the afflicted, and to exhibit the pleasing effects of the 
 divine goodness to a repenting people. In the twenty-fifth 
 year of his captivity, he was transported in spirit to one of 
 the high mountains in Judea, where he saw the temple of 
 Jerusalem restored to its ancient splendour, and the glory of 
 the God of Israel entering into it again by the same eastern 
 gate, through which he had seen it depart, according to the 
 appearance, which had been shown him twenty years before 
 in the vision of wheels and cherubim near the River Chobar. 
 The re-establishment of the Jewish nation had some years 
 before been displayed to him in his extraordinary vision of 
 the bones. He was taken up by the Spirit of God, and set 
 down in the midst of a plain, which was scattered over on 
 every side with a prodigious number of dry bones. After he 
 had been led round, and had surveyed the horrid spectacle at 
 leisure, the Lord commanded him to bid those bones unite 
 again, and resume their former state. The prophet spoke, 
 as he was commanded, in the name of God, by whom all 
 things live, and to whom nothing is difficult. He commanded 
 the dry bones to hear him ; and, as he prophesied, behold, a 
 great commotion, with a rustling noise, began amongst them : 
 bones approached to bones, each one fixing itself in its re- 
 spective socket ; the nerves and muscles were stretched out 
 upon them, flesh grew over, and they were clothed with 
 skin, so that nothing but life was wanting to renew and per- 
 fect their former being. O son of man, said the Lord God to 
 Ezechiel, bid the Spirit come from the four winds, and blow 
 upon the dead, that they may live again. Ezechiel spoke, 
 and at his word the Spirit came into them, and they lived, 
 and they stood upon their feet an exceeding great army. 
 Almighty God was then pleased to explain the vision to his 
 prophet, and informed him that the bones were the house of 
 Israel, who, upon the destruction of their city, thought their 
 hopes were lost, and their existence entirely cut off"; but 
 that he would open their graves ; that he woulo raise and 
 bring them back into the land of Israel, where they and their 
 children's children should dwell ; that his servant David should 
 be their prince for ever ; that his tabernacle should be with 
 > them ; that he would be their God, and they should be his 
 people ; that the nation, in fine, should know, he was the 
 
AGE v.] HOLY BIBLE. 271 
 
 Lord, the Sanctifier of Israel, when his sanctuary should be 
 in the midst of them for ever. 
 
 Thus did almighty God console his people in their dis- 
 tress ; thus did he assure them of his pardon upon their 
 repentance ; and thus did he promise to lead them back out 
 of their captivity, and restore them to their country, as it 
 effectually came to pass some years after under the conduct 
 of Zorobabel. This consolatory promise of almighty God 
 was not confined to the bare re-establishment of the Jewish 
 people in the land of Israel ; it included also those greater 
 blessings, which were to extend to all nations throughout the 
 world, by the establishment of the Christian Church. Founded 
 in a covenant of peace between God and his people, and 
 cleansed from sin in the blood of Jesus Christ, the son of David 
 according to the flesh, the Church, as one undivided fold, was 
 then promised, by the divine Spirit, that it should multiply and 
 flourish under one Shepherd to the end of the world. 
 
 A. M. 3410.] The Prophet Daniel. C. 13. [A.C. 590. 
 
 At the time that king Joakim first fell into the hands of 
 iVebuchodonosor, Daniel, a youth of the royal blood of Ju- 
 clea, was, with many others, carried away to Babylon. When 
 they were brought thither, he, with three other virtuous and 
 comely youths, whose names were Azarias, Ananias, and 
 Misacl, was chosen out by Nebuchodonosor's order to be in- 
 structed in the language and manners of the Chaldeans. As- 
 phenez, the master of the eunuchs, committed them to the 
 care of Malasar, a principal officer at court, who had ordei*9 
 to see them daintily nourished with the provisions of meat 
 and wine from the king's table, that, at the end of three years, 
 they might be fit to appear before the king. The religious 
 youths, being afraid of eating any thing that was forbidden 
 them by the law, earnestly entreated Asphenez not to insist 
 upon their tasting any thing besides water and legumes. As- 
 pheiiez, however willing to indulge them, was apprehensive 
 lest such a diet, instead of nourishing, might make them look 
 pale and meager, which he knew would displease the kmg. 
 Daniel therefore made his application to Malasar, and begged 
 they might be allowed to try their meager diet only for ten 
 days. Malasar consented, and at the end of the term there 
 appeared upon their cheeks a more fresh and more healthy 
 bloom, than in any of the other children, who had been pam- 
 pered with the king's delicacies. Hence we see how much 
 
272 HISTORY OF THE [age v. 
 
 God is pleased with a well-regulated abstinence, according to 
 the order which he has established, and that it is not so much 
 in the food we take, as in the blessing which he gives it, that 
 the nourishment of life consists. The four Hebrew children 
 were presented to the king at the end of three years, and 
 were found so well accomplished, that in science and wisdom 
 they far surpassed the natives of the country. Daniel distin- 
 guished himself even above his companions. He shone with 
 superior talents, and began to be known for his gift of prophe- 
 cy, which he discovered very early in life in the affair of the 
 chaste Susanna. 
 
 Susanna was the daughter of Helcias, a religious man 
 amongst the Jewish captives, and married to one Joakim, who 
 for his riches was distinguished amongst his countrymen, and 
 to whose house they resorted to have their private contests 
 derided by the two judges, whom the Babylonians permitted 
 them to choose every year. Susanna by her religious parents 
 had been timely instructed in the law of God, and received an 
 education conformable to its precepts. To this pious educa- 
 tion the holy fathers attribute the virtues of her riper years. 
 Her prudent and chaste conduct had acquired her a reputa- 
 tion which all admired, and which none but the two wicked 
 elders, who were appointed judges that year, would hav€ at- 
 tempted to rob her of. As they frequented Joakim's house, 
 they fixed their eyes upon his wife, and fell in love with her ; 
 for the comeliness of her features was equal to the chastity of 
 her mind. They observed, that, when the people departed at 
 noon, Susanna went every day to take a private walk in her 
 husband's orchard, where there w^as a bathing-place. They 
 were as yet ignorant of each other's secret designs ; but, hap- 
 pening one day to meet in the same place, and for the same 
 wicked purpose of watching an opportunity to meet with Su- 
 sanna alone, they discovered their passion to one another, and 
 agreed to concur together in pursuing it. They stole one day 
 privately into the orchard, and lay concealed. Susanna, sus- 
 pecting nothing of their being there, went, as usual, to take 
 her walk ; it was a hot day, and the coolness of the stream 
 invited her to bathe. She bade the two maids that attended 
 her fetch the oil and washing balls, and carefully shut the 
 doors of the orchard. The maids did as they were ordered, 
 and went out by a back door. They were no sooner gone 
 than the two elders suddenly arose, and, running up to Susan- 
 na, made their criminal proposals, and pressed her consent, 
 saying that, if she refused, they would bear witness of hex 
 
AGE v.] HOLY BIBLE. 273 
 
 having sent away her maids, that she might sin in private 
 with a young man they had discovered with her. The vir- 
 tuous Susanna sighed, and said, I am straitened on every 
 side ; for if I do this thing, it is death to me, and if I do it not 
 1 shall not escape your hands : but it is better for me to fall 
 guiltless into your hands, than to sin in the sight of God. With 
 that she raised her voice, and, as loud as she could, cried out 
 for help. The elders also cried oiiit at the same time : full of 
 malice and vexation, they ran to the orchard gate, and de- 
 clared to all they met, that they had surprised Susanna in the 
 fact of adultery ; that they had found her with a young man, 
 whom they had attempted to secure, but for want of help had 
 been forced to let go. An accusation was then lodged in form 
 against the innocent Susanna, and she was cited to take her 
 trial next day before the people. 
 
 A. M. 3410.] Chastity of Susanna, Dan. 1^. [A. C. 590 
 
 Susanna's family were all in tears ; her friends stood 
 blushing with shame, and covered with confusion : they had 
 been long acquainted with her character, and knew it to be 
 the very reverse of what she was then accused of. She was 
 carried to the place of trial ; the two elders were already 
 there, her judges, witnesses, and accusers. She stood before 
 them modestly covered with her veil, which those wicked 
 men commanded to be drawn from her face, that so, at least, 
 they might be satisfied with her beauty. Her friends and ac- 
 quaintance wept. She poured forth a flood of tears, and, 
 lifting up her eyes to heaven, as the witness of her inno- 
 cence, placed her confidence in the Lord. The two elders, 
 rising up in the midst of the people, laid their hands u|>on her 
 head, stated the charge, and related a fictitious story of their 
 own to prove it. The people, being swayed by their author- 
 ity, and imposed upon by the venerable appearance of their 
 hoary locks, condenHKHl her to death, ujwn no other evidence 
 than that of her iniquitous accusers. As soon as sentence 
 was given, Susanna, with a loud voice, called upon God, to 
 whom the most hidden things arc known before they come 
 to |)ass, and solemnly declared, that false witness had been 
 borne against her ; that she was innocent, and should die 
 guiltless of the crime, which was maliciously forged by her 
 enemies. Ffer cries were heard by the Lord, though disre- 
 garded by men. As she was led to be put to death n itif.l,a* 
 young boy, being moved by the impulse of God's ' it, 
 
 Mn 
 
274 HISTORY OF THE [age v 
 
 cried aloud, I am innocent of the blood of this woman : re- 
 turn to judgment, ye children of Israel, for they have borne 
 false witness against her. Though single and unsupported 
 in the middle of a furious crowd, says saint Bernard, Daniel 
 raised his voice in favour of oppressed innocence, and pub- 
 licly protested against a sentence, which he knew to be unjust. 
 He had the people and the judges against him : but he rather 
 chose to expose himself to^the censure of men, than, by a 
 guilty silence, betray his conscience in the sight of God. The 
 people were struck, and returned in haste to the place of 
 judgment. The old men invited Daniel, since God had 
 given him the honour of old age, to sit down amongst them. 
 Daniel told the people to separate the two old men, that he 
 might examine them apart. His advice was followed ; he 
 questioned them separately about the place, and asked under 
 what tree they had seen the pretended crime committed. 
 They had not been aware of that question, nor prepared their 
 answer ; the one contradicted what the other had affirmed. 
 The forgery by that means was detected ; the adulterous 
 judges were convicted of perjury and slander, and condemned 
 to suffer the punishment to which they had just before con- 
 demned the chaste and innocent Susanna. 
 
 The holy fathers speak in a very high strain of Susanna's 
 virtue : she may be justly styled the honour of her sex, while 
 the two elders will be always detested as the disgrace of men. 
 Being judges, and advanced in life, their age and office gave 
 them great sway amongst the people, and that sway they made 
 use of to oppress the innocent for a crime, of which they alone 
 w^ere guilty. Admirable, on the other hand, is the fortitude, 
 that Susanna showed in the attack they made upon her. Alone, 
 and destitute of every succour but what she hoped from God, 
 she was suddenly assaulted by two men, who solicited her to 
 an action which her heart detested : they promised her life 
 and secrecy, if she consented, public shame and death, if she 
 refused. Susanna, being thus reduced to the alternative, 
 either of consenting to sin to save her reputation and life 
 from danger, or of sacrificing both to preserve her innocence, 
 did what the love of virtue inspired her to do ; she turned 
 her thoughts on God, in whom her heart had confidence, as 
 the Scripture expresses. She considered him present, as the 
 judge and witness of her conduct : her resolution was to pre- 
 serve her soul from guilt, to retain the favour and friendship 
 of her Creator : resigned to whatever the malice of men 
 could do against her, she chose to secure herself a life, that 
 
AGE v.] HOLY BIBLE. 275 
 
 should never end. Her steady virtue therefore received the 
 divine blessing, her innocence was cleared, her husband and 
 friends gave praise to God her protector, and her chastity 
 is become a pattern for all succeeding ages. 
 
 A. M. 3417.] Nabuchodonosor^s Dream, Dan. 2. [A.C. 583. 
 
 The manner in which Daniel had acquitted himself in sav- 
 ing the life of Susanna, gained him great credit in the sight 
 of the people : his fame, from that day forward, began to in- 
 crease, and he was soon after called forth to shine in a more 
 conspicuous sphere of life. A skill more than human in in- 
 terpreting dreams, such as formerly paved the way to Joseph's 
 preferment in Egypt, was the occasion of Daniel's rising to 
 the highest dignities in Babylon. But Daniel's talent was 
 still more excellent than that of Joseph, inasmuch as Daniel 
 discovered not only the meaning of the dream, but also the 
 dream itself. Nabuchodonosor had had a dream, of which 
 he remembered nothing more, than that he had been terribly 
 alarmed. He sent for the wise men and astrologers of his 
 kingdom, to tell him what it was. They all declared it to 
 be impossible for any man upon earth to divine what another 
 man had dreamed of, and that none but the gods themselves, 
 whose conversation was not with men, could satisfy the king's 
 demand. Nabuchodonosor grew furious at their answer, 
 and, in his wrath, gave immediate orders that all, who had 
 the name of wise men, should be put to death. The order 
 was hastened into execution : Daniel, and his three compa- 
 nions, Ananias, Azarias, and Misael, were reputed in the 
 number of wise men, and accordingly sought for to be put to 
 death. They had not yet heard of the extraordinary and 
 cruel decree, which the king had passed for that purpose, and 
 remained ignorant of their danger, till the very man, who had 
 the execution of the order, informed them of it. Daniel 
 went immediately to the king, and begged he might have 
 some time allowed him to consider upon, and resolve his in- 
 tricate question. Being indulged in his request, he came 
 back to his companions, desired them to join with him in 
 prayer to the Father of lights, and that very night the whole 
 mystery was revealed to him in a vision. He presented 
 himself next day l)efore the king, and offered not only to re- 
 late, but to interpret the dream, which none of the wise men 
 of Babylon wore knowing enough to find out. Nabuchodono- 
 sor seemed to express some doubt whether Daniel himself 
 
276 HISTORY OF THE [age y. 
 
 would be able to satisfy his demand, but desired to hear what 
 he had to say. Daniel then began : Being in your bed, O 
 king, you began to think what revolutions might happen in 
 aftertimes, and He, to whom no mystery is unknown, show- 
 ed you the things that are to come. You saw in your sleep 
 a tall and bulky statue, of a horrible aspect, standing before 
 you. The head of the statue, was of gold, the breast and 
 arms of silver, the belly and the thighs of brass, the legs of iron, 
 and the feet partly iron, partly clay. You saw it standing in 
 that manner, till a stone, which, without the help of human 
 hands, was cut from a mountain, struck it on the feet^ and 
 crumbled the whole into dust : after that, the stone itself be- 
 came a great mountain, and filled the whole earth. Such, O 
 king, was your dream, and this is the interpretation of it : 
 The golden head of this huge statue denotes you and your 
 empire. To yours shall succeed a second, but less empire, 
 of silver, which shall be followed by one of brass, till the 
 fourth, of iron, shall arise, and break down all before it. But, 
 as the statue's feet were partly iron and partly clay, so shall 
 this kingdom be parted within itself, when from God a fifth 
 kingdom shall be established, which shall extend itself over 
 the whole earth, and which no power shall ever overturn, 
 and no length of ages put an end to. Nabuchodonosor lis- 
 tened with attention to the wonderful narration, stood asto- 
 nished at the prophet's wisdom, and, at the conclusion of his 
 discourse, bowed respectfully down to do him homage, con- 
 fessing his God to be the God of gods, and the Lord of kings. 
 Daniel was immediately loaded with honours and royal fa- 
 vours ; he was created prince over all the provinces of Ba- 
 bylon ; and, at his request, his three Hebrew companions, 
 whose names were changed into Sidrach, Misach, and Abde- 
 nago, were appc^inted to preside over the public works ill the 
 particular province of Babylon. This department required 
 their attendance in the country, while Daniel, now called 
 Balthassar, was constantly about the king's palace. 
 
 A. M. 3417.] Hebrews in the fiery Furnace, [A. C. 583. 
 Dan. 3. 
 
 The three young Hebrews soon found, that, in their ele- 
 vated station, they had much envy and malevolence to strug- 
 gle against. The Babylonian nobles thought themselves dis- 
 graced by those honours which were bestowed on strangers, 
 and watched evp.ry opportunity of revenge. Nabuchodono- 
 
AGE v.] HOLY BIBLE. 277 
 
 sor had set up a golden statue of an enormous size, and, by 
 a public edict, commanded the nobles and chiefs of his king- 
 dom to come to the dedication of it, and to adore it, under 
 pain of death. The day appointed for the ceremony was at 
 hand ; the Chaldean princes, the captains and governors of 
 the provinces, repaired to the plain where the statue stood : 
 the music began to play, and, at the sound, all fell prostrate, 
 as they were ordered, to adore it. Ananias, Azarias, and 
 Misael, did not attend : their absence was taken notice of by 
 their enemies, who eagerly seized that occasion of venting 
 their spleen, and of accusing them of disobedience to the king. 
 The king sent for them ; he stormed, and threatened to cast 
 them into the fiery furnace, unless they complied with his 
 edict, like the rest of his subjects. The three youths were 
 not to be moved by such threats ; full of faith and holy confi- 
 dence, they steadily replied, that the God whom they ador- 
 ed was able to deliver them from every evil that the king's 
 hand could throw upon them ; but, if it was his divine will to 
 let them suffer, that they were ready for the worst, and the 
 king might know, that they would not adore his statue, nor 
 any of his gods. Irritated by an answer which he did not 
 expect, and which his pride could not brook, Nabuchodono- 
 sor ordered them to be bound, and cast into the burning fur- 
 nace, which, on that occasion, was made seven times more 
 hot than usual. The order was immediately executed : the 
 three Hebrews were bound by the feet, and cast into the 
 flaming furnace, clad as they were with their robes and gar- 
 ments. They fell down amidst the harmless flames, whilst 
 the men, who cast them in, were burnt to death. Then Aza- 
 rias, standing up, raised his voice in the name of all three, 
 and called upon the God of their forefathers for protection. 
 Almighty God sent his angel to their relief; the angel struck 
 off their bands, and fanned them with a most refreshing 
 breeze, as he walked to and fro with them amidst the surround- 
 ing flames. Full of admiration and gratitude for this miraculous 
 interposition of the divine power, they all three, as with one 
 voice, began to sing a sublime hynm of thanksgiving, in which 
 they invited the whole creation to join them in proclaiming 
 the praises of the Most High. The king's servants, in the 
 interim, ceased not to throw in brimstone, pilch, and tow, 
 to feed the flames, which burst out, and consumed such of 
 the Chaldeans as were near the furnace. The spectators 
 stood astonished : Nabuchodonosor rose in haste to behold 
 the holy youths in the furnace, and, as he approached, saw 
 24 
 
278 HISTORY OF THE [age v. 
 
 with them a fourth personage, whose form was like that of 
 an angel. Struck with astonishment, he went to the door of 
 the furnace, and said, Sidrach, Misach, and Abdenago, ser- 
 vants of the most high God, come forth ! They came out im- 
 mediately : the Babylonian chiefs flocked round to examine 
 them, and found that the fire had had no power on their bodies ; 
 that it had neither touched their garments, nor singed so 
 much as a single hair of their heads. Then Nabuchodonosor 
 broke forth in praise of the great God, who had so wonder- 
 fully delivered his three faithful servants, and published an 
 edict, by which he made it death for any one, who should 
 dare to blaspheme the God of Sidrach, Misach, and Abdena- 
 go ; and them he promoted to new dignities in the province 
 of Babylon. 
 
 The three Hebrew youths, thus tried, and thus protected 
 in the fiery furnace, exhibit a lively image of the saints, as 
 the holy fathers remark, in their various trials of affliction . 
 An angel of the Lord descended with them into the furnace, 
 and the fire consumed nothing that belonged to them besides 
 their bonds ; they felt a cool and refreshing comfort from the 
 flames, which burst out with vehemence upon their torment- 
 ors. So it happens in the persecutions of the saints. When- 
 ever persecutors vent their spite, whether by tortures or by 
 penal laws, the sharpest pain recoils back upon themselves, 
 while the objects of their malice are repaid with consolation 
 in their sufferings for a good cause. Afflictions only hurt the 
 body : they purify and perfect the souls of God's chosen ser- 
 vants : the unction of the Holy Ghost allays their outward 
 pains, and fills their hearts with inward joy. 
 
 A. M. 3434.] Nabuchodonosor'^ s Chastisement. [A. C. 566. 
 Dan. 4. 
 
 The good fortune that attended Nabuchodonosor in his 
 warlike expeditions, had added Egypt to his former conquests. 
 Victory made him insolent : his immense riches, and vast 
 extent of empire, inspired him with such notions of his own 
 excellence, that he fancied himself to be something more than 
 mortal. But, as a proof to all succeeding ages, that the great- 
 est potentates, m spite of their prosperity and splendid opu- 
 lence, are still but poor and feeble men, God was pleased to 
 chastise that haughty monarch in a manner the most humih- 
 ating. Nabuchodonosor, in a dream, saw the heavy stroke, 
 which was prepared to lower him, though he could not com- 
 
AGE v.] HOLY BIBLE. 279 
 
 prehend it. Perplexed and terrified at the mysterious vision 
 that was shown him, he consulted Daniel, of whose enhght- 
 ened knowledge and superior wisdom he had been already 
 witness, and begged him to interpret his dream, which he re- 
 lated as follows : In my sleep, said he, I saw a flourishing 
 tree, which seemed to lift its head above the clouds, and to 
 spread its branches from one extremity of the earth to the 
 other. It was luxuriantly clothed with comely leaves, and 
 loaded with delicious fruit. The animals of the earth were 
 nourished under its shade, and the birds of the air made their 
 dwelling in its boughs. The form of some heavenly watch- 
 man descended from above, who, with a loud voice, cried out, 
 Cut down the tree, lop off the boughs, and scatter the fruit 
 thereof; but leave the stump of its roots, and let it be tied 
 with a band of iron and brass ; for seven revolving seasons let 
 it be wet with the dew of heaven ; let his heart be changed 
 from man's, and let his portion be with beasts amongst the 
 grass of the earth. Daniel listened attentively to the king's 
 narration, till he had heard the whole : he remained silent for 
 a whole hour, fixed, as it were, with thought, and much troubled 
 in mind, till, at the king's command, he thus began to explain : 
 The tree, my liege, which you saw, is yourself, whose great- 
 ness reaches to the heavens, and whose power extends to the 
 boundaries of the earth. The words of the holy watchman 
 express the sentence, which the Most High hath pronounced 
 against you. For you shall be driven from the society oi 
 men ; your dwelling shall be with beasts and the wild inhabit- 
 ants of the forest ; you shall eat grass like an ox ; you shall be 
 exposed to the dew of heaven, till, at the end of seven years, 
 you shall be convinced, that the Most High ruleth over all 
 kingdoms here below, and disposeth of them as he pleaseth. 
 But, as the root of the tree was suffered to remain, so shall 
 your kingdom still remain to you, after you shall have known 
 that all power is from heaven. VVherefore be not displeased 
 at my advice, which is, that you redeem your sins by alms- 
 d(0(l8, and your iniquities by being merciful to the poor : (lod 
 may perhaps forgive your oifences. Nabuchodonosor did not 
 piofit by the advice. At the end of the twelve months, as he 
 was walking in his palace, and priding liiinself upon the great 
 achiovemonts, by which h(^ had raised Babylon to its present 
 pitih of grandeur, he heard a voice from heaven, repeating 
 to hiin the sentence of his chastisement, as before pronounced 
 by Daniel : he was immediately struck by the hand of God, 
 a beast's heart was given him, and he ran away from the com- 
 
280 HISTORY OF THE Lage v, 
 
 pany of men to eat grass like an ox, and be exposed to the 
 dew of heaven for seven years. During that time, his hair 
 grew out like the plumage of an eagle, and his nails became 
 like the claws of a bird of prey. At the end of seven years, 
 he lifted up his eyes to heaven, and was restored to his senses. 
 Being sought for by his nobles and magistrates, he was rein- 
 stated in his kingdom and former glory. Cured of his pride, 
 and convinced of the justice of that divine Power, which had 
 humbled him to the earth, he pubhshed a decree, in which he 
 related these wonders, which the Most High had wrought 
 towards him, that all nations of the earth might know, that the 
 God of Daniel was the true and only God of the universe. 
 
 Such was the chastisement which God inflicted on Nabu- 
 chodonosor for his pride. That haughty monarch had exalted 
 himself with great insolence against the Almighty : he was 
 therefore degraded from his throne, and driven out to dwell 
 with wild beasts in the forest. Similar to that is the disgrace^ 
 which every sinner incurs before God, when, in contradiction 
 to reason, he follows the impulse of his passions, and quits 
 the fellowship of the saints to run after the objects of his sen- 
 sual appetites. He is then rightly compared to irrational 
 beasts, says the psalmist, and is made like unto them. To 
 rise from so deplorable a state, let him lift up his eyes to 
 heaven, as Nabuchodonosor did : God rejects not the sighs 
 of the penitent ; he is ready to pardon and to spare, whenever 
 his mercy is implored with sincerity and truth. 
 
 A. M. 3442.J Idol of Bel and the Dragon, [A. C. 558. 
 Da:^. 14. 
 
 Nabuchodonosor did not long survive his re-establish- 
 ment in the kingdom of Babylon. He was succeeded by his 
 son Evilmerodach, as it is generally thought, who seems to have 
 been a friend to the captive Jews : for, upon his accession to 
 the throne, he not only released king Joachin from the prison 
 in which he had been confined seven-and-thirty years, but 
 also treated him with a respect suitable to his royal dignity 
 Daniel enjoyed the same honours under Evilmerodach as he 
 did under his predecessor. Far from growing remiss in his 
 duty to God by the favours he enjoyed at court, the holj- 
 prophet employed his power to destroy the worship of idols, 
 and promote that of the living God. The favourite idol of the 
 Babylonians was called Bel, to whom they affected to pay 
 gi eat respect, though the notions they had formed of his god- 
 
AGE v.] HOLY BIBLE. 281 
 
 ship were pitifully low and sensual. They fancied him to 
 stand in need of daily food for his existence, which they plen- 
 tifully supplied him with. A magnificent temple had been 
 built in his honour ; thither they repaired to pay him their 
 devotions, and thither they every day sent him, for his sup- 
 port, many measures of the finest flour, forty sheep, and a 
 proportionable quantity of wine. The priests of this idol en- 
 tered, by night, through a subterraneous passage, which they 
 had secretly contrived, and, by carrying off the provisions, 
 made the ignorant people believe that they were eaten by 
 Bel. Even the king himself was imposed upon by the gross 
 imposture, and went every day to worship Bel in the temple. 
 He invited Daniel to accompany him : Daniel was too en- 
 lightened and steady in his worship of the true God to com- 
 ply with the king's request. The king asked him why he 
 would not adore Bel. Because I acknowledge no artificial 
 gods, replied Xhe holy man ; I worship none but the living 
 God. The king was surprised that Bel should not be 
 thought a living god, since he daily consumed such quantities 
 of meat and drink. Daniel smiled, and said, that a god, 
 which was nothing but clay within and brass without, could 
 not want either meat or drink. The king, in anger, called 
 for his priests, and threatened them with death, if they did not 
 tell him what became of the meat which was set every day 
 oefore the idol. If it is consumed by Bel, said he, Daniel 
 shall die, for having blasphemed against him. Be it done ac- 
 cording to thy word, replied Daniel. The king, therefore, 
 with Daniel, and the priests of Bel, seventy in number, en- 
 tered the temple together. Let the meats be set upon a 
 table, said the priests, let the wine be prepared, the door 
 then shut and sealed with the king's ring; and if, in the 
 morning, they arc not found to have been eaten by Bel, we 
 shall suffer death ; but if they arc, let Daniel tlicn die, who 
 has said against us. . The priests went out ; the king set the 
 meats before Bel, and Daniel commanded his servants to bring 
 ashes, which he sifted all over the pavement before the king : 
 and, going forth, they shut the door and departed, after having 
 scah'd it with the king's ring. The priests entered by night, 
 according to custom, with their wives and children, through a 
 private passage, and either consumed or carried off the whole 
 provision. The king arose early in the morning, and Daniel 
 with him. Eager to know the event, he repaired straight to 
 th(» temple, and examined the seal, which ho found untouched 
 and whole. As soon as he had opened the door, he cast his 
 21 * N N 
 
^82 HISTORY OF THE [age v. 
 
 eyes upon the table, and, seeing the provisions gone, cried 
 out. Great art thou, O Bel, and there is no deceit in thee * 
 Daniel laughed, and held the king from passing the threshold, 
 before he had observed the pavement, and beheld the foot- 
 steps of men, women, and children, that were imprinted in 
 the ashes. The king, upon examination, found private 
 doors, through which they entered ; and, being resolved to 
 strike at the root of the imposture, ordered the priests, with 
 their wives and children, to be put to death, delivering Bel 
 into the power of Daniel, who destroyed both the idol and 
 the temple. 
 
 Daniel had scarce disabused the king of one error, when 
 he fell into another equally gross : for, a monstrous dragon 
 being found in the same place, the superstitious Babylonians 
 set him up for a god instead of Bel, and adored him. The king 
 endeavoured to persuade Daniel to join with them in their 
 adoration, since he could not say of this, as \^ had said of 
 Bel, that he was not a living god. Daniel answered, that he 
 adored the Lord his God, the Creator of heaven and earth : 
 that this other was no living god, and that, by his permission, 
 he would kill the dragon without sword or club. The king 
 having granted him leave, he made up a composition of pitch, 
 grease, and hair, which he rolled into lumps, and gave to the 
 dragon. The dragon swallowed them, and burst asunder: 
 upon which Daniel exclaimed. Behold him whom ye worship- 
 ped ! The essential service that Daniel rendered to the king 
 and people of Babylon, by disabusing them of their errors, 
 ought to have received some recompense : it met with none ; 
 it was repaid with enmity and persecution, the usual portion 
 of the saints, in return for the good they wish and do to un- 
 grateful men. 
 
 A. M. 3442.] Daniel in the Lions' Den. [A. G. 658 
 Dan. 14. 
 
 The grandees of Babylon, being exasperated at seeing 
 their deities destroyed, resolved to be satisfied with nothing 
 less than the death of him who had destroyed them. They 
 gathered round the king in a tumultuous manner, and insist- 
 ed upon Daniel's being delivered into their hands, threatening 
 to destroy him and his house if he refused to comply. They 
 told him that he was become a Jew, that he had demolished 
 Bel, that he had slain the priests, and killed the dragon. 
 Terrified at their insulting menaces, the king yielded to ne- 
 
AGE v.] HOLY BIBLE. 283 
 
 cessity, and abandoned Daniel to their resentment. The 
 people no sooner had the prophet in their power, but they 
 cast him into the den, where seven hungry lions stood ready 
 to devour him. To make the animals more greedy of their 
 prey, they were kept fasting, and, during the time that Da- 
 niel was confined amongst them, were deprived of their daily 
 food. But the Lord, who had saved the three youths in the 
 fiery furnace, forgot not Daniel in the lions' den. By the 
 ministry of an angel, he not only shut up the lions' mouths, 
 but also provided him with food in the very place, where he 
 had been thrown for food to the ravenous animals. There 
 was at that time in Judea a prophet called Habacuc. This 
 virtuous man had prepared a mess of pottage, and broken 
 bread for the reapers, and was going with it into the field, 
 when, behold, an angel presented himself in the way, and 
 bade him carry it to Daniel in the lions' den at Babylon : 
 Habacuc rep^ed, that he did not know where Babylon was : 
 upon which the angel took him up by the hair of his head, 
 and, conveying him in that wonderful manner through the 
 air, set him down at the mouth of Daniel's prison. Habacuc 
 called upon him by name to take the dinner, which the Lord 
 had sent him. Daniel thankfully received it, and the angel 
 in a moment restored Habacuc to the spot in Jewry, from 
 whence he had brought him. Daniel had now passed six 
 days with the lions : on the seventh day the king came to 
 the den, not so much to set the prophet free as to lament 
 his death. He looked into the cave, and, seeing him not only 
 sound, but likewise full of life, with ecstasy exclaimed. Great 
 art thou, O Lord, the God of Daniel ! He ordered the holy 
 man to be taken out that instant, and the promoters of his 
 intended death to be thrown in, where the lions devoured 
 them in a moment before him. The king, who was witness 
 of the fact, then said : Let all the inhabitants of Uie universe 
 revere the God of Daniel ; for he is the Saviour, and he it 
 is, who performs prodigies and wonders upon the earth, 
 wlio hath delivered Daniel out of the lions' den. 
 
 Ecclesiastical writers observe, that if, in imitation of the 
 Babyh)nian king, the laws ol* retaliation were properly en- 
 forced, the world would soon be cleared of all rash and false 
 accusers ; nor should we see the innocent so often sacrificed, 
 nor the slanderer so shamefully encouraged. Hut such evils 
 are permitted, says saint Gregory, for the good which an alU 
 .seeing (iod knows how to draw from them. Bv such triaU 
 he polishes the virtues of his saints; by sufferings he strength- 
 
294 HISTORY OF THE [age v. 
 
 ens their fidelity in his service, and adds new lustre to their 
 crown. Thus Abel's innocence was tried by Cain's malice ; 
 thus was Jacob's patience proved by Esau's violence, and 
 David's meekness perfected by the persecution of Saul. 
 
 A. M. 3444.] Visions of Daniel Dan. 7. [A. C. 556, 
 
 EviLMERODACH reigned no more than two years, and had 
 for successor his son Baltassar, the last of the Chaldean 
 kings. In the first of this king's reign, Daniel gives us an 
 account of a vision he had, in the following manner : I was 
 in my bed, says he, and, behold, I saw the sea agitated by 
 the four jarring winds of heaven, and from the sea came forth 
 four monstrous beasts, differing in the shape one from ano- 
 ther. The first was like a lioness, with the wings of an ea- 
 gle. I beheld, till her wings were plucked off, and she was 
 lifted up from the earth, and stood upon her jeet as a man, 
 and the heart of a man was given to her. The second beast 
 resembled a bear, with three rows in its mouth, to which it 
 was said. Arise, and devour much flesh. The third had the 
 appearance of a leopard, that had four heads, and four wings, 
 like the wings of a bird. The fourth beast was of a more 
 terrible aspect than any of the other three. He was exceed- 
 ingly strong, and had great iron teeth, eating and breaking in 
 pieces, and treading down the rest with his feet. He had 
 ten horns, in the middle of which sprung another little horn ; 
 at the appearance of which three of the first horns were 
 plucked up : this horn had eyes like the eyes of a man, and a 
 mouth, which uttered big words. Such was the first scene 
 exhibited to the prophet's view ; and to this succeeded another, 
 in which the Ancient of days, God himself, appeared upon 
 his throne of glory, surrounded by thousands and thousands 
 of ministering spirits. And, behold, with the clouds of hea- 
 ven came, as it were, the Son of man, to whom the Ancient 
 of days gave honour, and power, and empire, which shall 
 never end. I trembled with respectful fear, continues Da- 
 niel, but, being eager to know the meaning of what I saw, I 
 approached near one of the heavenly attendants, and asked 
 him what these things were meant to signify. The four 
 beasts signify four kingdoms, replied the spirit, which shall 
 arise upon the face of the earth. I then desired to be in- 
 formed of some particulars concerning the fourth beast, which 
 appeared so dreadful and different from the other three, and 
 the angel told me : This fourth beast is the fourth kingdom, 
 
AGE v.] HOLY BIBLE. 285 
 
 which shall give laws to the universe ; the power of this 
 kingdom is greater than any that went before. It shall de- 
 vour the whole earth, and shall tread it down, and break it 
 in pieces. The ten horns of this kingdom are ten kings, who 
 shall reign therein. After them shall arise another king, 
 more powerful than the former, and he shall bring down 
 three kings. He shall open his mouth in blasphemies against 
 the Most High ; he shall cast the saints of God under his (eet^ 
 and shall proudly think, that he has the power to alter times 
 and laws at his discretion. But his power shall be soon bro- 
 ken, not to rise again: for no longer than a time, and times, 
 and half a time, shall the just be delivered into his hands. 
 The Ancient of days shall then come, and give judgment to 
 his saints on high. The time, and times, and half a time, is 
 a mysterious expression, found also in the revelations of saint 
 John, upon the same subject, and signifies a year and years, 
 and half a year, that is, three years and a half. The four 
 great kingdoms here mentioned by the prophet, are univer- 
 sally understood to be the four great monarchies of the As- 
 syrians, Persians, Greeks, and Romans, and the last horn 
 arising amidst the ten upon the fourth beast, to denote the 
 power and reign of Antichrist for three years and a half. 
 
 Daniel, two years after, was favoured with another vision, 
 in which he was apprized of several particular circumstances, 
 relating to the second and third, that is, the Persian and 
 Greek empires. And, in a vision which he had in the third 
 year of Cyrus, he was carried by the same prophetic spirit 
 through the history of the Persian kings, of Alexander the 
 Great, and his successors in the Grecian empire, and of the 
 wars and persecutions, that they were to raise against the 
 people of God, till the Roman arms should prevail over them, 
 who had conquered before. Daniel speaks of these memo- 
 rable revolutions in a style so clear and intelligible, that Por- 
 phyry, the great enemy of Christianity, not being able to dis- 
 pute the truth of his words, has represented them as written 
 by an historian who related past events, lest he should be 
 obliged to confess that one sovereign God of the universe, 
 who alone can give his prophets an insight of things, which 
 arc yet to come. 
 
 But the most remarkable and most important of Daniel's 
 prophecies is that in which he specifies and determines the 
 precise time when Christ, the Prince, was to come, and the 
 Saint of saints to be anointed. 
 
 In the first year of the reign of Darius the Mede, whilst he 
 
286 HISTORY OF THE [age v. 
 
 was pouring out his fervent prayers for the Jewish people, 
 and considering the seventy years, during which their capti- 
 vity was to last, according to the prediction of Jeremias, he 
 saw the angel Gabriel coming towards him. Because thou 
 art a man of desires, said the angel to him, I am come to tell 
 thee that the seventy weeks upon thy people are shortened, 
 that iniquity may cease, that everlasting justice may be 
 brought, and prophecy be fulfilled. Know then, that, from the 
 date of the order, which shall be published for the rebuilding 
 of Jerusalem, unto Christ, the Prince, there shall be seven 
 and sixty-two, that is, sixty-nine weeks ; and after this, viz. 
 in the middle of the ensuing week, Christ shall be slain, and 
 the victim, and the sacrifice, shall fail ; and the people, who 
 shall deny him, shall not be his : there shall be in the temple 
 the abomination of desolation, and the desolation shall conti- 
 nue even to the end. 
 
 Hence it appears, that, as the chief circumstances of our 
 blessed Saviour's life, to wit, his birth of a pure virgin, his 
 miracles, his passion, death, and resurrection, had been reveal- 
 ed to the prophet Isaias, so to the prophet Daniel was now 
 shown the precise time when these prophecies were to be 
 accomplished. The prophet's weeks are by all interpreters 
 of the holy Scriptures understood to include years for days ; 
 so that sixty -nine weeks of years amount to the number of 
 483 years. The grant for rebuilding the walls of Jerusalem 
 w^as made by Artaxerxes in the twentieth year of his reign, 
 which was the 3584th of the world. Now, if to 3584 we add 
 Daniel's weeks of years 483, we shall bring it to 4031, which, 
 according to the vulgar computation, was the year in which 
 Christ, our Lord, was baptized by saint John, and began to 
 announce himself to the world three years and about three 
 months before he died upon a cross for our redemption. 
 
 A. M. 3466.] King Baltassafs Condemnation, [A, C. 534. 
 Dan. 5. 
 
 Baltassar, the king, made a sumptuous feast for a thou- 
 sand of his nobles, and every one drank according to his age. 
 Being elevated with wine, he ordered the sacred vessels, 
 which Nabuchodonosor had taken out of the temple at Jeru- 
 salem, to be brought in ; and he, and his ofl&cers, and his 
 wives, and concubines, drank out of them ; they drank wine, 
 and sang the praises of their idols and graven gods. In the 
 height of their profane mirth, there appeared the fingers, as 
 
AGE v.] HOLY BIBLE. 287 
 
 it were, of a man's hand, writing some unintelligible words 
 upon the wall over against the great candlestick. The king 
 beheld the joints of the hand that wrote : his countenance 
 grew pale, his heart throbbed, his knees, through fear, struck 
 one against the other, guilt and remorse troubled his very 
 soul. He cried aloud for his wise men to come and explain 
 away his fears. Th^y came : he promised great honours to 
 any of them that should interpret to him the meaning of the 
 mysterious writing : they looked at it, they stood perplexed 
 and puzzled where to begin : they knew not how to read, 
 much less explicate, the unintelligible characters : the king's 
 trouble increased : his nobles were in the utmost consterna- 
 tion. The queen, being told what had happened, went to the 
 banqueting room, and endeavoured to calm the king's mind : 
 she mentioned Daniel, whom, on account of his superior wis- 
 dom, Nabuchodonosor had appointed prince of the wise men. 
 Daniel was immediately introduced : the king promised to 
 honour him with a purple robe and a golden collar, and to 
 create him the third man in his kingdom, if he would only 
 read the writing, and declare the interpretation thereof, which 
 the wisest of his Chaldeans were not able to do. The holy 
 prophet answered : Keep thy rewards to thyself, and reserve 
 thy gifts for others ; the writing I will read thee, king, and 
 show thee the interpretation thereof. Nabucfiodonosor, your 
 father, was a great and illustrious prince ; but, when his heart 
 was lifted up, and his spirit hardened into pride, he was de- 
 graded from his throne, driven from the company of men, 
 made to dwell with the wild asses, and to eat grass like an 
 ox, his body being wet with the dew of heaven, till he hum- 
 bly submitted to the dominion of the Most High. You also 
 have exalted yourself against the God of heaven ; you have 
 profaned his sacred vessels ; you have to his dishonour extol- 
 led your molten gods, which can neither see nor hear you. 
 For this reason the hand by his omnipotent decree hath writ- 
 ton your condemnation in these three words, Mane, Thekel, 
 Phares. For this is the meaning of them : Mane, God hath 
 numbered the days of thy kingdom, and the number is now 
 finished. Thekel, Thou art weighed in the balance, and art 
 found to be under weight. Phares, Thy kingdom is divided, 
 and given to the Medes and Pei-sians. Baltassar, although he 
 hoard his doom in the interpretation he received, neverthe- 
 less honoun^d the interpreter, and, according to his promise, 
 promoted Daniel to the dignity of being third man in liis 
 
288 HISTORY OF THE [age v. 
 
 kingdom, little thinking that his kingdom was to end that 
 very night. 
 
 Cyrus, who commanded the Persian army for his uncle 
 Darius, the Mede, was then before the walls of Babylon ; 
 and, having opened himself a way which the Babylonians 
 did not suspect, into the city, he surprised king Baltassar 
 in his palace, at night, and, by his death, put an end to the 
 Chaldean empire. The sudden and unforeseen stroke, that 
 carried off the wicked Baltassar, at an hour he the least ex- 
 pected, ought to be a warning, says saint Jerom, to all those 
 Christians, whose sinful excesses and impenitent lives expose 
 them to the daily risk of being surprised by a like untimely 
 end. 
 
 A. M. 3466.] Daniel a second time in the Lions'^ [A. C. 534. 
 Den, Dan. 6. 
 
 The revolution, that extinguished the race of Chaldean 
 kings in Babylon, opened the way which God had appointed 
 for the re-establishment of the Jewish people. Daniel en- 
 joyed the same favours under the Persian, as he had undei 
 the Babylonian kings. Darius respected him as a man re- 
 plenished with the spirit of God, and, having already made 
 him one of the three first princes of his kingdom, began to 
 think of appointing him commander-in-chief over the whole 
 empire. This partiality for a Hebrew captive piqued the 
 Persian nobles ; they envied him his honours, became jealous 
 of his power, and resolved to do all they could to procure his 
 disgrace. They laid their counsels together, and deliberated 
 in what manner they should proceed against the holy man. 
 For Daniel was so faithful to his trust, and so irreproachable 
 m his whole conduct, that there was no room for suspicion, 
 and no grounds for any criminal charge against him. They 
 had observed his inviolable attachment to the law of God, his 
 steady piety, and assiduity in prayer. There they were in 
 hopes of surprising him into their snares ; there they resolved 
 to attack him ; but yet in so artful a manner, as to let no one 
 know or suspect their design. They presented themselves 
 before the king, whom, — when they had incensed him with 
 their flatteries, and extolled him as the sovereign source from 
 whence all favours and gifts were derived, and ought to flow, — 
 they persuaded to publish an imperial decree, by which it was 
 ordained, that whosoever, during the space of thirty days, 
 should presume to ofler any prayer or petition, either to God 
 
AGE v.l HOLY BIBLE. 289 
 
 or man, except to the king, should be cast into the lions' den. 
 Darius, who was flattered with the proposal, and saw not into 
 its design, confirmed and published the decree, which, after 
 that, could be neither altered ^nor transgressed by any man 
 whatever with impunity. Daniel, who was a man of holy 
 desires, paid no attention to that strange ordinance. Prefer- 
 ring the law of God to that of men, he retired, at his usual 
 hour, three times every day into his chamber, where, opening 
 the window which looked towards Jerusalem, he knelt down 
 and worshipped God in fervent prayer. His enemies, sus- 
 pecting what would happen, were upon the watch to surprise 
 him ; they found him praying and making supplication to his 
 God ; they hastened to the king, reminded him of his edict, 
 lodged a formal accusation against Daniel, the Hebrew cap- 
 tive, for having transgressed it, and insisted upon his being 
 cast into the lions' den. The king was much grieved ; he 
 interested himself in behalf of the accused, and laboured till 
 sunset to deliver him out of their hands. The nobles, per- 
 ceiving the king's design, and being determined not to give 
 up their point, positively declared that, according to the laws 
 of the Medes and Persians, no royal decree could be revoked 
 or dispensed with ; that Daniel had offended, and must there- 
 fore suffer as the law expressed. The king could resist no 
 longer : Daniel, by his command, was brought forth and cast 
 into the den of the lions. A stone was laid upon the mouth of 
 the den, which the king sealed with his own ring and the 
 ring of the nobles, that no further violence might be offered 
 to the holy prophet : for he hoped the lions would respect, 
 and the God of heaven deliver him. Darius retired to his 
 palace, would suffer no meat to be set before him, and laid 
 himself down without taking any supper. Sleep fled from 
 his eyes, and he could take no rest ; he rose early in the 
 morning, hastened to the den, and, with a mournful voice, 
 called out, Daniel, servant of the living God, hath thy God 
 I)ron able to deliver thee from the lions ? king, live for 
 (^ver, answered Daniel ; my God hath sent his angel, and 
 halli shut uj) the mouths of the lions, and they have not hurt 
 me. The king, in a transport of joy, commanded him to be 
 taken out of the don, ami his accusers to take his place. 
 Those men, therefore, who had accused the holy pmphet, 
 were brought, with their wives and children, and, being 
 thrown into the den, the lions caught them as they fell, and 
 broke their bones in pieces. Darius then published a decree, 
 that all within his empire should honour and revere the living 
 25 o 
 
290 HISTORY OF THE [agev 
 
 and eternal God, who had so wonderfully freed his servant 
 Daniel from the lions' den. 
 
 Daniel's example in the duty of prayer, says saint Jerom, 
 ought to be imitated by all Christian people, that God, in his 
 mercy, may preserve them from becoming a prey to enemies 
 infinitely more fierce and powerful than lions. Sin, says the 
 holy Scripture, has the teeth of a lion ; its bite is fatal to the 
 soul, and its wound is death ; the devil, like a roaring lion, is 
 always upon his round, says saint Peter, seeking whom he 
 may devour. Our deliverance from such enemies is the eifect 
 of God's special grace, which, in his ordinary providence, he 
 grants only to those who ask it. 
 
 Afflictions of Job. Job 1. 
 
 Job, so well known for his humble patience, united in him- 
 self two things which are seldom found in the same person, 
 great virtue and great riches. The Scripture does not tell us 
 when the holy man lived ; but he is supposed to have been 
 the great grandson of Esau, and cotemporary with the father 
 of Moyses : the text says he dwelt in the land of Hus, a 
 plain and upright man, fearing God, and declining from evil. 
 He had seven sons and three daughters, whom he carefully 
 instructed in their duty to God, and educated in the principles 
 of charity and union amongst themselves. He rose early in 
 the morning every eighth day, and offered sacrifice for each 
 one of them, that they might not only be purified from sin, 
 but also sanctified by the divine blessing. Satan, who is al- 
 ways upon the watch to tempt and seduce mankind, was vex- 
 ed to see such virtues practised, and such happiness enjoyed, 
 by a mortal inhabitant of the earth. He did not know what 
 motive the holy man might have in all that outward show of 
 good, whether the temporal felicity and worldly wealth, which 
 surrounded him, might not possibly be the ground of his piety 
 to God, and make him thus active in the divine service. Be- 
 ing bent upon doing whatever mischief he was able, he asked 
 the Almighty leave to strip Job of his possessions, not doubt- 
 ing but adversity would make him break out into acts of im- 
 patience, and provoke him to blaspheme like other men. 
 Almighty God, who knew the unfeigned goodness of his ser- 
 vant's heart, and who was also willing to humble Satan's pride, 
 oy showing him how impotent his malice was against a good 
 man, aided by divine grace, gave him the leave he asked. 
 Satan immediately began to try his utmost malice; and, as if 
 
AGE v.] HOLY BIBLE. 291 
 
 he meant to make the holy man despair at once, poured out 
 afflictions on him like a torrent, which, by flowing in at once, 
 should allow him no time to recollect or arm himself against 
 them. Four different messengers, one immediately upon 
 the back of another, came to inform Job of his accumulated 
 misfortunes; that his herds were driven away by the enemy, 
 his flocjcs killed by hghtning, his servants slain, and his chil- 
 dren crushed to death by the house falling in upon them, as 
 they sat at table. Job heard the melancholy tale, and, though 
 the sharpness of the stroke pierced his very heart, as appears 
 by the rending of his garments, yet uttered no complaint. 
 With an humble resignation to the divine will, he fell pros- 
 trate on the ground, adored, and said. Naked I came out of 
 my mother's womb, and naked shall I return to my mother 
 earth ; the Lord hath given, the Lord hath taken away ; as it 
 hath pleased the Lord, so it hath been done : let his name 
 be for ever praised. Thus the trials, which were designed 
 by Satan to destroy, served but to confirm and strengthen 
 the patience of the holy man. The malicious fiend, however, 
 did not desist, but presented his petition to the Almighty a 
 second time ; for his power against the saints goes no further 
 than God is pleased to let it ; and his petition was to afflict 
 Job's person: For the confusion of Satan's malice, the Lord 
 granted him his request, with an express reserve not to hurt 
 his servant's life. Satan, therefore, went, and struck Job's 
 body with one continued ulcer, from the top of his head to 
 the sole of his foot. In that sore condition, the holy man left 
 his house, and seated himself upon the dunghill, where, with 
 a shell, he scraped off the corruption and the worms, that 
 swarmed from his ulcerous body. Of all his worldly goods, 
 nothing was then left him but his wife, and she not for his 
 comfort. She upbraided him for his simplicity, bade him blas- 
 pheme God, and die. Job bore the lash of her bitter tongue 
 with the same patience as he bore his other sufferings, and 
 only made her this short answer : Thou talkest like one of 
 the foolish women : if from the hand of God we have receiv- 
 v(\ good things, why should we not receive likewise evil ^ 
 lob, in all tliis, sinned not by word, and the more nearly 
 united to him the person was who reviled him, the more se- 
 vere was the trial, and the more exeinplaiy is liis patience. 
 
292 HISTORY OF THE [age v 
 
 Friends of Job. Job 3. 
 
 Job, being reduced to the piteous condition, in which the 
 sacred writer has described him, upon the dunghill, met, 
 moreover, with other trials, that seem to have affected him 
 more sensibly. Three of his friends, who, in the book of 
 Tobias, are styled kings, came to visit and condole with him 
 in his misfortunes. But, far from receiving any comfort from 
 them, he was reduced to the disagreeable necessity of de- 
 fending himself against their false and insidious reasoning. 
 Amidst the evils he endured, his solid comfort was the up- 
 rightness of his heart, and the consciousness of his past inno- 
 cence. He received his sufferings as trials to purify his vir- 
 tue, like gold in the furnace ; he considered the shortness 
 of human life, and consoled himself with the thought of a fu- 
 ture resurrection. I know, says he, that my Redeemer lives ; 
 that in the last day I shall rise from the earth ; and that with 
 these very eyes I shall behold God, my Saviour. This was 
 the faith, this the hope, of holy Job ; and this his three friends 
 endeavoured to deprive him of. They strongly maintained 
 to him that his sufferings could be imputed to no other cause 
 than his own guilt : according to the narrow notions of earth- 
 ly men, they concluded, that, as his chastisement was griev- 
 ous, grievous also must have been his crimes : nor did they 
 content themselves with the simple proposal of their errone- 
 ous maxims ; they strove to maintain them by sophistical ar- 
 guments, and clothed their slanders with an air of plausibility. 
 Job stood in need of all his patience to support himself under 
 this trial : he refuted their calumnies by solid reasoning ; he 
 asserted and proved his own innocence ; he tried to convince 
 them of their mistake, and adduced every argument to set 
 them right. But they were not willing to be informed, and, 
 by their obstinacy, we see how^ dangerous a thing ii is to be 
 misled by prejudice, and how hard a thing it is to remove an 
 impression, which has been once entertained. For, having 
 suffered themselves at first to be drawn aside by false appear- 
 ance, that seemed to favour their erroneous notions, they 
 would not afterwards believe but the sufferings of their friend 
 were the sufferings of a criminal. God himself condescend- 
 ed, in the end, to justify the innocence of his injured servant. 
 He showed his indignation against the falsity of those pre- 
 tended friends, treated their principles as folly, and declared 
 that he would not pardon them their sins, but at the re- 
 
AGE VI.] HOLY BIBLE. 293 
 
 quest of him whom they had wickedly endeavoured to stig- 
 matize with guilt. 
 
 Hence we are to learn, say the holy fathers, never to judge 
 ill of the good and virtuous, on account of the disadvantages 
 of life under which they may chance to labour: our judgment 
 of another's goodness is not to be regulated by the riches and 
 worldly honours of which he may be possessed. The true 
 state of things is often very different in itself from what ap- 
 pears to our outward senses. They, who seem the happiest 
 in. the opinion of a deluded world, are frequently miserable 
 within themselves, and despicable in the sight of God ; and 
 those, whom the world despises and rejects as unworthy of 
 its notice, God honours with his friendship, and ranks amongst 
 his saints. Job lived long enough to see his character fully 
 justified, even in the opinion of a sensual world. In the lat- 
 ter part of his life, he was blessed with health and riches in 
 greater affluence than he had ever enjoyed before. In those 
 darker ages of the world, such visible rewards seemed neces- 
 sary for the encouragement of virtue ; but, since the Son of 
 God is become man, and has borne our pains, the enlighten- 
 ed Christian raises his notions higher. Not by his senses, 
 but by faith, he forms his judgment of the recompense, which 
 is due to good and evil. Though left under the pressure of 
 sufferings even to the end of life, he is neither staggered in 
 his faith, nor dejected in his hope. He considers only those as 
 real evils, which either sully or destroy the life of the soul, 
 which is sanctifying grace, and sets his heart on no other 
 riches than what are invisible and eternal. 
 
 END OF THE FIFTH AGE. 
 
 SIXTH AGE OF THE WORLD. 
 
 FROM THE END OF THE BABYLONIAN CAPTIVITY, 3468, TO 
 THE BIRTH OF JESUS CHRIST, 4000; COMPRGHENDINO 
 THE SPACE OF 532 YEARS. 
 
 A.M.3168.] Temple of Jerusalem rOntilt. IEsd. 1.[A.C.6S2. 
 
 The wrath of Cod against the Jewish people being appeaii- 
 ('(1, and the term of thi'ir seventy years' captivity being coni- 
 \)\v.Wj C/yrus, the glorious conqueror and monarch of the 
 25 • 
 
294 ^ HISTORY OF THE [age vi. 
 
 east, published an edict, by which he granted leave to all the 
 Jewish nation to return into their own country, and rebuild 
 the temple. He likewise gave an order at the same time, 
 that the sacred vessels, formerly brought thither by Nabu- 
 chodonosor, should be taken out of the royal treasury of 
 Babylon, and given back to be used in the divine service, for 
 which they were first designed. In consequence of this 
 edict, upwards of forty-two thousand Jews put themselves 
 upon their march back into Judea, under the conduct of Zo- 
 robabel, the son of Salathiel, and grandson of king Joachin, 
 or Jechonias. Upon their arrival at Jerusalem, they erected 
 a temporary altar for their daily sacrifices, till the temple, 
 which they were preparing to rebuild, should be fmished. 
 Trees of cedar were brought from Libanus by the Tyrians 
 and Sidonians, as Cyrus had ordered : masons and hewers 
 of stone were hired ; Levites were appointed to hasten on 
 the work of the Lord, and the foundations of a new temple 
 laid with great solemnity and loud demonstrations of joy. 
 Vested in their sacerdotal attire, the priests stood with trum- 
 pets in their hands, and the Levites with cymbals, ready to 
 sound the praises of almighty God in hymns of jubilation and 
 thanksgiving, according to the manner of David, king of Is- 
 rael. While the masons fixed the foundation stones, the 
 priests and Levites joined in chorus, which was heightened 
 by the acclamations of crowding spectators. The young peo- 
 ple burst out into peals of joy, whilst the chief of the fathers 
 and the ancients wept to see how far the outlines of the new 
 edifice fell short of the old. The Samaritans, the ancient 
 enemies of Juda and Benjamin, being informed that the chil- 
 dren of captivity were building a temple to the Lord the 
 God of Israel, addressed themselves to Zorobabel, and the 
 ancients of Juda, that they also might be admitted as partners 
 in the work ; but their request not being complied with, they 
 did all they could, both by open force and secret intrigue in 
 the court of Persia, to interrupt the building, and frustrate 
 its design. Cyrus was not to be prevailed upon to alter the 
 decree, which he had once published in favour of the Jewish 
 people ; but, after his death, Cambyses, his son, let himself 
 be prevailed upon by the repeated slanders of the Samaritans 
 so far as to forbid the Jews to proceed any further, and a 
 stop was put to the building till the second year of his suc- 
 cessor, Darius Hystaspes. This prince, being disabused 
 of the calumnies, which had been thrown out against the 
 Jewish people, and informed of the edict, which Cyrus had 
 
AGE VI.] HOLY BIBLE. 295 
 
 once given in their favour, ordered the building of the tem- 
 ple to be resumed ; he even contributed towards the ex- 
 pense, and, in the sixth year of his reign, the temple was en- 
 tirely finished, and dedicated with great solemnity. The 
 Jews in Judea, having thus formed their re-establishment, 
 continued to strengthen themselves under the protection of 
 the kings of Persia, Darius, Xerxes, and Artaxerxes. In the 
 seventh year of the reign of Artaxerxes, they were joined 
 by a fresh body of their brethren from Babylon, under the 
 conduct of Esdras, a virtuous and learned priest. Esdras 
 had made the law of God his peculiar study, and sedulously 
 conformed his practice to the sanctity of its precepts. He 
 went with full powers from Artaxerxes to visit Judea and 
 Jerusalem ; to carry the silver and gold, which the king and 
 others had freely offered to the God of Israel ; to deliver the 
 holy vessels, that were given him for the use of the temple ; 
 to regulate the sacrifices, and observe the rites of the God of 
 heaven ; to appoint judges and magistrates ; to punish vice, 
 and establish good order in the republic. When Esdras ar- 
 rived at Jerusalem, he found with great concern, that the first 
 comers of the Jews had intermarried with the inhabitants of 
 the country ; he dreaded the consequence of those alliances, 
 and, therefore, after he had related to them his commission 
 from the king, had prayed and fasted for their sin, and deli- 
 vered the sacred vessels, which he had brought with him, to 
 the ministers of the temple, he convened the people, and 
 represented to them how contk-ary to tlie holy law those pro- 
 fane marriages were, and how necessary it was to break them 
 off. The people were convinced by his discourse, and, with 
 one accord, solemnly promised to dissolve the present, and 
 to make no future marriages with the idolaters of the land. 
 
 The connexions formed between the Jews and those pa- 
 gan women are, according to the holy fathers, a lively image 
 of what is done by those Christians, who adopt such maxims^ 
 and form such connexions in life, as are inconsistent with the 
 sacred promises they made to God at baptism. And, as the 
 oifspring of those mixed marriages confounded the Hebrew 
 language witli that of Azotus and Moab, by using the words 
 sometimes of one and sometimes of the other; so this motley 
 sort of Christians seems willing to unite the spirit of Jesus 
 (vhrist and of the world together, wishing to ol)(\v them both, 
 and to speak the language both of the one and of the other. 
 Hut as Esdras convinced the Jews, that they could not re- 
 main the people of God, at the same time that they sought 
 
296 HISTORY OF THE [aqe vi. 
 
 an alliance with his enemies ; so every Christian must own 
 the force of the evangelical truth, that no one can serve two 
 masters at the same time ; he cannot divide his heart between 
 God and Mammon. God, who created the whole man, re- 
 quires nothing less than his whole service. 
 
 A. M. 3495.] Queen Esther. Esth. 4. 15. [A. C. 505. 
 
 Whilst a part of the Jewish people were re-establishing 
 themselves in Judea, the remaining part in the provinces of 
 Babylon ran great risk of being totally destroyed. The 
 mighty Assuerus, as he is called in the book of Esther, and 
 is thought to be the same person as Darius Hystaspes, had a 
 favourite courtier, whose name was Aman. Every mark of 
 honour and royal favour was bestowed upon this haughty 
 man, to whom all the king's servants about court were com- 
 manded to bend the knee. The king's court was then at 
 Susan. Aman received that servile homage from every one, 
 excepting Mardochai, the Jew. Mardochai was one of the 
 captives, whom Nabuchodonosor had carried away with king 
 Jechonias to Babylon. This man, having distinguished him- 
 self by the discovery of a plot, which two eunuchs had form- 
 ed against the king's life, had an apartment appointed him in 
 the palace, and the king made him presents for the informa- 
 tion he had given. Aman was exceedingly angry to see 
 Mardochai refuse him an homage, which the other chief ser- 
 vants of the king servilely paid him, and, knowing him to be 
 a Jew, resolved that not only he, but his whole nation, should 
 feel the weight of his resentment. He took an opportunity 
 of representing to the king, that the Jews were an insolent, 
 lawless people, who, by their religious tenets, embroiled the 
 state, and disturbed the peace of his subjects ; that it was not 
 safe to let them live ; and that, for the good of the empire, 
 they ought to be utterly extirpated. The credulous prince 
 implicitly believed what his favourite told him, and gave 
 him full power to act as he pleased in that affair. Aman had 
 all he wanted : he drew up an edict, to which he affixed the 
 king's seal, and peremptorily commanded, that, on the thir- 
 teenth day of the twelfth month, every Jew throughout the 
 Persian dominions should be massacred, without distinction 
 of age or sex. The publication of this cruel edict threw the 
 Jews into the utmost consternation ; they saw no resource 
 but in God, whose mercy they implored by prayer and fast- 
 ing. Through every town in the different provinces, where 
 
AGE VI.] HOLY BIBLE. 297 
 
 the order was published, great were the lamentations and 
 cries of the oppressed people bemoaning their unhappy 
 destiny. 
 
 Almighty God, in his goodness, had already provided for 
 their safety, by the means of Esther. This incomparable 
 woman, who was niece to Mardochai, had succeeded to the 
 place of queen Vasthi. Vasthi, by an act of disobedience, had 
 incurred the king's displeasure, and was, on that account, di- 
 vorced and deposed from her royal dignity. After her divorce, 
 officers were sent through the different provinces to seek for 
 beautiful maidens, to bring them to Susan, that the king might 
 choose one of them to be his queen instead of Vasthi. Of 
 the many fair rivals who appeared, Esther pleased him the 
 most, and fixed his choice. The charms of her mind were 
 still more excellent than those of her beauty. She had from 
 her tender years been educated by Mardochai, her father's 
 brother, who, after the death of her parents, had adopted her 
 for his daughter. With the same docility as when she was 
 a little one, she continued to respect his precepts, and to regu- 
 late her whole conduct by his advice. Her marriage with As- 
 suerus was celebrated with a princely magnificence. The 
 king set the royal crown upon her head, made her his queen, 
 and honoured her with every mark of favour and distinction, 
 which love and esteem prompted him to bestow upon the 
 most amiable of women. He knew nothing of her family 
 connexions ; for Mardochai had charged her to make no 
 mention hitherto of her country and people. But, as the day 
 fixed for the execution of Aman's bloody edict was drawing 
 near, he told her it was high time to declaie herself, and to 
 exert the influence she had upon her royal consort for the 
 preservation of her people. She humbly remonstrated, that 
 to go into the king's inner court without being sent for was 
 a capital offence, and to appear before him without his order 
 would certainly be her death, except the king should hold 
 out his sceptre to her in token of clemency. Mardochai re- 
 plied, that divine Providence had perhaps raised her to the 
 crown, that she might be ready to succour her distressed bre- 
 thren at this time ; that, when a whole nation was ujX)n the 
 edge of destruction, she ought to think of saving other lives 
 besides her own ; that, if slie chose, notwithstanding, to be 
 silent, (iod would employ other means for his people's safety, 
 but that she and her father's house shouhl perish. 
 
 Kstlier yielded to his reasons, and resigned hersi»lf to the 
 will of Heaven. She only desire<l <}» «t \\r and the other Jews 
 
 V p 
 
298 HISTORY OF THE [age vi 
 
 in Susan would join with her in prayer and fasting for three 
 days, after which she promised to go to the king, and risk hei 
 life for theirs. The three days were spent in acts of the most 
 fervent devotion. On the third day Esther put on her royaJ 
 apparel, took two maids with her, and entered the king's 
 apartment. With a mind full of anguish and fear, that lay 
 hidden under the graces of a cheerful countenance, she passed 
 through the doors in order till she came into the king's pre- 
 sence. The king was seated upon his throne, glittering with 
 gold and precious stones : surprised at the unexpected appear- 
 ance of his queen in that place, he gave her a look, which 
 seemed to show displeasure. She sunk down with fright ; 
 the colour left her cheeks ; pale and faint, she rested her 
 weary head upon her handmaid. God at that moment chang- 
 ed the king's spirit into mildness ; he started from his thrane, 
 and ran in haste to raise her up. He took her in his arms, 
 till she came to herself, and caressed her with these words : 
 What is the matter, Esther ? I am thy brother; fear not; thou 
 shalt not die ; the law was not made for thee ; come near and 
 touch the sceptre. And, as she made no answer, he laid the 
 golden sceptre upon her neck, and kissed her, saying, Why 
 dost thou not speak to me ? I saw thee, my lord, as an angel 
 of God, said she, and my heart was troubled for fear of thy 
 majesty : for thou, my lord, art admirable, and thy counte- 
 nance is full of graces. And while she was speaking she sunk 
 down, and was near fainting a second time. The king was 
 in great distress ; his servants came round to comfort her : he 
 bade her ask whatever she pleased, and he would grant it, 
 though it were one half of his kingdom. Esther only beg- 
 ged that the king would please to come that day, and bring 
 Aman with him to the banquet, which she had prepared for 
 them. The king graciously consented, and sent immediately 
 for Aman. 
 
 A. M. 3495.] Triumph of Mardochai. Esth. 6. [A. C. 505. 
 
 The king went with Aman to Esther's banquet, accord- 
 ing to his promise, and, being in the height of good humour, 
 pressed the queen to tell him what request she had to make, 
 promising her to grant whatever she should ask. If I am 
 thought worthy of the king's notice, said Esther, I only beg 
 that he will bring Aman with him again to-morrow, and I will 
 then open my request to him. Aman went away in high 
 spirits, and, passing by the king's palace, saw Mardochai sit- 
 
AGE VI.] HOLY BIBLE. 299 
 
 ting at the gate. Mardochai took no notice of him, nor did 
 he so much as move from his seat, or show him the least re- 
 spect. Aman was exceedingly chagrined, returned home to 
 meet his wife and friends, and opened to them the vexation 
 of his soul. Though I am blessed with children, said he ; 
 though I flow with wealth ; though I am honoured by the 
 king, and, preferably to all others, invited to dine with the 
 queen ; yet I think it nothing, as long as I see Mardochai 
 sitting before the king's gate. His wife and friends advised 
 him to prepare a gallows for Mardochai, and solicit an order 
 for his execution next morning, that so he might accompany 
 the king with joy to the queen's banquet. The advice pleas- 
 ed him, and he ordered a gibbet fifty cubits high to be erect- 
 ed at his own door that afternoon. The king, at night, not 
 being able to sleep, commanded the annals of his reign to be 
 brought, and read to him ; and, as they were reading, they 
 came to that place where it was written, how Mardochai had 
 discovered the treason of Bagathan and Thares, the eunuchs, 
 who plotted the king's death ; upon which Assuerus inter- 
 rupted the lecture, and asked what reward Mardochai had 
 received for that important service. It was answered, none 
 at all. Aman was, at that very hour, standing in the court, 
 ready to prefer his request against Mardochai, as soon as he 
 could gain admittance. The king, being told that Aman was 
 there, ordered him to come in, and immediately asked him 
 what ought to be done to the man whom the king was desirous 
 to honour. Aman, not imagining that royal honours could be 
 intended for any one besides himself, readily answered, that 
 the happy man ought to be clothed with royal robes, to have 
 the crown set upon his head, to be mounted upon the king's 
 own horse, and, in that state, be conducted through the sti*eets, 
 by the first nobleman of his kingdom, who should hold the 
 bridle, and proclaim aloud, as he went along, Thus shall the 
 man be honoured, whom the king is pleased to honour. Go, 
 then, said the king, and see that thou punctually perform 
 every part of it to Mardochai the Jew. Aman had no choice : 
 ho durst not reply, nor could he oppose the order dictated 
 by himself. Then, to the astonishment of all Susan, did the 
 huni!)le Mardochai suddenly appear, invested with the most 
 splendid honours that a Persian monarch could bestow upon 
 a sul)ject ; whilst tiic haiiglity Aman walked as an attendant, 
 !)owing, and proclaiming the honours of a man, whom he had 
 destined to the gallows for not having bowed to him. Aman, 
 having performed this painful task, made haste into his owq 
 
300 HISTORY OF THE [age vi. 
 
 house, swelling with vexation, and covered with confusion. 
 He told his wife and friends w^hat had befallen him ; they had 
 no comfort to give him, but expressed great apprehensions 
 of some more fatal stroke in reserve. If Mardochai, said 
 thej, be of the Jewish race, this is but the beginning of thy 
 downfall : thou art too weak to stand against so powerful an 
 adversary ; thou canst not resist ; thou shalt fall in his sight. 
 Their words were in a few hours verified : as they w ere jet 
 speaking, the king's servants came to call him to the queen's 
 banquet. In every circumstance of this interesting story, it 
 appears how sweetly, but how powerfully, God disposes all 
 things to effect his designs, either for the punishment of the 
 wicked, or for the protection of the good. 
 
 A. M. 3495.] Punishment of Aman. Esth. 5. [A. C. 505. 
 
 The king and Aman went the second day to banquet 
 with the queen ; and, w^hen the king was warm with wine, 
 he said. What is thy petition, Esther, that it may be given 
 thee ? Though thou ask the half of my kingdom, thou shalt 
 have it. Then Esther, who, by deferring to make her peti- 
 tion, had made the king more eager to hear, and more earnest 
 in his promise to grant it, laid aside the appearance she had 
 hitherto put on of mirth and cheerfulness, and, in the mournful 
 accents of a supplicant, humbly begged, that, if she had found 
 favour in his eyes, the king would only please to suffer her 
 and her people to enjoy the common light, which the malice 
 of her enemies was ready to deprive them of. If we had 
 been only sold for slaves, said she, and been permitted to 
 drag out life in chains, I then should not have presumed to 
 complain, but have bemoaned our fate in silence. But now^, 
 since we are destined to the slaughter, it is a cruelty, it \s a 
 disgrace, which rebounds upon the king himself. The king 
 stood amazed, and, being ignorant of the affair, asked what 
 and whom she meant. The queen then, pointing at Aman, 
 said. He is the man, he is our enemy, who, by an abuse of 
 the royal favour he enjoys, has published an edict for the 
 massacre of the whole Jewish people, whose only crime is 
 their religion and fidelity to God. Assuerus, who had a fund 
 of natural goodness, was shocked at the horrid scene into 
 w^hich Aman's pride and his own credulity had almost betray- 
 ed him. His indignation rose ; he left the room, and retired 
 to a shady walk adjoining the palace. Conscious of his guilt, 
 and apprehensive of the danger his life was in, Aman took 
 
AGE VI.] HOLY BIBLE. 301 
 
 that opportunity of the king's absence to throw himself at 
 Esther's feet^ as she lay reclined upon her couch, and to im- 
 plore her protection. The king came back into the room, 
 and, seeing Aman in that posture before the couch, exclaimed 
 in wrath against the traitor, as guilty of offering violence to 
 his queen, and sentenced him to death. An oflBcer standing 
 by mentioned the gibbet that he had prepared for Mardochai 
 the day before : Hang Aman upon it, said the king : the or- 
 der was instantly obeyed ; and thus, by a just judgment of 
 God, the criminal suffered the very same punishment which 
 he had maliciously planned against the innocent. 
 
 To the great commendation of Assuerus, saint Ambrose 
 remarks, that this mighty monarch thought it no dishonour 
 to acknowledge his mistake, as soon as he discovered it ; he 
 desisted from a measure which he found to be unjust : he 
 saw his easy temper had been wickedly imposed upon ; that 
 his friendship had been turned to the abuse of his authority, 
 and his name employed to stain his honour with the effusion 
 of innocent blood. He punished the guilty as he deserved, 
 and drew the innocent from the gulf of despair. In a se- 
 cond declaration, contradictory to that which Aman had sent 
 abroad, he made known the very great esteem he had of the 
 Jewish nation, and promoted Mardochai to the same posts of 
 honour that Aman, his enemy, had enjoyed before. So truly 
 verified was the sentence of our blessed Saviour, in which 
 he has since declared, that every one who exalts himself 
 shall be humbled, and whoever humbles himself shall be ex- 
 alted. 
 
 A. M. 3548.] Walls of Jerusalem rebuilt, 2 Esd. 2. [A. C. 152. 
 
 Assuerus, or, as he is otherwise called, Dariud Hystas|)es, 
 left the crown of Persia to his son Xerxes, of whom (he 
 Scripture mentions nothing more than his name. Xerxes 
 was succeeded by his son Artaxerxes, surnamcd Longimanus, 
 a great favourer and protector of the Jews. This prince, in 
 the seventh year of his reign, as we have seen, sent Esdras 
 to Jerusalem, witli full powers to establish laws, and form the 
 manners of the Jewish people. He employed the Jews in 
 his own court, amongst whom was a holy man called Nehe- 
 mias, who served him in the capacity of cup-bearer. Nehe- 
 mias is commended in the sacred writings for his prayer and 
 fasting, and the love of his country. For he was of Jewish 
 extraction, and considered himself as an exile, driven by mis- 
 26 
 
30^ HISTORY OF THE [age vi. 
 
 fortunes from the country of his ancestors. He omitted no 
 opportunity of inquiring after his countrymen in Judea, and 
 of informing himself of the true state of their affairs. He had 
 the comfort to learn, that, by the zeal of Zorobabel and Es- 
 dras, the republic there had assumed a regular form of go- 
 vernment ; that the temple was rebuilt, and the observance 
 of the law enforced amongst the people : but it grieved him 
 beyond measure to hear of the ruinous condition in which 
 the walls of Jerusalem still lay. His charity made him lament 
 the evils which he wished to see redressed, and a heavy 
 gloom sat upon his brow, which betrayed the sadness of a 
 troubled heart. The king, as he received the wine from his 
 hand, observed his melancholy looks, and kindly asked what 
 troubled him. How is it possible, my liege, replied the 
 humble man, not to be sad, while the sepulchre of my fore- 
 fathers, while the city of Jerusalem, is desolate, and the gates 
 thereof lie consumed with fire ? What is thy request, said the 
 king. If it seem good to the king, answered Nehemias, I beg 
 it may be permitted me to visit the city, where my forefa- 
 thers lie interred, and to rebuild the walls thereof. He pro- 
 mised to return within a limited time, and, upon that condi- 
 tion, the king graciously granted him his request, and dismiss- 
 ed him with letters of recommendation to the governors of 
 his country beyond the river, and particularly to Asaph, the 
 keeper of the royal forest, to furnish him with timber, that 
 he might cover the gates of the tower of the temple. This 
 was the twentieth year of Artaxerxes's reign, and from this 
 epoch begins the date of Daniel's seventy weeks of years. 
 Nehemias, being come to Jerusalem, took three days to review 
 the broken walls and ruins of the city, before he mentioned 
 the design and grant he had to repair them. Then, calling to- 
 gether the priests, magistrates, and nobles, he told them how 
 much he had felt, and how he grieved at their desolate and 
 defenceless situation ; encouraged them to rise and build up 
 the walls of Jerusalem, and produced the royal license, which, 
 through the divine mercy, he had obtained from Artaxerxes 
 for that purpose. The joyful citizens immediately set all 
 hands to work ; they measured out the whole into different 
 portions, which they undertook by companies ; the heaps of 
 rubbish were cleared away ; every breach in the wall was 
 closed ; the gates and towers began to rise. The work was 
 carried on with the greatest success and expedition, when 
 the Samaritans, and other hostile neighbours of the Jewish 
 nation, assembled to stop its progress. Nehemias then 
 
AGE VI.] HOLY BIBLE. 303 
 
 found it necessary to arm a part of the citizens, and to place 
 a guard day and night to defend the workmen against the at- 
 tacks of their enemies. By the redoubled eflforts of human 
 industry, to which the Almighty gave a blessing, the works 
 were completed in less than two months, and Jerusalem again 
 w^as girted round with walls and bulwarks. 
 
 Nehemias is an example of that active zeal, which ought 
 to animate every Christian in his duty both to God and man. 
 His undertaking to repair the holy city threw him into those 
 circumstances, in which saint Paul describes himself to have 
 been, when he says, that he saw nothing but struggles from 
 without, and alarms within. For, i while he had the open 
 force of an armed enemy to repel from the walls, he was to 
 defeat the secret artifices of a venal tribe, who were bribed 
 to terrify the citizens with false predictions, and make them 
 desist from their undertaking. Nehemias, by the sagacity 
 of his genius, and the vigour of his resolution, triumphed over 
 both. He taught the Jews how to use the trowel and th^ 
 sword together, and in his whole conduct so happily united 
 the virtues of fortitude and prudence, as to appear neither 
 too bold on one hand, nor too timid on the other. 
 
 A. M. 3828.] Chastisement of Heliodorus, [A. C. 172. 
 2 Mac. 3. 
 
 Jerusalem being in some sort restored to its ancient splen- 
 dour, the Jews from that time enjoyed a long and prosperous 
 peace, with the free exercise of their religion, under the kings 
 of Persia, till an end was put to that empire by Alexander 
 the Great. This renowned conqueror of the east had been 
 figuratively shown to the prophet Daniel in two dilTereat 
 visions; first under the appearance of a winged leopard, with 
 four heads, and then under the appearance of a goat with four 
 horns; by which emblematical figures, not only his rapid 
 conquest and great power are expressed, but the division 
 also of his empire into four kingdoms, which sprung up un- 
 der as many of his captains, to whom he parcelled out his ex- 
 tensive territories. This prince died about the year of the 
 world 3680 ; and, in the partition of his conquest, the king- 
 dom of Asia fell to the share of Seleucus, under whom and 
 his successors Judea continued to enjoy their full liberty, till 
 the reign of Antiochus Kpiphanes, whom Daniel, in the eighth 
 chapter, seems to point out for his cruel |H^rsccution of the 
 Jews, and profanation of the holy temple. The general 
 
304 HISTORY OF THE [age vr. 
 
 peace had indeed suffered some interruption under Seleucus 
 Philopator, his brother and predecessor in the throne of 
 Syria. 
 
 Philopator had a great esteem of Onias, the high-priest, on 
 account of his singular piety, and, although an idolater, fur- 
 nished an annual revenue to provide victims for sacrifice to 
 the living God. But, upon the information of one Simon, 
 who had been made overseer of the temple, that great sums 
 of money were deposited in the treasury, over and above 
 what were necessary for the sacrifices, he sent Heliodorus, 
 his commissary, with orders to fetch them away. Heliodo- 
 rus, upon his arrival, signified the king's orders to Onias, the 
 high-priest. Onias told him, that the monies in question had 
 been deposited in his hands for the benefit of poor widows 
 and orphans ; that he was but the administrator of them, and 
 could not deliver them up. Heliodorus replied, that it was 
 not in his commission to examine how and for what purposes 
 those monies had been there deposited, but to carry them to 
 his master. The whole city upon this was flung into the 
 greatest consternation ; the people, with Onias at their head, 
 fled for refuge to the throne of God, whom they besought 
 with ardent prayers, that he would defend them against all 
 violence, and not suffer his sanctuary to be plundered of its 
 treasures. Their petition was heard. Heliodorus advanced 
 as far as the entrance of the temple, fully determined to 
 seize by force what he could not obtain without it. The soldiers 
 who accompanied him were, by the power of God, suddenly 
 struck with dread, which cast them to the ground, and de- 
 terred them from executing their leader's commands. Foi 
 there appeared to them a man on horseback, clad in golden 
 armour ; and the horse, on which he sat, reared, and violently 
 struck his fore feet against Heliodorus, while two comely 
 young men, in rich attire, standing on either side, scourged 
 him incessantly with rods, that they had in their hands. He- 
 liodorus dropped down speechless upon the ground, where 
 he lay till he was taken up and carried off" in a sedan chair. 
 His friends immediately addressed themselves to the good 
 Onias, humbly begging that he would call upon the Most 
 High to grant life to the man who was seemingly in the agony 
 of death. Onias, being apprehensive lest the fact might be 
 misrepresented, and the miraculous effect of God's power be 
 construed into treason against the king, consented to their 
 request, and, by his prayers, saved Heliodorus from death. 
 The two heavenly young men, still standing by the side of 
 
AGE VI.] HOLY BIBLE. 305 
 
 Heliodorus, said to him, Return thanks to the priest Onias, 
 for on his account our Lord hath granted thee life ; and since 
 thou hast received this visible chastisement from God, de- 
 clare to all men the great and wonderful works of his divine 
 power : having said this, they both disappeared. HeHodorus 
 joyfully fulfilled the injunctions that were laid upon him, and 
 returned to Seleucus. Seleucus was unwilling to renounce 
 his claim to the sacred treasures, and advised with him about 
 sending some other person to fetch them away ; upon 
 which Heliodorus frankly declared, that, if he had any ene- 
 my or traitor in his kingdom, whose death or punishment he 
 wished, he might send him thither, where the power of God 
 undoubtedly resided for the chastisement of all who should 
 presume to approach the holy place with a design of doing 
 evil to it. 
 
 A. M. 3834.] Signs in the Heavens over Jerusa- [A. C. 166. 
 lem, 2 Mac. 5. 
 
 Upox the death of Seleucus, his brother Antiochus, sur- 
 named Epiphanes, or the Noble, took possession of the throne. 
 This man was the son of Antiochus the Great, and became a 
 barbarous persecutor of the Jewish nation. He seems to 
 have been raised to pour out vengeance upon a sinful and 
 perverse people. The good Onias was possessed of too many 
 virtues to remain unmolested in a city where the principles 
 of ambition and venality publicly prevailed. He had a wick- 
 ed brother, called Jason, who, grasping at power, subverted 
 him in the dignity of the priesthood. Jason became high- 
 priest, by dint of money, in the room of Onias, and, by an 
 additional sum, obtained the king's license to erect a school, 
 in which the Jewish youths were instructed in the manners 
 and vices of the Gentiles, and trained up to the games and ex- 
 ercises of the heathen heroes. This wicked man had not 
 long enjoyed his ill-gotten power, before he found a rival in 
 Monclaus tlie brother of Simon, who had been the first pro- 
 motor of Heliodorus's attempt upon the treasure of the tern- 
 pl(». Menclaus, of the tribe of Benjamin, and therefore 
 (liscpialified for the priesthood, supplanted Jason by the same 
 evil practices which Jason himself had so successfully em- 
 ployed against Onias. For honours and dignities, even the 
 most sacred, were then bestowed upon the worst of men, as 
 they IkuI money to purchase them. To supply himself with 
 the sums he wanted, Menelaus had seized upon and sold some 
 2G • Q 4 
 
306 HISTORY OF THE [agevi 
 
 of the rich vessels belonging to the temple. Such profana- 
 tions afflicted the holy Onias, who was still permitted to live : 
 from his private retreat at Antioch, he reprimanded Menelaiis 
 for his sacrilegious impiety, and, therefore, fell a victim to his 
 revenge. The death of the holy priest was lamented by all 
 good men, and honoured with the tears of Antiochus himself. 
 Onias was honoured by the king, from whom he had received 
 the greatest injustices, while Menelaus was undermined by 
 those whom he thought his fastest friends He was turned 
 out of the post of honour by the intrigues of Lysimachus his 
 brother, and only recovered it again by force of bribery. 
 Thus was the Jewish republic miserably torn into factions ; 
 thus was order banished from the state ; the priests no longer 
 attended to the service of the altar ; things sacred and profane 
 were confounded together ; no attention paid to the laws, either 
 human or divine ; Jerusalem was polluted with the blood of 
 her own citizens ; and dreadful times came on, which seem 
 to have been foreboded by the tremendous signs, which, for 
 forty days, were seen over the holy city.^ There was the 
 appearance of soldiers glittering in golden armour ; a multi 
 tude of men was seen in helmets with drawn swords, troops 
 of horsemen moving to and fro through the air, shaking their 
 shields, and encountering one against another. Such unusual 
 signs filled the minds of men with dreadful alarms ; and all 
 most earnestly prayed, that these prodigies might turn to 
 good. In that general consternation of the people, Jason 
 thought it a fair opportunity of recovering his former dignity ; 
 he was, moreover, encouraged to that undertaking by a re- 
 port which prevailed of Antiochus's death in Egypt : he, 
 therefore, entered the city with an armed body of men, and 
 glutted himself with the blood of his fellow-citizens. But he 
 carried not the point he aimed at. For Antiochus had been 
 successful in his expedition against Egypt, till the Romans 
 interrupted him in his conquests, which drove him to wreak 
 his indignation on the Jewish people. He marched an arm} 
 to Jerusalem, with a viev/ of reducing it entirely to his obe- 
 dience. The different factions of the citizens, tearing one 
 another into pieces, gave him an easy conquest ; he took the 
 city by storm, and, as he was cruel by nature, and grown in- 
 solent with success, deluged the streets with human blcod. In 
 the space of three days, that his fury raged without giving any 
 quarter to man, woman, or child, there were fourscore thou- 
 sand of the people massacred, forty thousand made prisoners, 
 and as many sold for slaves. Menelaus led the king into the 
 
AGE VI.] HOLY BIBLE. 307 
 
 temple, from whence, with impious hands, he took the sanc- 
 tified vessels, and rifled the holy treasury : and, though he 
 added blasphemy to sacrilege, in contempt to the living God, 
 no such judgment befell him as had befallen Heliodorus. For 
 the sins of the people had, at that time, provoked almighty 
 God to chastise them by the hands of their enemies, and they 
 had no Onias to intercede in their behalf. The anger of al- 
 mighty God never appears so terrible, as when he suffers his 
 enemies to domineer within the sanctuary, and profane his 
 very altar. For no holiness of the place can give a sanction 
 to the sinfulness of its inhabitants, and no sanctuary shall 
 screen them from the vengeance which their sins deserve. 
 
 A. M. 3837.] Martyrdom of Eleazar, [A. C. 163. 
 
 2 Mac. 6. 
 
 Antiochus, having made himself master of Jerusalem, 
 raged with all the fury of a tyrant against its miserable in- 
 habitants. He appointed governors more cruel than himself, 
 who plundered and afflicted the people in his absence, and, 
 at the end of two years, sent ApoUonius, with a great army, 
 to slay all the men who had attained the age of manhood, 
 and to sell the younger sort with the women for slaves. The 
 view of Antiochus was to destroy the race, and extirpate the 
 rehgion of the Jewish people. Not long after, he sent ano- 
 ther of his generals from Antioch to compel the Jews to de- 
 part from the laws of their forefathers and of God. Then 
 was the holy temple defiled with all sorts of revellings and 
 impurities : a statue of Jupiter Olympius was erected therein ; 
 men were dragged by the king's officers to oiler sacrifice to 
 the heathen idols, and orders given for every one to be put 
 to death, who should refuse to follow the pagan rites. Then 
 was misery to be seen. Two women, for having circumcised 
 their children, were publicly led through the city, with their 
 infants hanging at their breasts, and cast down headlong from 
 tlie walls, wliile others were burned alive in caves, where they 
 assembhid to keep tlie Sal>batli. Such cruelties so terrified 
 (he giMierality of tlie people, that scarce any one had the 
 courage to profess himself a Jew. Many, however, when 
 publicly called upon to d( clare their sentiments, bravely stood 
 the severe trial, and ended their lives by martyrdom. Amongst 
 these glorious champions was Elcazar, a chief scribe, whose 
 piety and gray hairs rendered him truly venerable. Being 
 apprehended by the king's officers, and, in contempt of the 
 
308 HISTORY OF THE [age vi. 
 
 law, being violently pressed to eat swine's flesh, which they 
 thrust into his mouth, he vigorously resisted, and preferred a 
 glorious death to the dishonourable terms of life. He went 
 on cheerfully towards the place of execution, when they, who 
 accompanied him, being moved with compassion and respect 
 for his age, took him aside, and begged he would consent to 
 let some legal meats be set before him, that, by eating of 
 them, at least he might seem to comply with the king's order, 
 which would be enough to save his life. The venerable old 
 man was not to be imposed upon by such pretexts of friend- 
 ship. He considered the unblemished character he had 
 liitherto maintained through life the testimony he owed to 
 truth, and the respect due to the law of God in those particu- 
 lar circumstances, and rejected their proposal with a noble- 
 ness of soul that was natural to him. I would rather die, 
 said he, than do what you counsel me. Such dissimulation 
 becomes not these gray hairs. God forbid that I should ever 
 sully the purity of my former life by such a stain, and thereby 
 give occasion for the young men to imagine that Eleazar, 
 at the age of fourscore and ten, has renounced the religion 
 of his forefathers, and consented to the superstition of the 
 pagans. Miserable should I be, indeed, if the poor remains 
 of declining life could tempt me to prevaricate in so shame- 
 ful a manner. For, although I were to escape the judgments 
 of men for the present, yet, neither alive nor dead, shall I es- 
 cape the hand of the Almighty. It is therefore better for 
 me to die courageously at once, than, by a disgraceful com- 
 pliance, appear unworthy of my old age : so, by example, I 
 shall teach my fellow-citizens, that the laws of God are to be 
 preferred to those of men, ttot the duties of religion are to 
 take place of worldly interd^^n^ even of life itself. This 
 noble and generous answer was attributed to a stubborn 
 pride by his pretended friends, who thereupon turned their 
 professions of kindness into injuries. Eleazar was forthwith 
 carried to the place of execution, w^here, by a glorious death, 
 he left, not to the yoimg naet^only, but to the whole nation, 
 an example of the most hll^c fortitude. By his conduct, 
 he teaches us with what caution we ought to avoid whatever 
 may be a subject of scandal to the weak, and in what man- 
 ner we are to give glory to God by a sincere confession of 
 the truth. 
 
AGE VI.] HOLY BIBLE. 309 
 
 A. M. 3837.] Martyrdom of the Machabees. [A. C. 163. 
 2 Mac. 7. 
 
 The venerable Eleazar was soon after followed by a youth- 
 ful band, who signalized their courage by a much severer 
 conflict. They were seven brothers, commonly known by 
 the name of Machabees. Antiochus himself presided at their 
 martyrdom ; and, being enraged to see such constancy in an 
 age so tender, he stretched every nerve to terrify and tor- 
 ture them into a compliance with his impious demands. He 
 condemned them all to undergo the same torments one after 
 another, that the sufferings of the foregoing might intimidate 
 the next. The eldest was first called out in the presence of 
 his mother, and the rest of his brethren, to enter upon the 
 bloody combat. The executioner cut out his tongue, chop- 
 ped off the extremities of his hands and feet, drew off the 
 skin of his head, and then cast the mangled body into a large 
 frying-pan, where the remains of agonizing life were consum- 
 ed by a slow fire. The first being thus barbarously slain, 
 the second and the rest were successively tormented and 
 slain in the same manner. Each advanced in his turn ; each, 
 with the same manly fortitude, bore the tyrant's tortures, and 
 each, with the same steady perseverance, triumphed over his 
 savage inhumanity. They adored the decrees of God, who 
 was pleased to make this trial of their faith ; they readily 
 submitted to the torments in punishment of their sins ; they 
 cheerfully resigned a life, which they hoped to receive one 
 day again by a glorious resurrection. And, as if the sight of 
 sufferings had inspired them with fresh courage, they told the 
 tyrant that he was not to fancy them abandoned by their 
 God ; that it was impious folly in him thus to fight against 
 the Almighty ; that he was but a passing scourge in the Al- 
 mighty's hand, and would himself soon feel the vengeance 
 already prepared for his chastisement. Antiochus would 
 willingly have pardoned them their reproaches, if he could 
 ])ut have got the bettor of their fortitude. Six of the bro- 
 thers had gloriously conquered by their death ; the seventh 
 only remained, the youngest of them all, and him the tyrant 
 hoped to gain l)y caresses and fair promises. He promised 
 him his friendship, wealth, and happiness, if he would only 
 abjure the laws of his forefathers; and, when he perceived 
 that his words made no impression, he called the mother, and 
 desired her, if she had any fondness left for an only surviving 
 8on, to disabuse him of his error, and, by her advice, preserve 
 
310 HISTORY OF THE [age vi. 
 
 his life. The incomparable woman, who to a mother's ten- 
 derness joined a manly fortitude of mind, despised the ty- 
 rant's solicitations, and, in derision, promised that she would 
 advise her son, since he desired it. Wherefore, bending 
 towards the amiable young man, she exhorted him, in her 
 native tongue, that he would have pity on her, who had 
 borne him nine months in her womb, who had suckled and 
 brought him up to that age ; that he would not fear the tor- 
 mentor, but look up to God, the Creator of heaven and earth, 
 and all things in them ; and that he would courageously fol- 
 low the glorious example of his brethren, that so, by the di- 
 vine mercy, she might be worthy to receive them all again 
 in life eternal. Animated with fresh resolution, the young 
 man interrupted his mother as she was yet speaking, and 
 called upon his executioners to renew the combat. Why do 
 you hesitate ? said he ; for whom do you stay ? Behold me 
 fixed in the resolution of obeying the law, nor will I disobey 
 God to obey the king. The tyrant foamed with rage to see 
 himself thus mocked and defeated : with fiercer barbarity 
 than he had shown against the other six brothers, he dis- 
 charged his fury upon the seventh, and tortured him to death. 
 The illustrious mother, having nothing more to fear for her 
 sons, followed them with redoubled vigour in their victorious 
 career, and with them laid down her life, on the same day, in 
 the same glorious cause. 
 
 The holy fathers are diffusely eloquent in their encomi- 
 ums of this incomparable woman. From her, as from the 
 source, under God, was derived the flow of virtuous magna- 
 nimity, which so distinguished her sons. With a more than 
 manly firmness, she beheld them in their torments ; she ex- 
 horted them to die. Those endearing arts and caresses, 
 which many mothers often misapply to other purposes, were 
 by her made use of solely for the real advantage of her chil- 
 dren. The tender feelings of a mother were by the activity 
 of her faith directed beyond the enjoyment of present hap- 
 piness ; her desire was to see them in that blessed abode, 
 where she might receive them again without the fear of losing 
 them for evermore. By her example she teaches Christian 
 parents what sentiments of piety, what principles of religion, 
 they ought to inspire into their children ; and in what man- 
 ner, when called upon, they are to give those to God, whom 
 they have received from God. For, whether they live or 
 whether they die, they solely belong to God : as long as they 
 live, they should live to God, and, when they die, they ought 
 
AGE VI. J HOLY BIBLE. 311 
 
 to be resignedly parted with, as a precious pledge that can 
 be no longer kept than is agreeable to the divine will. 
 
 A. M. SSSli] Generosity of Mathathias. 1 Mac. 2. [A. C. 163. 
 
 During the scene of desolation, which stained the land of 
 Juda with the blood of its best citizens, Mathathias, a valiant 
 and rehgious man of the sacerdotal race, retreated with his 
 family into Modin, a small town situated upon a hill, the 
 former residence of his ancestors ; there, with the deepest 
 anguish, he considered over, and bewailed the misfortunes 
 of his country. Why have I been born, said he, to see this 
 affliction of my people, this desolation of the holy city ? She 
 is fallen a prey to her enemies ; her temple is profaned, her 
 treasures plundered, the vessels of her glory in the hands of 
 foreigners, her beauty and ancient splendour is extinguished, 
 the spoils of Sion are carried olf to enrich the barbarous na- 
 tions of the earth. Full of these melancholy reflections, Ma- 
 thathias sat mourning over his country, covered with sack- 
 cloth, and bathed in tears. Many other Jews had also taken 
 refuge at Modin, but were not long suffered to remain unmo- 
 lested ; for the king's deputies pursued them thither, and in- 
 sisted on their abandoning the law of God, and sacrificing to 
 idols. Mathathias had the grief to see many of his country- 
 men yield to the fear of suffering, and apostatize from the re- 
 ligion of their forefathers. The king's officers used every 
 argument to persuade him into a compliance with the edict ; 
 they made him offers of money, honours, and preferment, 
 which he rejected with a generous disdain, and publicly de- 
 clared, that, though all nations should consent to obey Antio- 
 chus, and every man of the Jewish people siiould depart from 
 the faith of their forefathers, yet neither he, nor his brethren, 
 nor his sons, would pay obedience to an edict, that was in- 
 compatible with the law of God. As he spoke these words, 
 there came a Jew, in the sight of all, to offer sacrifice upon 
 tlie altar which was there erected to Antiochus's idol. Ma- 
 th;itliias saw, and was grieved ; his reins trembled, and his 
 wrath was kindled according to the judgment of the law. 
 Deut, 13. With a zeal like to that of Phinees, he slow not 
 only the Jew, who was offering idolatrous sacrifice, but also 
 the officer who had compelled liim to it, and immediately left 
 the town, summoning his fellow-citizens, who had any zeal 
 for religion, to tollow him into the desert. His five valiant 
 sons, John, Simon, Judas, Elcazar, and Jonathan, were the 
 
312 HISTORY OF THE [age vi. 
 
 chief who followed him : they retreated to the mountains, 
 where they endeavoured to shelter themselves from persecu- 
 tion, till, being joined by the most courageous and zealous of 
 the people, their numbers swelled into an army strong enough 
 to face their enemies in the field. Mathathias led them on 
 against the king's troops, whom he forced to retreat before 
 him, and to fly for safety beyond the boundaries of Judea. 
 He scoured the whole country, as he marched along with his 
 victorious followers, overturned the profane altars that he 
 met with, and restored to the inhabitants the free exercise 
 of their rehgion. But death cut him short before he had 
 time to finish what he had so prosperously begun. Before 
 he expired, he called his sons to him, and, in this manner, 
 expressed to them the noble sentiments of his soul : Now it 
 is that the anger of the Lord lies heavy upon his people : the 
 proud domineer, and threaten our nation with ruin. You, 
 therefore, my sons, arm yourselves with zeal for God's 
 law, and be ye ready to die in its defence. Call to mind the 
 glorious actions of your forefathers, and let their example 
 spur you on in the pursuit of glory. Joseph, in spite of his 
 brothers' envy, became the lord of Egypt ; David triumphed 
 over the persecutions of Saul ; Atwtnias, Azarias, and Misael, 
 were delivered from the fiery furnace, land Daniel from the 
 lions' den. Thus, through every age, it appears 4feat God 
 never abandons those who place their confidence in him. 
 Therefore fear ye not the violence of a sinful man, who, not- 
 withstanding the present blaze of glory that surrounds him, 
 is no more than dust, and a worm of the earth. He glories 
 in his might to-day, and to-morrow^ he shall be no more : for 
 he shall again return into the dust, from whence he was first 
 taken, and his vain conceits shall perish with him. Such 
 were the last sentiments of Mathathias, by which he endeav- 
 oured to infuse into the breasts of his gallant sons the same 
 holy zeal that burned in his own. He gave them his blessing, 
 and was laid to his forefathers, in the tow^n of Modin. 
 
 A. M. 3838.] Judas Machabeus. 1 Mac. 3. [A. C. 162. 
 
 Mathathias, in the last instructions that he gave his sons, 
 had singled out Simon for his prudence, and Judas for his 
 warlike valour ; he had recommended to them, that the first 
 should aid them by his counsels, and the second should com- 
 mand the army. Void of jealousy, and only zealous for the 
 public good, they religiously complied with their father's 
 
AGE VI.] HOLY BIBLE. 313 
 
 will. Judas, surnamed Machabeus, in accepting of the com- 
 mand, promised his brethren that he would do his best to 
 answer the good opinion, which his father had been pleased 
 to express of him, to discharge the trust which they had con- 
 sented to repose in him. Eager to complete what his father 
 had but just begun, he girted himself for battle, like a giant, 
 says the sacred historian, and buckled on his sword, which 
 was a shield to the whole army. He rushed to war, and, in 
 his acts, was like a lion, and like a lion's whelp, roaring for 
 his prey. In forming his army, he made choice of those 
 men, only, who had never bent their knees to the idols of 
 Antiochus. For he reUed chiefly upon God for victory, and 
 religiously concluded, that a wicked multitude would be more 
 likely to draw down a curse upon his arms, than help him to 
 conquer. He therefore collected those together whom the 
 dread of torment had dispersed : with those he formed a body 
 of six thousand chosen men, sgid with those he thought him- 
 self a match for all the forces that the Syrians could bring 
 against him. His study was to infuse his own sentiments 
 into the minds of his soldiers, and to inspire them with the 
 same confidence in God. He represented to them, that God 
 alone is the Lord of hosts ; that on him, alone, they were to 
 rely for success ; that by prayer and fasting they must ren- 
 der him propitious to their arms ; that under his all-powerful 
 protection they had nothing to fear from the thousands of a 
 pagan enemy ; for that God, alone, held the balance of vic- 
 tory, and could turn the scale as easily in favour of a small as 
 of a great number. Thus Jonathan, the son of Saul, routed 
 the camp of the Philistines; thus Ezechias was delivered 
 from the army of Sennacherib. Nor did he doubt but the 
 Almighty had the like mercy still in store for them ; that the 
 cries of the afflicted, that the blood of the innocent, that the 
 prayers of the penitent, would disarm his divine justice 
 against Juda, and turn his vengeance upon the insolent foe, 
 who had defiled the temple with idols, and Jerusalem with 
 blood. And, to make his followers still more resolute and 
 uiiitod in their undertaking, he ordered it to be proclaimed 
 through the camp, that all they who were afraid of facing 
 the enemy, or who had any private interest to pursue, or 
 domestic business to call them home, should instantly retire, 
 and leave him with the rest to conquer for their religion and 
 country. 
 
 Thus did Judaa Machabeus prepare himself to fight the 
 battles of the Lord ; thus did he spirit up his followers to feats 
 27 Kr 
 
814 HISTORY OF THE [age vi. 
 
 of glory, and teach them how they were to conquer. The 
 zeal, the piety, the faith, and resolution of this Hebrew chief 
 well deserves the notice of all Christians, who have a much 
 more important undertaking upon their hands. The life of 
 man, says holy Job, is a warfare upon earth. We have our 
 souls to save, we have heaven to gain ; and heaven can be 
 gained only by those who are eager and vigorous in the pur- 
 suit. The strong, united powers of the world, the flesh, and 
 devil, surround us on every side, and oppose our progress. 
 With them there is no peace to be expected ; we must fight, 
 we must strive to conquer, too, before we can be crowned. 
 For this we must be equipped with the spiritual armour of 
 God, without whom we can do nothing. Unable of ourselves 
 to advance a single step, we must endeavour, by human pray- 
 er, to obtain from Jesus Christ those succours of his holy 
 grace, which alone can invigorate our efforts, and render 
 them successful. 
 
 A. M. 3838.] Victories of Judas Machabeus. [A. C. 162. 
 
 Judas Machabeus, having prepared himself for war in 
 the manner we have said, directed his first attack against 
 ApoUonius, who commanded a great army of infidels in Sa- 
 maria. He gained a complete victory, slew ApoUonius with 
 his own hand, and stripped him of his sword, which he ever 
 after used in battle, as long as he lived. For from this time 
 Judas was in perpetual war with the Syrians ; nor was it by 
 the death of one general, or by the overthrow of one army, 
 that the Syrian power could be broken. Upon the death of 
 ApoUonius, Seron took the field with a numerous army, not 
 doubting of success, and promising himself great honour from 
 the defeat of a general, whose name was become the talk of 
 foreign nations. Seron's boasted promises of victory ended 
 in a total overthrow, which covered him with confusion, and 
 crowned his adversary with new glory. The news of those 
 two battles fired Antiochus with a fresh desire of revenge ; 
 the disgrace that had fallen upon his arms made him eager 
 to wash it out. Though he drained his treasury of money, 
 and his kingdom of men, he resolved to set on foot another 
 army, which should defy every attempt, and baflflie every 
 power, that Judas could bring against it. The state of affairs 
 requiring the king's presence in Persia, Lysias, the viceroy 
 of Syria, was intrusted with the management of this expedi- 
 tion against Judea. An army of forty thousand foot and seven 
 
AGE VI.] HOLY BIBLE. 315 
 
 thousand horse, under the command of Ptolemy, Nicanor, and 
 Gorgias, three of his most able generals, marched iij^ the 
 Jewish territories. The sight of so fon»idable aii army struck 
 a panic into the desponding Jews. Judas saw the evils that 
 were pouring in upon him, and exerted his abilities to repel 
 them. By word and example he animated his troops against 
 an enemy who had nothing to trust to but their numbers and 
 weapons, whilst they, the chosen people of God, had all the 
 heavenly host to defend them. He admonished them to pre- 
 pare for battle by prayer and fasting ; he reminded them of 
 the wonderful protection God had shown their forefathers in 
 ancient times, and how glorious it was to fight for the sacred 
 laws of God and the liberties of their country. Having thus 
 dispelled their fears, and warmed their courage for battle, he 
 led them on against the Syrians, whom he charged with sucli 
 intrepidity, that he broke and routed their whole army. 
 This stroke reduced Lysias almost to despair ; he was afraid 
 the miscarriage of the war might be attributed to his neglect, 
 and therefore resolved to command the next campaign in per- 
 son. He drew together all the recruits he could during win- 
 ter, and in spring led an army of sixty thousand foot and five 
 thousand horse into the heart of Judea. Judas was there, 
 ready to receive him, gave him battle, defeated, and forced 
 him to retreat, with great loss, to Antioch. 
 
 Judas, having no enemy upon his hands, turned his thoughts 
 upon repairing the devastations, which the Gentiles had 
 made in the country. His first object was the house of God : 
 for he was afflicted to see the sanctuary desolate, the altar 
 profaned, the gates burned, and in the court shrubs grown 
 up as in a forest. He began by appointing priests of an 
 unblemished character for the performance of the sacrifices ; 
 he cleansed the holy places and the courts, threw down the 
 altar, on which the idol of Jupiter had stood, and built a 
 new one, which was dedicated with creat joy and religious 
 festivity. Then were the sacred veils hung up again, and 
 the holy vessels renewed, the golden candlesticks, the altar 
 of perfumes, the table of show-bread, restored to their places, 
 and t^very other thing provided for the divine service. 
 
 Thus did Judas pass the winter months, till the service of 
 his country called him forth again into the field. The 
 neighbouring nations had taken ollence at his repairing the 
 temple, and conspired the destruction of his people. The 
 Idumeans, the Amorrhcans, and Ammonites, rose in arms 
 against him, and great forces appeared in tlie field on the side 
 
316 HISTORY OF THE [age vi. 
 
 of Galilee, in Galaad, and beyond the Jordan. Judas, with a 
 rapidity of success, which distinguished him for a favourite of 
 heaven, chosen to fight and conquer for the defence of Israel, 
 scoured the whole country, and discomfited his enemies 
 wherever he met them. He stormed their fortresses, reduc- 
 ed their cities, and frequently routed their numerous armies 
 without losing so much as a single man. For the Lord of 
 hosts was with him, and holy angels visibly protected him 
 more than once in battle. 
 
 In an attack he made upon Gorgias, the governor of Idu- 
 mea, some of his soldiers fell, because they had forfeited the 
 divine protection : for, when he came to bury them, he found 
 under their clothes some pagan donaries, which they had ta- 
 ken, contrary to the law, at the sacking of Jamnia. 2 Mac, 
 c. 12. The religious chief was grieved at the sin his men 
 had been guilty of, but, still hoping that they might find mer- 
 cy, on account of the piety they had shown in dying for their 
 country and religion, made a collection of twelve thousand 
 drachms of silver, which he sent to Jerusalem, that prayer 
 and sacrifice might be offered for them. Holy, therefore, 
 says the sacred text, and salutary is the thought of praying for 
 the dead, that they may be loosed from their sins. For to 
 sins already remitted, as the fathers unanimously teach, and as 
 it appears in Nathan's speech to king David, 2 Kings j 12. a 
 temporal punishment is sometimes reserved, and from that 
 punishment Judas hoped, by prayer and sacrifice, to release 
 his deceased friends and fellow w arriors. 
 
 A. M. 3841.] Death of Antiochus, 1 Mac. 6. [A. C. 159. 
 
 During these transactions in Judea, Antiochus had under- 
 taken an expedition against Elimais, a rich and strong city in 
 Persia. The inhabitants, knowing that nothing but the desire 
 of plunder had invited the king to attack them, defended 
 themselves with great resolution, and forced him to make a 
 precipitate retreat into the province of Babylon. Here, co- 
 vered with confusion at his disgrace, he was informed of the 
 bad fortune which had likewise attended his arms in Judea 
 Vexed with rage, and sickening with grief, to see himself 
 thus baffled in his projects, he vowed revenge against the 
 people who had thrown such dishonour on him, publicly de- 
 claring, that he would reduce Jerusalem to a heap of ruins, 
 and make it a common burying place of the whole Jewish 
 nation. But God, who sees the heart, and knows how to 
 
AGE vi.J HOLY BIBLE. 317 
 
 check the pride of man, struck him with an incurable and 
 painful plague in his bowels, which soon reduced him to the 
 grave. He, however, mounted his chariot, and, breathing re- 
 venge against the Jews, ordered his servants to drive him on 
 with the utmost expedition. The arm of God stopped him 
 short in his career. Being thrown from his chariot, he was 
 bruised in a terrible manner ; and, being no longer able to 
 bear the motion of a carriage, he ordered himself to be put 
 in a litter not to interrupt his journey. Thus the king, who 
 was replenished with pride above the measure of man, says 
 the holy Scripture, who to himself seemed to rule even the 
 waves of the sea, and to weigh the heights of the mountains 
 in a balance, was in a moment humbled by the manifest pow- 
 er of God, which struck him to the ground. Loathsome 
 worms swarmed out of every part of his body, the stench of 
 which became insupportable to his attendants, to himself, and 
 the whole army. For his flesh rotted and dropped from his 
 bones, while his bowels were tortured with exquisite pains, in 
 punishment of the cruelties with which he had so unmerci- 
 fully racked the bowels of others. The growing tortures of 
 his body, joined to the vexation of his mind, rendered his 
 situation every hour more and more lamentable. He then 
 began to reflect within himself, and to confess his great mise- 
 ry. The remembrance of the evils which he had done in 
 the holy city of Jerusalem, added keen remorse of conscience 
 to his other pains ; he acknowledged the justice of the stroke, 
 that laid him thus low. It is just, said he, to submit to God ; 
 nor is it for mortal man to equal himself to God. Then, as 
 if he had some glimmering hope of softening the rigour of 
 divine justice into mercy, he promised almighty God that he 
 would treat Judca with clemency equal to his former severity, 
 that he would make the city free, and put her citizens upon 
 the same footing with those of Athens ; he promised to fur- 
 nish the holy temple with every necessary expense for the 
 sacrifices, to make himself a Jew, and in every part of the 
 earth to proclaim the power of God. All this he promised 
 by word of mouth, and wrote, moreover, a letter to the Jew- 
 ish nation, full of seeming friendship and esteem. But the 
 just judgment of God was come upon him, says the sacred 
 text ; despairing of life, Antiochus prayed to the Lord, from 
 whom he was not likely to obtain mercy, and thus ended a 
 wicked and miserable life by a more mis(Mable death. 
 
 Such was the exit of Antiochus the Noble. The show he 
 made of a death-bed repentance proves both the deceitful- 
 27* 
 
318 HISTORY OF THE [age vi. 
 
 ness and inefficacy of a sorrow which is extorted only by 
 pain, and comes not from the heart. Repentance deferred 
 to the last hour, though accompanied with all the verbal pro- 
 testations of Antiochus, is not to be relied upon. A Chris- 
 tian, who, by a deliberate neglect, throws himself into that 
 extremity, has no better grounds for his hope of pardon than 
 had that reprobate king. The grace of dying well is, in the 
 common course of providence, granted to those only, who, by 
 a virtuous life, endeavour to obtain it. The sentence of saint 
 Austin upon this subject deserves our notice. Do you desire 
 to die well? says he ; you then must live well: for whoever 
 leads a good life, cannot meet with a bad death. A good 
 death is the recompense of a good life. 
 
 A. M. 3841.] Courage of Eleazar, 1 Mac. 6. [A.C. 159. . 
 
 The death of Antiochus Epiphanes ended not the war, 
 nor the calamities of the Jewish people. The Syrian gene- 
 rals still strove to subdue the country for their new king An- 
 tiochus Eupator, who succeeded his father both in his crown 
 and antipathy against the Jews. Judas Machabeus headed 
 his victorious troops against them, and, in different battles, 
 vanquished Gorgias, Timotheus, and Lysias. Humbled by 
 his defeat, Lysias became an advocate for peace, and a 
 truce was agreed on between the king and Judas Macha- 
 beus : but no lasting peace could be expected, where traitors 
 among the Jews themselves were ready to sell their country 
 to the common enemy. Men jealous of the power, and en- 
 vious of the glory, which Judas had so justly acquired in the 
 field, invited Antiochus to come to their assistance, and to 
 deliver them from the tyranny of a man, who overawed his 
 fellow-citizens, and hindered them from submitting to the 
 king of Syria. Antiochus, upon that information, called to- 
 gether his friends, and the captains of his army, raised all the 
 men he could at home, took foreign troops into his pay, and 
 collected an army of a hundred thousand foot, and twenty 
 thousand horse, with which he invaded Judea. The appear- 
 ance of an army, not less formidable for the glittering armour 
 than for the numbers of its men, was enough to strike terror 
 into the most brave ; and what rendered it still more formi- 
 dable, were two and thirty elephants, trained to war, and 
 bearing each upon his back a strong wooden tower, garrison- 
 ed with two-and -thirty warriors. Judas Machabeus was not 
 daunted at the sight : with his usual courage and confidence 
 
AGE VI.] HOLY BIBLE. 319 
 
 in God, he led forth his troops to battle ; he fought, he slew 
 great numbers of the enemy. Eleazar, his younger brother, 
 signalized himself by a very singular act of magnanimity. 
 The valiant youth, having observed an elephant more remark- 
 able than the rest for his size and glittering armour, and not 
 knowing but Antiochus might be upon the back of him, ge- 
 nerously resolved to sacrifice his life for the sake of finishing 
 the war, if he could, with one stroke. He cut his way 
 through the thickest of his enemies, till he reached the ele- 
 phant, the object he had in view. He threw himself between 
 the (eet of the monster, and, standing under it, vigorously 
 thrust his sword into its belly. Down fell the beast, and 
 crushed the conqueror to death in the very act of triumph. 
 Such feats of uncommon bravery gave Antiochus no great 
 encouragement to carry on the war : and, on the other hand, 
 Judas, seeing how difficult it was to maintain the field against 
 so numerous a host, thought it prudent to retreat to Mount 
 Sion. The king went to attack him, and was repulsed. 
 Provisions grew scarce in. the land, as it was the Sabbath- 
 year, and the king, at the same time, received intelligence, 
 that his presence was necessary to quash a rebellion, which 
 Philip, the governor, had raised at Antioch ; therefore, by 
 the advice of Lysias, he granted an honourable peace to Ju- 
 das Machabeus, and retired with his army into Syria. 
 
 A. M. 3842.] Death of Judas Machabeus, [A. C. 1 jb. 
 1 Mac. 9. 
 
 Antiochus did not long survive the treaty which he had 
 made with Judas Machabeus. Demetrius, the son of Seleu- 
 cus, having escaped from Rome, where he had been detain- 
 ed as a hostage in the room of his uncle Antiochus Epipha- 
 nes, declared himself king; and, being well 8up()ortcd in his 
 claim, he deprived his cousin Antiochus Eupator both of the 
 crown and life. This revolution in the khigdomof Syria had 
 no sooner taken place, but some discontented Jews began to 
 make their court to the new king, by shmdering tiie fame 
 and virtues of Judas Machabeus. Amongst these enemies 
 of their country, the chief was Alcimus, a wicked and ambi- 
 tious man, whom the king nominated to the high-priesthood, 
 as a reward of his treachery, and employed as the minister 
 of his designs against Judea. This Alcimus, being joined with 
 l^acchides in the command of a great army, did as much 
 mischief to the people of Judea by his liypocrisy as by open 
 
320 HISTORY OF THE [age vi. 
 
 violence. For, under the name and sanction of high-priest, 
 he seduced many from their duty, and plunged them into re- 
 bellion against the laws of God and of their country. Judas 
 exerted himself with such activity against them, that he forc- 
 ed them to relinquish their enterprise, and to retreat with 
 dishonour into Syria. The miscarriage of this expedition 
 against Judea determined Demetrius, 1 Mac. c. 7. and 2 Mac. 
 c. 14. to employ Nicanor, one of his principal lords, who 
 was an active general, and sworn enemy to the Jewish nation. 
 Nicanor, at the head of a powerful army, marched into the 
 very heart of Judea, and defeated Simon, with the troops he 
 had under his command ; but, dreading the valour and supe- 
 rior abilities of Judas Machabeus, declined meeting him in 
 the field, and solicited his friendship. Judas, who wished to 
 spare the effusion of human blood, listened to his proposals. 
 They entered Jerusalem together, and lived on amicable 
 terms with one another, till the wicked Alcimus, seeing him- 
 self thus disappointed in his hopes of the high-priesthood, 
 accused Nicanor to Demetrius of being his enemy's friend. 
 Nicanor, being then afraid of incurring the king's displeasure, 
 resolved to seize the first opportunity of taking Judas by sur- 
 prise, and of sending him prisoner to Antioch. Judas hap- 
 pily discovered and prevented his design. They, therefore, 
 broke off their treaty of friendship, put themselves at the 
 head of their respective troops, and came to a battle, in which 
 the Syrians were worsted with the loss of near five thousand 
 men. Nicanor, upon the defeat, became outrageous, and, 
 being joined by an army from Syria, proudly boasted of his 
 mighty power, and threatened to destroy the temple, unless 
 Judas were delivered into his hands. Judas, whose trust 
 was in God, assembled and exhorted his troops to battle, 
 with all that manly fortitude, for which he was so remarka- 
 ble, and fervently entreated the Almighty to send his holy 
 angel to their defence, as he had formerly sent him against 
 Sennacherib, and in one night had slain one hundred and 
 eighty thousand of the Assyrian army. Almighty God heard 
 his prayer, and comforted him with an apparition of the holy 
 priest Onias, and the prophet Jeremiah. Jeremiah present- 
 ed him with a golden sword, to destroy the enemies of Is- 
 rael ; and Onias told him that Jeremiah, the prophet of God, 
 w^as a lover of his brethren, and prayed much for the peo- 
 ple and holy city. Judas related this vision to his soldiers, 
 who were exceedingly encouraged thereby ; they marched, 
 full of confidence, to battle ; five-and-thirty thousand fell of 
 
AGE VI.] HOLY BIBLE. 321 
 
 the Syrians, among whom was Nicanor himself, and a com- 
 plete victory was won. Judas commanded Nicanor's head 
 and right arm, which he had insolently lifted up against the 
 temple, to be severed from his body, and carried to Jerusa- 
 lem. His tongue, moreover, which had uttered blasphemies 
 against the Most High, was cut into small pieces, and given 
 to the birds. 
 
 This victory was the last of Judas Machabeus. Demetrius 
 raised fresh troops, and poured in new armies upon the con- 
 querors, who began to be wearied by the length, and disheart- 
 ened by the labours, of war, to which they saw no end. 
 Most of Judas's men declined the service ; all to eight hun- 
 dred abandoned him in the field, and they that remained ex- 
 horted him to a prudent retreat. No, let us rise, said he ; let 
 us march to meet our enemies ; though the rest are shrunk 
 away, we may be still able to maintain our ground. God 
 forbid we should ever fly from the face of our adversaries : it 
 would be shameful to turn our backs upon them, whom we 
 have so often vanquished. If our time is come, let us die like 
 men in the defence of our country. With this resolution, he 
 led out his little troop against an army of two-and-twenty 
 thousand Syrians, commanded by Bacchides and the wicked 
 Alcimus. It was fought with great obstinacy from morning 
 till evening : Judas forced the enemy's right wing, and put 
 it to flight ; but, pursuing them too far, he was attacked by 
 those in the left wing, that closed in upon him : there, over- 
 powered by numbers, he as gloriously fell as he had bravely 
 fought. His brother took his body, and buried it with their 
 fathers, in the city of Modin. 
 
 A happy death, after a life of heroic virtues, is 'the term, 
 which every Christian ought to have constantly in view. 
 Never to degenerate from the sublime thougiits of the sons 
 of God, never to stoop to actions, that disgrace the noble cha- 
 racter of a Christian, and never to shrink back from the di- 
 vine service, should be his principle and unvarying resolu- 
 tion. No human respects or fears, no appearance of ditlicul- 
 ties, ought to dishearten him in the undertaking. lie has 
 God for his witness, and the helper of his endeavours. The 
 struggle lasts not long ; his labours soon will end ; the glory 
 that awaits his victory is everlasting. The only thing he 
 has to fear while life remains, is, lest he should fear any thing 
 more than Him, who is his protection upon earth and his re- 
 ward in heaven. 
 
 Ss 
 
3S2 HISTORY OF THE [age vi. 
 
 A.M.3843.] Jonathan High-Priest 1 Mac. 9. [A.C.157. 
 
 After the death of Judas Machabeus, his brother Jona- 
 than was chosen by general consent to supply his place, and 
 to fight the battles of Israel. He collected the broken troops 
 of the republic together, formed them into an army, and re- 
 treated into the desert of Thecua, judging it more advisable 
 to harass the enemy by frequent skirmishes, than to risk 
 the fortune of his country in a pitched battle. This prudent 
 plan of operations had the desired effect : for, by the vigor- 
 ous defence he made when attacked, and by the many ad- 
 vantages he seized to attack in his turn, he forced Bacchides, 
 who commanded the Syrians against him, to evacuate the 
 country, and subscribe to articles of peace. Jonathan, having 
 nothing more to fear from foreign enemies, began to restore 
 good order amongst his subjects at home, and to repair the 
 evils which had been occasioned by the war. His power 
 was respected, and his friendship courted by the very prince, 
 who, a little before, had been his implacable enemy. For a 
 young competitor of the crown of Syria had lately started up 
 in the person of Alexander Bales, the son of Antiochus Epi- 
 phanes, and made Demetrius totter upon his throne. These 
 two rivals divided the power and affections of the Syrians 
 equally betwixt them ; and, each of them being sensible that 
 the scale of the empire must turn to whichever side Jona- 
 than should incline, they both solicited his friendship. Jo- 
 nathan gave fair words to them both, though his inclination 
 biassed him in favour of Alexander. Alexander, in effect, 
 defeated his antagonist, whom he slew in battle, and possess- 
 ed himself of the crown of Syria. He treated Jonathan with 
 great respect, acknowledged him to be the high-priest of the 
 Jewish nation, and invited him to the city of Ptolemais, 
 where he was to receive the king of Egypt, and espouse his 
 daughter. Jonathan accepted of the invitation, and, that he 
 might appear of some consequence before two such mighty 
 kings, he went in great state, carrying with him magnificent 
 presents for Alexander ; for he knew that some factious Jews 
 were gone before to lodge their complaints against him. Al- 
 exander received him with every mark of honour and esteem ; 
 and they, who came to be his accusers, had the confusion to 
 see him confirmed in his high dignity, and seated upon a 
 level with the kings themselves. Alexander soon after 
 met with an untimely end ; for the late Demetrius had left 
 a son of the same name, who, being supported by Ptohmy, 
 
AGE vi.J HOLY BIBLE. 323 
 
 king of Egypt, laid claim to the crown of Syria, and, by the 
 murder of Alexander, entered into actual possession of the 
 kingdom. This prince had sent his general, ApoUonius, with 
 an army, into Judea, to repay Jonathan for the part he had 
 taken in favour of Alexander. The revenge he meditated 
 ended in his disgrace. Jonathan gave Apollonius battle, and 
 put his army to flight. Demetrius, thus perceiving that no 
 advantage was likely to be reaped from the enmity of a man 
 so versed in the art of war, resolved to court his friendship. 
 Peace, therefore, being restored to the two nations of Syria 
 and Judea, the people breathed for some time, till the war 
 was again renewed by Tryphon. Tryphon was an officer of 
 Alexander's party, and, having his eye upon the crown of 
 Syria, declared himself against Demetrius, and proclaimed 
 Antiochus, the young son of Alexander, king in his stead. 
 Jonathan sent three thousand valiant warriors to Antioch for 
 the support of Demetrius, his friend and ally ; these troops 
 executed the commission they were sent upon with so much 
 vigour, that they slew in one day no fewer than a hundred 
 thousand of Demetrius's enemies, and thereby put him again 
 in peaceful possession of his kingdom. But Demetrius, soon 
 after breaking his faith with Jonathan, and being defeated by 
 Tryphon, forced the Hebrew chief to declare in favour of 
 the young Antiochus, who was crowned, and acknowledged 
 king at Antioch. Tryphon, having thus strengthened his in- 
 terest among the Syrians, thought he had now no other ob- 
 stacle than Jonathan's attachment to Antiochus, that could 
 hinder him from taking the crown from his prince's brow, 
 and setting it upon his own. He therefore formed a scheme to 
 put Jonathan out of the way. Treachery effected what no 
 force of arms or money could have done. Under the specious 
 show of friendship, Tryphon invited Jonathan into the town 
 of Ptolemais. Jonathan imprudently believed him to be sin- 
 cere, disbanded his army, and trusted himself with no more 
 than a thousand attendants in one of the strong towns of his 
 natural enemies. He had no sooner entered into Ptolemais, 
 than the gates were shut, he traitorously taken, and his fol- 
 lowers put to the sword. Such was the fatal consequence of 
 trusting himself to a pretended friend, whose interest it was 
 to betray him. 
 
 Fortitude, though a cardinal virtue, is not the only virtue 
 requisite for our conduct in life. Without prudence we shall 
 often run ourselves into straits, from which no fortitude 
 will be able to save or extricate us. Our blesaed Saviour 
 
324 HISTORY OF THE [age vi. 
 
 tells his followers to unite the prudence of the serpent with 
 the simplicity of the dove : this will teach us not to deceive ; 
 that will make us wary against the deceits of others. To de- 
 ceive, or to be deceived, says saint Jerom, is unworthy of a 
 Christian ; the one argues a want of discretion, the other a 
 want of fidelity to God and man. 
 
 A.M. 3861.] Simon High-Priest 1 Mac. 13. [A. C. 139. 
 
 Of the five gallant sons of Mathathias, Simon was the only 
 one left for the defence of Judea in her distress. Simon wait- 
 ed not for an invitation to serve his country : having shared 
 in all the labours and in all the dangers that his brothers had 
 undergone in the public service, he voluntarily stepped forward, 
 and offered himself to his fellow-citizens. You know, said 
 he to them, what great battles I, and my brethren, and my 
 father's house, have fought in defence of our holy laws and 
 sanctuary. You are witnesses of the distresses we have felt ; 
 my brethren have lost their lives in the service of Israel, and 
 I am left alone. Far be it from me to spare my life in these 
 times of public trouble, for I am not better than my brethren. 
 I will avenge my nation and the sanctuary, and our children 
 and wives ; for the heathens have collected their forces to- 
 gether, and, from mere malice, meditate our ruin. Simon's 
 words infused a generous ardour into the breasts of the peo- 
 ple ; they chose him for their leader, in the place of Judas 
 and Jonathan, bade him fight their battles, and promised 
 to do whatever he should order. Simon lost no time, drew 
 an army together, finished the fortifications of Jerusalem, and 
 took the field against Tryphon, who was advancing with a 
 numerous army towards the confines of Judea. Tryphon had 
 not expected to meet with such a force, or to find a general 
 so ready to oppose him. He therefore sent deputies to Si- 
 mon, pretending that he had only detained Jonathan on ac- 
 count of money, which was due from him to the king's 
 treasury, and promised to release him, upon condition that a 
 hundred talents of silver were paid for his ransom, and his 
 two sons sent as hostages for his good behaviour. Simon 
 knew the deceitful language, and suspected the traitor's de- 
 sign was to destroy both the father and his sons, after he had 
 received the money for his ransom ; but, being apprehensive 
 lest he might incur the displeasure of the Jews, if he should 
 not do his utmost to set Jonathan at liberty, punctually fulfil- 
 led the conditions that were required on his part. The event 
 
AGE vi.J HOLY BIBLE. 325 
 
 soon showed that his suspicions had not been ill-grounded : 
 for the perfidious Syrian was no sooner possessed of the sum 
 he wanted, than he slew Jonathan with both his sons, and 
 then marched away into his own country. 
 
 Simon's endeavours to save his brother's life having proved 
 ineffectual, he resolved to honour him after death. Having 
 recovered the dead body out of his enemy's hands, he carried 
 it to Modin, and there deposited it with the remains of his 
 renowned father and brethren : he erected over them a mag- 
 nificent monument, as an honorary tribute due to the memory 
 of those illustrious chiefs, who had eminently distinguished 
 themselves in the defence of God's people : his motive was 
 to honour the merit of the deceased, not to flatter the vanity 
 of the living. Simon governed the Jewish nation with great 
 wisdom and steadiness for eighty years, when one Ptolemy, 
 his son-in-law, being instigated with a wicked desire of 
 power, conspired against and deprived him of life. His 
 death was universally lamented by the people, and his re- 
 mains were, with due honour, interred at Modin, in the 
 monument which he himself had erected to his family pre- 
 decessors. 
 
 Such was the end of the illustrious Machabees, whom God, 
 in his singular providence, raised up to fight his battles ; and 
 with them ends the history of the Old Testament. Those 
 five glorious brothers, being all animated with the same spi- 
 rit, and inflamed with the same zeal in the midst of perils for 
 the service of God and his country, exhibit a bright exam- 
 ple to the champions of the new law, which succeeded soon 
 after. They teach their Christian successors with what in- 
 trepidity and zeal they are to stand forth in the cause of vir- 
 tue and religion, how unbiassed by private interest, how 
 united amongst themselves, how free from envy and ambition, 
 how indefatigable, how active in their undertaking, how de- 
 pendent upon God for success. Amidst the constant hurry 
 and alarms of war, they always found time for prayer, and, by 
 tlioir prayers, obtained the divine blessing upon their arms 
 and country. 
 
 Simon was succeeded, both in the sacerdotal and civil power, 
 by his son John, who, from a victory he gained over the Hyr- 
 canians, obtained the surname of Hyrcanus. Hy rcanus left 
 the sovereign power to his son, Aristobulus, who aasumed the 
 crown and title of king. Hence the regal sceptre was trans- 
 mitted from one to another of the Jewish nation, till Herod, 
 
326 HISTORY OF THE HOLY BIBLE. [age vi. 
 
 by the means of Mark Antony, obtained it of the Roman 
 people, and was acknowledged king in Jerusalem. Herod 
 being an Idumean by birth, and, consequently, of a foreign 
 race, in him the sceptre of Juda failed. A leader of Jacob's 
 line no longer presided over the Jewish people ; the term 
 foretold by the holy patriarch to his son Judas, for the com- 
 ing of the Messiah, the Expectation of nations, was then at 
 band. In the thirty-seventh year of king Herod's reign, 
 which was the four thousandth of the world, Jesus Christ, 
 the eternal Son of God, was for us men born in Bethlehem, 
 a town of Juda. 
 
 END OF THE SIXTH AGE, AND OF 
 THE OLD TESTAMENT. 
 
THE 
 
 HISTORY 
 
 NEW TESTAMENT, 
 
 INTERSPERSED WITH 
 
 MORAL AND INSTRUCTIVE REFLECTIONS, 
 
 CHIEFLY TAKEN 
 
 FROM THE HOLY FATHERS. 
 
 FROM THE FRENCH. 
 
 BY J. REEVE. 
 
 BALTIMORE: 
 
 PUULISIIKD 11 Y FIKLDINO LUC A 9, JR. 
 NO. 138 MABKBT tTBCBT. 
 
THE 
 
 HISTORY 
 
 OP THE 
 
 NEW TESTAMENT, 
 
 SEVENTH AGE OF THE WORLD. 
 
 FROM THE COMING OF JESUS CHRIST TO THE END OF TIME. 
 
 Saint Matthew the Evangelist, 
 
 Before we enter upon the historical narration of facts in 
 the New Testament, it may not be thought superfluous to 
 give some account of the four evangelists, who were inspired 
 to write them. The four Gospels, as they are called, from 
 the names of their sacred writers, are, in fact, four books of 
 the same and one individual Gospel of Jesus Christ, who 
 teaches us therein the truth, and the way to eternal life. Of 
 the four evangelists, saint Matthew is the first in order, who, 
 of a publican, became an apostle. He wrote his Gospel in 
 Jerusalem, at the icquest of those Jews, who had embraced 
 the Christian faith, according to saint Jerom, or, according to 
 saint Epiphanius, in consequence of an order from the apos- 
 tles themselves. He wrote it not in Greek, but in the He- 
 brew or Syrian language, as Eusebius in his history, and se- 
 veral holy fathers affirm. Saint Jerom moreover adds, with 
 Eusebius, that Panfinus, in his mission amongst the Indians, 
 found an original copy of saint Matthew's Gospel, written in 
 Hebrew, which he brought to Alexandria, and which, in his 
 time, was kept in the library of Cccsarca. This original is 
 since lost, but the Greek translation of it has been carefully 
 preserved. Who the author of this translation was, we can- 
 not precisely toll : some of the fathers attribute it to saint 
 John, otluMs to his brother, saint James. Saint Matthew, 
 according to the remarks of saint Austin, seems to have had 
 the humanity of Jesus Christ chiefly in his eye, and tlierefore 
 28 • T T 
 
330 HISTORY OF THE [age vii. 
 
 sets oflf with a genealogical account of his royal descent from 
 David, and, in the progress of his Gospel, exhibits to us the 
 chief transactions of his life upon earth; For this reason, he 
 is not so sublime, either in his style or sentiment, as saint 
 John, who frequently treats of the mystery of the blessed 
 Trinity, and discourses of the divinity of Jesus Christ. The 
 manner, therefore, of saint Matthew's writing seems more 
 adapted to the capacity of the faithful in general, because he 
 enters into a more particular detail of those actions and in- 
 structions, in which Jesus Christ was pleased to accommo- 
 date himself to our weakness, and to place the example of 
 his virtues within the reach of our imitation. '^Although it 
 belongs not to us to seek out reasons, and to form conjectures, 
 about the secret designs of God, in inspiring four different 
 men to write the same Gospel, yet this w^e may say, that the 
 will of Jesus Christ is to have his holy law written in the 
 hearts, and expressed in the interior life, of all Christians, 
 that their exterior actions may exhibit the visible characters 
 of that invisible charity, which he desires to see imprinted in 
 our souls. ^ The design of Jesus Christ was not simply to in- 
 struct us by his written word ; it was, moreover, to excite in 
 his followers a desire of copying his actions, when they should 
 read or hear the example he had given them ; so that the 
 lustre of his virtues, as well as the truth of his doctrine, might 
 be perpetuated from age to age, not in the dead letter, but in 
 the living actions of the faithful. However commendable it 
 may be to read the Gospel with respect and attention, yet 
 the knowledge^of it will avail us nothing wittjout the prac- 
 tice of what we read:, for the ♦most perfe^' knowledge of 
 every evangelical truth will never make us the true disci- 
 ples of a God-man, unless we comply with those sacred pre- 
 cepts, and, in our lives, trace out those rehgious virtues, which 
 he has taught us : then it is, and only then, that we become 
 the images of the life of Jesus Christ, as Jesus Christ both 
 is, and always was, the perfect image of his Father. It is not 
 certain in what year saint Matthew wrote his Gospel, but it 
 is generally thought to have been about the year forty-two, 
 that is, about eight years after our blessed Saviour's ascen- 
 sion into heaven. 
 
 Saint Mark the Evangelist, 
 
 Of Mark frequent mention is made in the Acts of the 
 Apostles, and in the Epistles of saint Paul. But it is not 
 
AGE VII.] NEW TESTAMENT. ■ 331 
 
 clear who that Mark was, whether the evangelist, as saiiit 
 Jerom seems to think, or another of the same name, whom 
 saint Peter mentions at the end of his First Epistle, and calls 
 his son. However that may have been, the constant tradi- 
 tion is, that the evangehst was the Mark, who preached the 
 Christian faith in Egypt, and founded the Church of Alexan- 
 dria, the second metropolitan in the world. Most of the holy 
 fathers seem to agree in opinion, that saint Mark wrote his 
 Gospel at Rome, conformable to that information which he 
 received from saint Peter, and at the request of the Chris- 
 tians^ there, as Eusebius informs us. For that celebrated his- 
 toElan, having related the wonderful success which accompa- 
 ilred saint Peter's preaching at Rome, adds, [L. 2. c. 15.) 
 that they who heard him were so charmed with the excel- 
 lency of his doctrine, that they desired to have it in writing : 
 the important truths that fell from the mouth of the holy 
 apostle excited their piety, and made them wish to refresh 
 their memory by reading at their leisure what they had 
 heard him speak.^. They, therefore, addressed themselves to 
 Mark, the disciple of saint Peter, and, by their entreaties, 
 prevailed upon him to pen down the evangelical history which 
 bears his name. It was written under the inspection, and 
 published by the approbation, of saint Peter, who, on that ac- 
 count, was thought by some, as Tertullian says, to have been 
 the author of the work. Saint Austin and saint Jerom, with 
 most of the holy fathers, are of opinion, that Mark wrote his 
 Gospel in Greek, though, by the style and frequent Hebraisms 
 that occur in his writings, he seems to have been a native of 
 Judea, and more familiar with the Hebrew than the Greek 
 idiom. He, for the most part, sticks close to saint Matthew 
 in his narration of facts, often makes use of the same words, 
 and in many places does but abridge the history. He alters, 
 indeed, the order of the narration at times, adds some new 
 circumstances, and relates several entire facts, of which saint 
 Matthew makes no mention. He says nothing of saint Pe- 
 ter's walking uj)on the sea, nor of the high commendations 
 he received from our blessed Saviour upon his confessing hini 
 to be the Son of God, but is very particular in the circum- 
 stances of his denying his divine Master, which saint Chry- 
 sostom attril)utes to tlie great humility of tliat ajwstle who 
 guided his disciple's pen. The same holy docti^r asks why 
 of the four that were appointed to write the history of Jesus 
 Christ, no more than two were chosen out of the sacred col- 
 lege of apostles .'^ For saint Mark, as well as saint Luke, 
 
332 HISTORY OF THE [age v... 
 
 were only disciples, the first of saint Peter, and the latter of 
 saint Paul. To which he answers, those holy men were not 
 moved by the desire of human praise in any of their under- 
 takings, but that the sole glory of God, and advantage of the 
 Church, directed them in their thoughts and actions, as the 
 Holy Ghost inspired. Saint Mark wrote his Gospel about the 
 third year of Claudius, as it is thought, that is, about the 
 forty-third year of our Lord. ^ His diction is concise and ex- 
 pressive, his periods are concluded with a pleasing and ele- 
 gant simplicity. 
 
 Saint Luke the Evangelist, 
 
 Saint Luke was a native of Antioch, the capital city of 
 Syria, the companion of saint Paul in his apostolical excur- 
 sions, and styled by him the beloved physicjan, and his fellow 
 labourer. When or how he became a proselyte to the Chris- 
 tian religion, is uncertain. What he has written in his Gos- 
 pel he learned from those, who, as he hitnself says, were, 
 from the beginning, ey^-witnesses and ministers of the word : 
 for he was not conversant with our blessed Saviour, as saint 
 Matthew and saint John were. ^By a special disposition of 
 the divine wisdom, it was ordained, says saint Austin, that 
 the evangelical history should be written by two men, who 
 had not seen the things they relate, to the end we might learn 
 to submit our understanding in obedience to divine faith, 
 whether it be communicated to us by an apostle, or only by 
 a disciple of an apostle. For the certitude of truth, which is 
 contained in the holy Gospel, rests not upon the grounds of 
 human evidence, which, at most, can afford us nothing more 
 than a moral certainty : it rests upon the special assistance 
 of the Holy Ghost, who could not inspire the sacred penman 
 to write any thing but what was true. God is truth itself: 
 he cannot be deceived in what he sees, nor can he deceive 
 us in what he reveals. In the Gospel, therefore, every fact 
 is equally certain, and the doctrine equally true, whether 
 written by an evangelist, or by others ; for the writers were 
 equally inspired, and what they say is undoubtedly the infal- 
 lible word of God. The esteem which saint Luke was in 
 spread from one church to another on account of his Gospel, 
 which saint Paul approved and recommended ; and great, 
 says saint Ambrose, must have been the merit of this evan- 
 gelist, who was so highly commended by the great apostle 
 of the Gentiles. What induced him to write his Gospel was, 
 
AGE vii.] NEW TESTAMENT. 333 
 
 the rash presumption of some other writers, who had ob 
 truded their own compositions upon the public, and had 
 gravely given out their own fabulous relations for the true 
 history of Jesus Christ. To prevent the mischief that might 
 arise from thence, he diligently informed himself of the real 
 truth from those enhghtened apostles, who had been acquaint- 
 ed with our blessed Saviour from the beginning : he collect- 
 ed a circumstantial account of the things which Jesus Christ 
 had said and done, and published it for the instruction of the 
 faithful. He has expressed himself with a greater purity of' 
 language than the other evangelists ; for he was well versed 
 in the Greek tongue, as saint Jerom remarks, and in that lan- 
 guage he wrote both his Gospel and his Acts of the Apostles. 
 There is great elegance and perspicuity in his style, an emi- 
 nent sublimity of thought, accompanied with that genuine 
 simplicity, which characterizes the work of an inspired writer. 
 He is thought to have written his Gospel about the year of 
 our Lord fifty-three ; his Acts were not finished before the 
 year sixty-three. He lived in a state of celibacy to the 
 eighty-fourth year of his age, and, as the Church says of him, 
 always carried about in his body the mortification of the cross, 
 for the honour of the divine name : so that, if his death was 
 not signalized by the actual effusions of his blood in testimo- 
 ny of the true faith, as the holy fathers seem to doubt, we 
 may at least say of him, in the words of saint Jerom, that his 
 life was a long and continual martyrdom. 
 
 Saint John the Evangelist. 
 
 Saint John was a native of the town of Bethsaida, the 
 son of Zebedee, and brother of saint James, surnamed the 
 Greater. Being unmarried, and in the flower of his youth, 
 he was called to the apostlcship, in which state he remained 
 a virgin to his death, as saint Jerom relates. The virginal 
 purity of his body and mind made him the beloved disciple 
 of his divine Master, says the same father: that it was which 
 rendered him more worthy of Jesus's love : this entitled him 
 to the privilege of resting his head in the bosom of our Lord 
 at his last supper:, in consideration of this, Jesus Christ, in 
 his agony upon the cross, recommended his virgin mother to 
 him, in whom there was a resemblance of chastity and holy 
 love. After the descent of the Holy Gliost, he preached the 
 fiiith in Asia Minor, where he founded the dilTcrent Churches, 
 which he continued to direct by liis a|)08tolic authority as 
 
334 HISTORY OF THE [age vii. 
 
 long as he lived, having fixed his metropoHtan seat at Ephe- 
 sus. Being called to Rome, he was condemned by the em- 
 peror Domitian to be cast into a caldron of boiling oil : but, 
 being miraculously preserved, and coming out more fresh 
 and vigorous than he entered in, says Tertullian, he was 
 banished into the island of Patmos. Here he was favoured 
 with those heavenly and mysterious visions, which he has so 
 wonderfully described in his book of Revelations. After the 
 death of Domitian, he returned to Ephesus, where he was 
 engaged to write his Gospel about the year ninety-eight. 
 Cerinthus and Ebion having impiously asserted with great 
 scandal to the new Christians, that Jesus Christ had no ex- 
 istence before that which he received from Mary, and was 
 consequently no more than a pure man, all the bishops of 
 Asia Minor, as well as the deputies from several other Church- 
 es, addressed themselves to saint John, as the most able and 
 best qualified to refute so blasphemous an heresy. Saint 
 John's zeal for the honour of his divine Master, made him 
 readily consent to undertake the task. It was a task of the 
 utmost importance to the Church, a task superior to the ta- 
 lents even of an apostle, without the special direction of 
 God's Holy Spirit ; and, therefore, to draw down the divine 
 blessing upon his undertaking, he desired them to join with 
 him in prayer and public fasting. Almighty God seems to 
 have rewarded their piety with ample effusion of light upon 
 the humble evangelist. Full of the Holy Spirit, and animat- 
 ed by the dignity of his subject, saint John pointed his style 
 much higher than any one of the other three evangelists, and, 
 in a strain the most sublime, began by establishing the divi- 
 nity of God's eternal Word. Saint John, says the learned 
 saint Austin, in his comments upon the Gospel, was in a spe- 
 cial manner made choice of to unfold the divinity of Jesus 
 Christ. The other three evangelists seem to walk with Je- 
 sus Christ upon the surface of the earth, and, in their pro- 
 gress, relate the actions of his mortal life ; while saint John, 
 like an eagle, soars aloft above the clouds of human under- 
 standing, and, penetrating into the bosom of the Father, fixes 
 his eye upon the divine Word, the co-eternal Son of God, with- 
 out being dazzled by the rays, or overpowered by the glory, 
 of infinite majesty. To record the sentences, and to pen 
 down the sublime instructions of his divine Master, seems to 
 have been the application of this evangelist more than of any 
 other. For, whilst the others dwell chiefly upon those ac- 
 tions of our Saviour, which serve to regulate the manners, 
 
AGE vii.] NEW TESTAMENT. 335 
 
 and direct the conduct of our lives, saint John is eager to 
 supply their omissions of those more exalted truths, which 
 contain the mystery of the blessed Trinity, the equality of 
 the three divine persons, and the glory of a life to come. 
 And we cannot but observe, adds the same holy doctor, that, 
 though the desire of establishing the most elevated points of 
 doctrine made him first take up his pen, yet the love we owe 
 our brethren, after the example of Jesus Christ, is w hat seems 
 to animate him through all his writings : and, though the ob- 
 ject he had in view was to prove the divinity of Jesus Christ, 
 yet, of all the sacred writers, he is the only one who has re- 
 presented to us his humility in washing the disciples' feet ; 
 by which he undoubtedly insinuates to us, that the most sub- 
 lime knowledge of religion ought ever to be accompanied with 
 the virtues of charity and humility. 
 
 A. M. 4000.] Annunciation of the Blessed Virgiii, Luke 1. 
 
 When the plenitude of time was come, that God had 
 fixed, from eternity, to shower down his blessings upon 
 mankind by giving them a Redeemer, the angel Gabriel 
 was first deputed to Zachary, a holy priest, whose wife was 
 Elizabeth, one of the daughters of Aaron. The heavenly 
 messenger came to tell him that he should have a son whose 
 name should be John, and whose birth should be a subject of 
 ioy to many in Israel. Six months after, almighty God de- 
 ^^Juted the same angel to a virgin, whose name was Mary, 
 residing in Nazareth, a city of Galilee. Mary had been es- 
 poused to a holy man called Joseph, a descendant of the house 
 of David. The divine Providence had, in a special manner, 
 presided over those nuptials, which provided the virgin with 
 a guardian and protector of her purity. For, with the same 
 sentiments of virtue, and in the same dispositions of mind, 
 says saint Austin, both Mary and Joseph entered into a mu- 
 tual engagement of joining the marriage state with a state of 
 virginity of which the world had not seen an example. Al- 
 mighty God honoured this alliance with an issue, that was to 
 set open the gates of heaven, which for ages had been shut 
 against us by the crime of our first parents. Mary was the 
 woman destined by almighty God to crush the serpent's head, 
 as it is written in th(^ book of (»cnesis, c. 8. and it was to 
 obtain her consent, that God then sent his angel to Nazareth. 
 The angel found her alone, as saint Ambrose observes, and 
 respecUuUy said unto licr, Hail ! /till of grace ; the Lord is 
 
336 HISTORY OF THE [age vii. 
 
 with thee ; blessed art thou amongst women ! The humble 
 virgin was disturbed at the angel's salutation, and trembled 
 with fear, lest, as Eve had been deceived by the serpent, she 
 also might be misled by a similar delusion. She considered 
 the sense and import of his words, and thereby gives us an 
 admirable example of discretion, which teaches us not to be 
 too hasty in consenting to a proposal before we understand 
 the nature of its obligation. The angel saw the trouble of 
 her mind, and, to appease it, said. Fear not, Mary ; for you 
 have found favour with the Lord. He then opened the sub- 
 ject of his commission, and told her that she should con- 
 ceive and bring forth a son, and call his name Jesus ; that he 
 should be great, even the Son of the Most High ; that he 
 should sit upon the throne of David ; that he should reign in 
 the house of Jacob ; and that of his kingdom there should be 
 no end. The virgin listened to the angel with great atten- 
 tion ; she heard the wonderful things he promised, but de- 
 sired to know how it could possibly be done, because she 
 was a virgm. It was not an idle curiosity, but a mark of her 
 submission to the divine will; nor was it a want of faith, but 
 an intimation of the chaste purpose of her mind, which in- 
 duced her to ask the angel that question. The angel, in re- 
 ply, assured her, that no concurrence of man was requisite 
 for what the sole power of the Most High, with her consent, 
 would operate within her ; that, by the ineffable virtue of the 
 Holy Ghost, she should conceive, bear a son, and still remain 
 a pure virgin. It is what the prophet Isaiah, c. vii. had ex- 
 pressly foretold. But, to convince the virgin that nothing 
 was impossible to God, the angel moreover told her what had 
 happened to her cousin Elizabeth in an advanced age, who, 
 notwithstanding the many years she had been reputed bar- 
 ren, had miraculously conceived, and was six months gone 
 with child. The virgin having thus received the information 
 she desired, and being told the manner in which the mystery 
 was to be wrought within her, gave her consent. In terms 
 the most humble and submissive, terms that expressed the 
 holy disposition of her heart, she said. Behold the handmaid 
 of the Lord : let it be done to me according to thy word. 
 
 The angel, having thus happily completed his commission, 
 returned to heaven, and the wonderful mystery of the Incar- 
 nation took place that instant. For Mary had no sooner given 
 her consent, than the Son of God, the second person of the 
 most adorable Trinity, by an invisible and inexplicable ope- 
 ration of the Holy Ghost, took flesh, and became man in her 
 
AGE VII.] NEW TESTAMENT. 337 
 
 womb, without the least detriment to her virginal integrity. 
 That was the happy moment, in which the work of man's 
 redemption was begun ; that was tlie moment, when an in- 
 carnate God unlocked the source of those plentiful graces 
 which were to flow for the salvation of mankind, to wash our 
 souls from sin, and to sanctify them for eternal life. 
 
 A. M. 4000.] Visitation of the Blessed Virgin, Luke 1. 
 
 Mary was no sooner become the mother of a God incar- 
 nate, than she hastened to pay a visit to her cousin Elizabeth. 
 With a cheerful alacrity, which should always accompany the 
 performance of a good action, she set out upon a long and 
 toilsome journey into the mountainous part of Judea, to con- 
 gratulate her cousin on the happy event of her being six 
 months gone with child. When she came to Zachary's house, 
 she entered in, and, without mentioning the pre-eminence of 
 her own maternity, humbly saluted Elizabeth. Elizabeth 
 no sooner heard the virgin's voice saluting her with the 
 sweet tidings of peace, than she felt her infant exulting for 
 joy within her womb. Thus John the Baptist, before he 
 could see to point him out, became the first adorer of Jesus 
 Christ upon earth, and, by the impression he then made upon 
 his mother, entered upon the office of precursor to our Lord, 
 even before he was born. Elizabeth seemed at a loss how 
 to express what she felt upon this extraordinary interview: 
 mspired by the Holy Ghost, she cried out. Blessed art thou 
 among women, and blessed is the fruit of thy womb ! and 
 whence is it, that the mother of my Lord should come in 
 this manner to me ? Mary, who was not to be outdone either 
 in the sentiments or in the expressions of humility, attributed 
 nothing of her unparalleled greatness to herself, but gave the 
 whole glory to God her Saviour. Unable, as it were, to 
 contain the flowing tide of gratitude, that filled her soul at 
 the thought of God's goodness towards her, she burst out 
 into that excellent canticle, the magnificat, which may be 
 justly styled the eulogy of the humble, and confusion of the 
 proud. Mary remained with Elizabeth about three months, 
 till the Baptist was born and circumcised, as seems most pro- 
 babl(», and then returned to her own house at Nazareth. 
 
 Mary teaches us by her conduct on this occasion not to 
 
 seek the applause of men by the services we do them, nor to 
 
 make a boast of the good we have done, or of the gifts we 
 
 have received. If almighty God, in his goodness, imparts to 
 
 29 Uu 
 
338 HISTORY OF THE | age vii. 
 
 us the power or the talents to assist our brethren, to him only 
 we are to give the glory ; to ourselves nothing is due, but 
 the confusion for having either neglected our talents, or not 
 employed them to the best advantage. 
 
 A. M. 4000.] Birth of Jesus Christ, Luke 2. [A. D. 1 , 
 
 The favours of almighty God to his saints are oftentimes 
 accompanied with trials of affliction : and this the blessed 
 Virgin experienced upon her return to Nazareth. For, her 
 pregnancy beginning to appear, saint Joseph, her husband, 
 was disturbed at the mystery, which he knew not how to 
 account for. He had observed nothing in his spouse, which 
 was not conformable to the strictest rules of the most imma- 
 culate virtue ; he had a high opinion of her sanctity, and, being 
 a just man, and unwilling publicly to expose her, thought of 
 putting her away privately. Under this perplexity of mind, 
 and undetermined what to do, he fell asleep ; when, behold, 
 during the silence of the night, God sent an angel to comfort 
 and free him from his doubts. Joseph, son of David, said 
 the angel to him, be under no apprehensions concerning 
 Mary, thy spouse ; for that, which is conceived in her, is of 
 the Holy Ghost ; she shall bring forth a son, and thou shalt 
 call his name Jesus ; for he shall save his people from their 
 sins. By this heavenly message, Joseph was more convinc- 
 ed than ever of the unparalleled perfections of his spouse ; 
 and he teaches us, by his conduct, how cautious we ought to 
 be in the steps we take, and in the judgments we form with 
 respect to our neighbour, and how great our obligation is to 
 judge favourably of the good and virtuous, notwithstanding 
 the unfavourable circumstances that may appear against them. 
 Joseph gave implicit credit to the angel : in the eyes of men 
 he became the reputed father of Jesus Christ, of whom his 
 virgin spouse was really the mother. 
 
 Mary, having almost gone h^r full time, seemed to wait the 
 day of her being brought to bed at Nazareth, and yet the 
 prophet Micheas, c. 3. had expressly said, that from Bethle- 
 hem should come forth the Leader to rule the people of Israel 
 The hand as well as the eye of almighty God reaches from 
 end to end through th^ whole extent of times and places : in 
 his wisdom he so disposes all things, that he most powerfully, 
 but sweetly, makes his creatures subservient to his designs, 
 even while they seem to take their ordinary course. 
 
 After many long and violent struggles for superiority among 
 
AGE VII.] NEW TESTAMENT. 339 
 
 the Roman chiefs, the whole world was then in peace under 
 the command of Augustus Caesar, the Roman emperor. 
 That mighty prince, being ambitious to know the precise 
 number of his subjects, published an edict, by which all in 
 their respective provinces were commanded to repair to the 
 town of their ancestors, that their names might be there en- 
 rolled by the proper officer. In obedience to that edict, Jo- 
 seph, with his spouse, was obliged to go to Bethlehem, his 
 paternal town of residence ; for he was of the house and fami- 
 ly of David. A long journey in December, when short days 
 and the wintry season incommoded the most sturdy traveller, 
 was necessarily attended with great inconveniences to a deli- 
 cate woman in Mary's condition. But Mary in the empe- 
 ror's edict adored the hand of God, and respectfully submitted 
 to his divine pleasure, being persuaded, that, whenever he 
 makes his will known, whether by an angel or by man, his 
 substitute, he is with equal cheerfulness to be obeyed. Be- 
 ing come to Bethlehem, they found the inns and public places 
 of reception already full, for great was the concourse ol 
 strangers at that time. In vain did Joseph seek through the 
 town for a night's lodging : no one would admit, no one 
 shelter him under his roof. They were forced to be content 
 with a stable, where they screened themselves as well as 
 they could against the inclemency of a winter's night. This 
 was the place, and these were the circumstances, in which 
 our divine Redeemer chose to appear. When the night had 
 finished half its course, and the whole creation lay hushed in 
 silence, when the hour was come for the eternal Word to be 
 born in time, the undefiled and ever immaculate Virgin 
 brought forth her first-born son, wrapped him up in swaddling 
 clothes, and laid him in the manger. There, unknown to the 
 world, and rejected by his own chosen people, shivering with 
 cohl, and destitute of the common solaces of life, Jesus lay in 
 an open stable, the outcast, as it were, of men, though he liad 
 the whole universe at his disposal. By choice he began to 
 dwell amongst us in a state of humility, of poverty, and suf- 
 ferings, and by that has shown us, what judgment we are to 
 form of the pride, of the magnificence, and pleasures of a 
 sinful world. Nothing, say the holy fathers, can give us an 
 instruction ecpial to this wonderful humiliation of the Son of 
 God : by the profound humiliation of Jesus (^hrist in the 
 stable of Bethlehem, we are more powerfully moved to adore 
 his infinite power, than by all the shining beauties we ad- 
 mire ill \}w uTiivorse. The state of helpless infancy, to which 
 
340 HISTORY OF THE [age vii. 
 
 an omnipotent God has pleased to stoop, ought daily to re- 
 mind us, that we always stand more in need of the divine 
 help, than a new-born child does of the help of men. 
 
 Shepherds at the Crib in Bethlehem. Luke 2. 
 
 Jesus Christ was no sooner born, than he began to make 
 himself known, not to the learned doctors, or mighty princes 
 of the people, — who were little qualified to learn the humility 
 of an incarnate God, — but to a few holy and illiterate shep- 
 herds, whose simplicity made them little in their own eyes, 
 and disposed them to know the hidden mysteries of the Di- 
 vinity. For in the neighbourhood of Bethlehem there were 
 shepherds standing upon the watch to guard their flocks from 
 the dangers of the night, and their watchfulness points out a 
 duty incumbent upon those, who wish to know and follow 
 Jesus Christ. As a token of the great Light, which was now 
 risen to dispel the shade of death, a beamy brightness shone 
 from the heavens, and, behold, an angel of the Lord ap- 
 proached. Struck at the awful appearance, the shepherds 
 trembled with exceeding fear. Fear not, said the angel ; I 
 am come to bring you tidings of great joy, which shall like- 
 wise extend to all the people : for this day is born to you a 
 Saviour, who is Christ the Lord, in Bethlehem, the city of 
 David. You will know him by the sign I give you: you will 
 find the infant wrapped round with swaddling clothes and laid 
 in a manger. The heavenly messenger was not ashamed of 
 the infant state, to which an omnipotent God had now humbled 
 himself for the love of man, and therefore confidently described 
 the marks, by which the great and wonderful Messiah was to 
 be discovered. As soon as he had delivered his message to 
 the shepherds, he was joined by an innumerable troop of 
 other celestial spirits, praising God, and saying. Glory be to 
 God on high, and on earth peace to men of good will. The 
 shepherds had now forgot their fears ; they spoke with confi- 
 dence, and invited one another to go as far as Bethlehem, that 
 they might see the wonder which God had wrought. The 
 evangelist observes, that they went with speed : for Jesus 
 Christ is not to be sought with indijfference, nor is he usually 
 found by the slothful. When they came to the place, they 
 found Mary and Joseph, and the divine infant lying in a man- 
 ger, as the angel had described him. Far from being scan- 
 dalized at the meanness of his appearance, they were filled 
 with admiration ; they saw and believed ; they spoke with 
 
AGE vH.] NEW TESTAMENT. 341 
 
 raptures of the mystery to others, who were equally asto- 
 nished at the things they heard. 
 
 Mary in the mean while was fixed in silent thought upon 
 her son : she caught attentively the words that were spoken 
 of him, and laid them up carefully in her heart. Though 
 mother of the Word eternal, she disdained not to listen to 
 the words of illiterate shepherds, and gives thereby an un- 
 exceptionable reproof to those self-vSufiicient Christians, who, 
 being proud of their worldly wisdom, disdain to consult or 
 hear those spiritual pastors, whom God has appointed to teach 
 them the ways of truth. The word of God, whether it be 
 heard or read by us, is the ordinary channel through which 
 almighty God conveys the knowledge of salvation to us ; we 
 cannot receive it with too great respect, nor be too careful in 
 laying it up within our hearts. Faith comes by hearing ; and 
 it is by frequently receiving and attentively considering the 
 instructive lessons of salvation, that faith is kept alive and 
 nourished in our souls. 
 
 Circumcision of Jesus Christ. Luke 2. [A.D.I. 
 
 On the eighth day after the divine infant was born, the 
 blessed Virgin and saint Joseph circumpised him, as a descend- 
 ant of Abraham, and in this exhibit a bright example of that 
 holy simplicity, which teaches us not to dispute about the 
 law of God, but to fulfil, punctually, what it ordains. A law^ 
 that had been given to Abraham, as a sign of his faith in Ilim, 
 who was to come, they knew, could not oblige the Messias 
 himself; a law, by which the stain of original sin was washed 
 out in the blood of him, who received it through the future 
 merits of a God-man, they knew, could not be for Him, who 
 had no sin, and by whom all sins were remitted : yet they 
 waited not for any new order to enforce their obedience ; 
 they submitted to the law, as they found it : they were too 
 docile to ])retend an exception, where God had made none, 
 ami too Immble not to conform to the common practice. But, 
 if the blessed Virgin and saint Jose|)h appear so worthy of our 
 aihniration for their religious submission to the law, how far 
 more admirable is the example of Jesus Christ himself! For, 
 besides the pain which attended the operation, he would also 
 take upon him the disgrace, and bear in his flesh the mark of 
 a reputed sinner. Heing by nature incapable of the least 
 blemish, he would, notwithstanding, sutTer the punishment of 
 sin, to n)ake us sensible of its- fMiorinitv. When we considei 
 
342 HISTORY OF THE [age vii. 
 
 how the innocent Jesus, at that tender age, began to bleed, 
 and to bleed on our account, we ought to blush at our guilty 
 delicacy, which persuades us either to explain away the 
 force of our Christian obligations, or shun the trouble of com- 
 plying with them. The humility of a God stooping to the 
 low condition of a sinner, ought to shame us of our pride, and 
 make us eager to expiate, by sufferings and humiliations, the 
 guilty cause for which the divine Jesus suffered. Sufferings 
 and humiliations pave the way to real glory. It is what hap- 
 pened to Jesus Christ, it is what will happen to the zealous 
 imitators of his virtues. In submitting to the painful and hu- 
 miliating ceremony of circumcision, the blessed infant merited 
 the adorable name of Jesus ; a name the most glorious and 
 expressive of his saving power. He abased himself by an 
 act of humility the most profound ; for which reason, as saint 
 Paul says, God hath exalted him, and hath given him a name 
 above all other names, that in the name of JESUS every 
 knee shall bow, in heaven, on earth, in hell, and every tongue 
 confess that JESUS is the Lord. 
 
 A devotion towards this sacred name began with the 
 Church itself; it ought never to be pronounced but with re- 
 spect. From generation to generation, parents have taught 
 their children to confide in this holy name, and to repeat it 
 with a lively faith, mixed with love, that they may obtain the 
 blessing of salvation, promised by saint Paul to those who shall 
 duly call upon it. For, in calling upon Jesus, our Saviour 
 God, we publicly declare, that, through him alone, and not 
 from ourselves, the grace of salvation comes. The name was 
 brought from heaven by an angel ; the Father himself gave it to 
 the divine infant, even before he was conceived in the Virgin's 
 womb. It therefore is our duty not to rob him of the glory 
 which he has thus received : we should be careful not to hin- 
 der him from being a SAVIOUR to us : with profound humility 
 let us lay open the wounds of our souls before him, that the 
 merits of his life and death may heal and save us. 
 
 Adoration of the Kings. Mat. 2. 
 
 Scarce had the birth of Jesus Christ been announced to the 
 Jews by an angel, v/hen the unusual apparition of a star mani- 
 fested it also to the Gentiles. The nations, that had sat for 
 ages in the darkness of infidelity, were admonished, by a mi- 
 raculous light, that a king was born for the salvation both of 
 Jews and Gentiles. This new star appeared in the east, but 
 
AGE VII.] NEW TESTAMENT. 343 
 
 of the many to whom it appeared, we know of none who 
 profited by it, except the sages, as they are called in holy 
 Scripture. They were kings, as we learn by tradition, and 
 three in number. Being eager to find the King, who was so 
 manifestly indicated to them, they lost no time in forming 
 doubts and difficulties, prepared their presents, the tokens of 
 their faith and piety, and began their journey towards Jeru- 
 salem, as the star directed them. They entered the royal 
 city without disguise ; they made no secret of their intention ; 
 within the hearing of a jealous prince, they declared they 
 were come to pay their adorations to a new-born King of the 
 Jews, and desired to know where he might be found. He- 
 rod, who knew he had no other title to the crown of Judea 
 than what the Romans gave him, was much alarmed at this 
 inquiry, which was made after another king. The Jews, 
 who, according to their carnal notion of things, imagined that 
 the long-expected Messiah was to restore their earthly king- 
 dom to its ancient splendour, were in commotion at the news, 
 and the whole city of Jerusalem seemed in an uproar. He- 
 rod called together the priests and doctors of the law, to in- 
 form him of the place where Christ was to be born. The 
 conduct of those Jewish doctors, on that important occasion, 
 was most unaccountable, and will, to endless ages, show how- 
 undeserving they were of a mercy, which then olVered itself 
 to them. They told the king that Bethlehem was the place 
 where he might find the infant ; they cited him the very pas- 
 sage out of the prophet, but maliciously suppressed the latter 
 part of the prophecy, which would have informed him, that 
 no temporal crown could be the pursuit of Him, who was 
 from the beginning, and whose coming forth was from the 
 days of eternity. Herod, having thus received from the 
 doctors the information he wanted, sent for the sages: he 
 told them to come privately to him, and, having diligently 
 learned from them the precise time of the star's appearance, 
 he civilly dismissed them towards Bethlehem, with a slriel 
 charge to bring liim back an account of the child, wlicn they 
 had found him, that lie also might go, as he pretended, to 
 adore hiui. > llie sages, upon leaving the city, saw the star 
 again, wliich they joyfully followed, till tliey came to Bethle- 
 hem. It there stopped its course, and rested over the house 
 where the object of their adoration lay. They entered the 
 house, and there found the child, with Mary his mother. 
 Full of faith, and wholly bent upon the adorable object of 
 their hope, they fell upon their knees, opened their trca- 
 
344 HISTORY OF THE [agevii. 
 
 sures, and, with the same humble homage of their hearts, 
 that was expressed in the bending posture of their bodies, 
 presented him their mysterious offerings of gold, frankincense, 
 and myrrh. When they had finished their acts of adoration, 
 they thought of returning back to Herod, having no suspicion 
 of his murderous designs. But God admonished them in 
 their sleep not to go near the tyrant, and they went ano- 
 ther way into their own country. 
 
 Thus it was, says saint Austin, that Jesus Christ made him- 
 self known to some, whilst he concealed himself from others : 
 being ardently sought after and adored by strangers, he was 
 sinfully neglected by his own people. The faith of the en- 
 lightened Gentiles discovers to us the strange infidelity of 
 the Jews. The knowledge, which the Jews drew from the 
 holy Scriptures, only served to render them the more crimi- 
 nal ; they made no use of the extraordinary lights they had 
 received from God ; they thereby forfeited those precious 
 graces, which were taken from them and given to the Gen- 
 tiles. Christians, who are careless of the divine gifts, have 
 the same fatal judgment to apprehend ; a similar neglect draws 
 after it a similar chastisement ; darkness succeeds to light, 
 and an obduracy of heart ensues. The miraculous star, says 
 the same father, has disappeared long ago ; having once point- 
 ed out the Messiah, it has not since that time been seen ; the 
 light of the Gospel shines in its stead. Whoever are as dili- 
 gent as the sages were, in following this unerring light, will 
 as surely find their Saviour, and reap with them the fruit of 
 their past labours. W^hatever marks of infidelity they may 
 observe in others, if they are sensible of God's great good- 
 ness, in having called them into the admirable light of the 
 true faith, gratitude will make them faithful to the grace of 
 their vocation, a pious zeal will make them ready to perform 
 the duties of it, and a desire of being happy will teach them 
 to adore their Saviour in spirit and in truth. 
 
 Purification of the Blessed Virgin. Luke 2. [A. D. 1. 
 
 At the end of forty days, Mary repaired to Jerusalem, that 
 she might there satisfy the two-fold precepts of her own pu- 
 rification, and of the child's presentation in the temple, ac- 
 cording to the law of Moyses. She knew, indeed, that her 
 virginal purity had been rendered more bright by the divine 
 virtue of her son ; she knew, from the words of the law, that 
 the obligation did not concern her ; but she also knew, that 
 
AGE VII.] NEW TESTAMENT. 345 
 
 the public was not then acquainted with her singular privi- 
 leges ; she had seen her son submit to the law of circumci- 
 sion, and therefore would admit of no exemption, that should 
 publicly distinguish her from the rest of her sex. In memory 
 of what happened to the first-born of Egypt, when the Israel- 
 ites were delivered from thence, the Levitical law ordained, 
 that every first-born son of the children of Israel should be 
 consecrated to the Lord, and then redeemed by the offering 
 of some living creature, which for the rich was a lamb, and a 
 pair of pigeons, or two turtle doves, for the poorer class. 
 Mary, though descended from the kings of Juda, stood as an 
 humble handmaid of the Lord, with a pair of doves, and Jesus 
 in her arms. There lived at that time in Jerusalem a good 
 old man, called Simeon, who, being adorned with every reli- 
 gious virtue, was waiting for the Consolation of Israel. By a 
 secret inspiration of the Holy Ghost, he came to the temple 
 at the very hour that Jesus was brought thither by his pa- 
 rents ; for he had received a promise from the Holy Spirit, 
 that he should not depart out of life before he had seen the 
 Anointed of the Lord. Being illuminated by the interior 
 light of faith, that filled his soul, he took the divine infant 
 into his arms, and burst out into a transport of praise and 
 holy joy. Now, my God, said he, now thou mayest dismiss 
 thy servant in peace, since, according to thy word, mine eyes 
 have seen the Saviour of the world ; since thou hast reveal- 
 ed the Light, which shall shine not only on the Jews, but upon 
 every nation of the universe. The blessed Virgin and saint 
 Joseph listened with admiration to the venerable old man, 
 who blessed them, and continued to prophesy what should 
 happen to the Son, and what a sword of grief should pierce 
 through the mother's soul. A pious widow, whose name 
 was Ann, came up at the very moment, and added to the 
 prophecies that Simeon had begun. Ann was a perfect mo- 
 del of virtue to all in her situation of life ; after having lived 
 seven years with her husband, she became a widow, and con- 
 scerat(d the remainder of her days to prayer and fasting, 
 being then eighty-four years old. The example of her vir- 
 tues was the more admirable in an age, which was as corrupt 
 and as licentious, to the full, as ever disgraced the Jewish na- 
 tion. It teaches us, that, in the midst of a corrupt world, 
 (christians should be never off their guard ; that they cannot 
 be too diligent in the duties of a well-ordored piety, lest they 
 forget their character, and become reprobates by the force 
 of bad example. 
 
 Xx 
 
346 HISTORY OF THE [age vii. 
 
 The presentation of the child Jesus, by his mother, in the 
 temple, is an instruction to Christian parents the most impor- 
 tant and essential : for, as there can be nothing in life more 
 dear to parents than their children, so nothing in reason ought 
 to engage their attention more than to procure them real 
 happiness. For this, it is their duty to recommend them 
 frequently to God, to pray devoutly for them, and to put them 
 in the way of obtaining the divine blessing. Their innocence, 
 and their timely instruction in Christian piety, is a precious 
 treasure committed to their care, of which God will one day 
 demand an exact account. It is a charge of the utmost con- 
 sequence both to themselves and children ; a charge which 
 cannot duly be fulfilled without steady application. A cer- 
 tain tenderness of feeling, which unfortunately leads some 
 parents to indulge their children's humours, and to flatter 
 their pettish inchnations, is a mistaken fondness ; it is but a 
 seltish love, and a real cruelty to those whom they think they 
 love. 
 
 Flight into Egypt, Mat. 2. [A. D. 1. 
 
 Herod was impatient for the sages' return from Bethle- 
 hem, till, finding they had slighted the charge he gave them, 
 and were gone home another way, he was hurried into a 
 transport of anger, which deluged the country with innocent 
 blood. By an act the most inhuman that ever was done by 
 the worst of tyrants, he has shown the world what his inten- 
 tion was, when he so diligently interrogated the sages, and 
 so strictly ordered them to bring him back an account of the 
 child they were in quest of. But God, who laughs at man's 
 presumptuous folly, silently defeated the tyrant's malice, and 
 made his bloody cruelty instrumental to the glory of the in- 
 nocent. An angel in the night informed Joseph of the mur- 
 derous design that Herod had upon the child's life, and ad- 
 monished him to save both him and the mother by a speedy 
 flight into Egypt. Joseph, in this instance, is a perfect model 
 of that prompt obedience, which every Christian owes to the 
 commands of God. He was commanded to rise that moment, 
 to leave his native country, and fly off with the child and his 
 mother, not towards the sages, or to any friendly nation, but 
 into Egypt, amidst the idolatrous and natural enemies of the 
 Jewish people. The tender age of the infant, the delicate 
 complexion of the virgin mother, seemed to require ewery 
 comfoit that his own private dwelling could have aflbrJod. 
 
AGE vii.J NEW TESTAMENT. 347 
 
 But that slender comfort was to be given up ; it was dark 
 night, and no time to be lost in making provision for a long 
 and laborious journey. The faithful guardian of the Word 
 incarnate rose upon the first notice that was given him, 
 punctually fulfilled every tittle of the order, took the child 
 and his mother, and set off for Egypt, uncertain when or 
 whether he should ever return or not. The love he bore to 
 Jesus, the desire he had of serving him to the extent of his 
 power, softened every hardship, and made him forget the la- 
 bours of an unexpected banishment. 
 
 The divine Jesus might have rendered himself invisible, or, 
 by a visible exertion of his power, might have disarmed He- 
 rod, as he did Pharaoh in ancient times : but he chose to fly, 
 for the encouragement of those, who were afterwards to suf- 
 fer banishment for his sake : by his own example, he would 
 instruct his followers, that, in the heat of persecution, they 
 may laudably fly to save their lives, in hopes of some future 
 good. Herod began to rage with all the violence that jea- 
 lousy, heightened by disappointment, could inspire. With a 
 cruelty that would have shocked the most savage barbarian, 
 he gave orders for every male child, that had been born with- 
 in the two last years in and about Bethlehem, to be killed. 
 To such barbarous shifts was that ambitious monarch driven 
 by his politics ! An innocent babe, he knew not who, made 
 him tremble upon his throne ; he tried his utmost skill to find 
 him out ; he drenched the country with harmless blood, to 
 make sure of his destruction ; he filled the air with the 
 shrieks and lamentations of disconsolate mothers, that he 
 might draw out the enjoyment of a crown to a somewhat 
 greater length. But no honours, purchased by such crimes, 
 could give any real enjoyment. His cruelty heaped confu- 
 sion upon himself, wliilst it opened the gate of happiness to 
 those who felt its stroke : nor could it rage beyond the 
 bounds that God had set it : amidst the thousand of slaughter- 
 ed innocents. He alone escaped, who alone was aimed at. 
 
 No malicious eflbrts of the wicked can ever frustrate the 
 decrees of God : their hatred or their love become, as he 
 pleases to direct, the instruments of his holy designs : the 
 whole world, combined with all the power of darkness, can 
 never stop the execution of what an omnipotent Providence 
 has once decreed. If once assured of the divine will, we 
 Jiave but to follow it without fear: if, in the station of our 
 duty, we have any thing to sufler, we sutler for justice sake. 
 Herod's cruelty became the glory of the innocents : his sword 
 
348 HISTORY OF THE [agevii, 
 
 could hurt their bodies only ; their souls were sanctified by 
 the effusion of their blood ; their memory through every age is 
 celebrated on earth ; they reign eternally with God in heaven. 
 
 Jesus amidst the Doctors, Luke 2. [A. D. 12. 
 
 Jesus Christ remained no longer in Egypt, than was ne- 
 cessary to decline the sword of his persecutors. Upon the 
 death of Herod, an angel of the Lord appeared again to Jo- 
 ' seph, as the head of the family, and bade him return into the 
 land of Israel. With the same ready deference to this se- 
 cond order, as he had paid to the first, saint Joseph began 
 his journey back into his native country. Being informed 
 that Archilaus had succeeded his father in the kingdom of 
 Judea, and fearing for the safety of the divine treasure, which 
 he carried with him, he avoided the territory of Judea, and 
 went by divine admonition to Nazareth, which was situated 
 in the province of Gahlee, from whence our blessed Saviour 
 was called a Nazarean, as the prophets had foretold. The 
 evangelists make no mention of what Jesus did from the time 
 of his infancy to that of his baptism, except one thing, which 
 happened when he was twelve years of age. Besides that 
 interior homage, which the blessed Virgin paid to God within 
 the secret closet of her heart, she punctually performed those 
 public duties of religion, which were in practice at that time : 
 she went regularly every year, with Jesus and Joseph, to Je- 
 rusalem, at the feast of Easter, that she might perform her 
 devotions in the temple, as the law directed. On one of 
 those occasions it happened — and it was in the twelfth year 
 of Jesus's age — that she lost her son. For the eighth and last 
 day of the festival being over, she set out with her spouse to 
 return to Nazareth ; the child Jesus remained in Jerusalem 
 without their knowing it ; they thought he had been in com- 
 pany with their kinsfolks and acquaintances, who were re- 
 turning homeward on the same day. But when they met at 
 night, the child was not to be found. The afflicted parents, 
 therefore, not finding him, went back next morning to Je- 
 rusalem, and sought him there. With great anxiety and 
 grief of mind, they made diligent search after him, but had 
 not the comfort to find him. On the third day, as they en- 
 tered the temple, behold, Jesus was sitting amongst the doc- 
 tors of the law, asking them questions, and answering in his 
 turn, to the great astonishment of all that heard him. Mary 
 forgot her griefs the moment she saw her son : the very 
 
AGE VII.] NEW TESTAMENT. 349 
 
 sight of her divine Jesus filled her soul with transports of joy, 
 and she said, Son, w^hy hast thou done so to us ? Behold, 
 thy father and I in sorrow have been seeking thee. And why 
 were you seeking me ? replied the son : did you not know, 
 that I was to be where the business of my Father called me ? 
 The answer admitted of no reply : it is pointed full at those 
 worldly parents, who unhappily try to divert their children 
 from the service of their Creator. 
 
 The history of Jesus's life, from this period to the thirtieth 
 year of his age, is comprised by the evangelists in this short 
 sentence, He went down with them to Nazareth, and was 
 subject to them. It is the sentence which saint Austin dwells 
 much upon in his instructions to children ; a sentence which 
 teaches them at once to know and to love the obedience, 
 which they owe their parents. Jesus, says saint Luke, ad- 
 vanced in wisdom and age, and grace with God and men. 
 
 The whole creation, says saint Austin, was subject to Jesus 
 Christ ; and Jesus Christ, whom all things obey, was obedi- 
 ent to his parents. Parents also have their lesson of instruc- 
 tion in this history. The anxiety which the blessed Virgin 
 expressed in seeking her son, teaches parents how they are 
 to act, when their children leave them, not to employ them- 
 selves in the business of their heavenly Father, as Jesus did 
 in the temple, but to lose themselves in the labyrinths of a 
 licentious world. It behoves them to use every serious 
 endeavour, that they think expedient, to bring the delin- 
 quents back to a sense of their duty ; it behoves them to 
 enter the house of God with the spirit of Mary, to seek and 
 pray for the salvation of those whom they have brought into 
 the world for no other end, than that they may hereafter be 
 happy with God in heaven. 
 
 Baptism of Jesus Christ, Mat. 3. [A. D. 31. 
 
 In the fifteenth year of the reign of Tiberius Caesar, while 
 Jesus was still private in the house of Nazareth, John the 
 Baptist began to proadi aloud to the people. Prepare ye the 
 way of the Lord, and make straight his paths; for every 
 valley shall he filled, every mountain and liiU shall he made 
 low, and all flesh shall see the salvation of God. The holy 
 prophet, being inspired by the Lord, went forth from the 
 desert, where he had lived for some time more like an angel 
 than a man, and preached to all, as he went along through 
 the country of Judea. The people flocked from Jeru.salem 
 30 
 
350 HISTORY OF THE [^igevii. 
 
 and the other towns to hear his exhortations. In terms the 
 most persuasive, he exhorted them to do penance ; and as a 
 sign of their repentance, he baptized them in the River Jordan, 
 by which he strove to dispose their minds for the more per- 
 fect baptism of Him, whose precursor he was. The austeri- 
 ty of his Hfe, and the lustre of his virtues, gained him the con- 
 fidence and attention of his hearers : he was listened to as a 
 wonderful servant of God, and respected as a great prophet. 
 The people in general had conceived so high an opinion of his 
 sanctity, that many began to doubt whether he were not the 
 Christ, who, from the testimony of the ancient prophets, was 
 expected about that time. While the inhabitants of Judea 
 thus crowded round the Baptist to hear his doctrine, and to be 
 baptized by him in the Jordan, Jesus himself came from Gali- 
 lee, being thirty years of age, and presented himself before John 
 to be baptized, as though he had been a sinner, like the rest of 
 men. The Baptist stood astonished at this profound humility 
 of the Son of God, and refused to pour the water upon his 
 sacred head, till he was first assured that so it became them 
 to fulfil all justice : in obedience to his blessed Lord, by 
 whom he wished rather to be baptized, he at last consented 
 to perform the holy ceremany, of which he deemed himself 
 unworthy. Jesus, being baptized, forthwith came out of 
 the river, and the eternal Father, who dehghts in exalting 
 those who humble themselves, gave honourable testimony of 
 him before the multitude. For, behold, the heavens opened, 
 and the Holy Ghost, in the mystic shape of a dove, visibly 
 descended upon the head of Jesus, and a voice at the same 
 time was heard to say, This is my beloved Son, in whom I 
 am well pleased. 
 
 The glory of Jesus Christ, as the holy fathers remark, is 
 founded in humility. An incarnate God humbled himself be- 
 fore man, that he might thereby repair the injury, which man, 
 by aspiring too high, had offered to the eternal Father. Jesus, 
 the most exalted of men, put himself upon a level with the 
 lowest : though impeccable by nature, and the very source 
 of innocence, he disdained not the character and appearance 
 of a sinner : whilst we, sinners as we are, affect the show of 
 innocence, and vainly strive to appear better than we are. 
 
 Jesus Christ in the Wilderness, Mat. 4. [A. D. 31. 
 
 As soon as Jesus was baptized, he began by example to 
 teach those, who, in process of time, were to be baptized in 
 
AGE VII.] NEW TESTAMENT. 351 
 
 his name, what vu^ue they are to study, what trials and temp- 
 tations they are to expect. He retired, or, as the text ex- 
 presses it, he was led by the Holy Spirit into the wilderness, 
 where, far from the noise of men, he addicted himself to silent 
 prayer and fasting for forty days together, and was then tempt- 
 ed by the devil. That haughty spirit, not being able to per- 
 suade himself, that a God could lie concealed under the form 
 of such human weakness, and yet doubting, as it seems, in 
 what sense he was to understand the voice, which had de- 
 clared him to be the Son of God, resolved to try if he could 
 draw the secret from him. For this purpose he assumed some 
 corporeal form, and, artfully concealing, as he fancied, the ma- 
 lice of his intention, addressed himself to Jesus in these words : 
 If thou art the Son of God, command these stones to be 
 changed into bread. Our blessed Saviour, who would not 
 gratify the tempter's curiosity by any external sign of his 
 divinity, answered him from the book of Deuteronomy, c. 8- 
 Not in bread alone doth man live, but in every word that 
 proceedeth from the mouth of God : by which answer our 
 blessed Lord not only baffled the design of his infernal enemy, 
 but has also given us an instructive lesson not to be afraid 
 of exposing our lives to famine, or to any other inconvenience 
 in the divine service, but to be chiefly solicitous for that 
 spiritual life, which is nourished by the word of God, by holy 
 prayer, and those other helps, which the eternal Word has 
 instituted. Satan, perceiving the little prospect he had of 
 succeeding in a barren wilderness, where no tempting object 
 appeared to excite the senses, by a permissive power from 
 God, took our blessed Saviour, and conveyed him to one of 
 the pinnacles of the temple. If thou art the Son of God, said 
 he, cast thyself down ; for it is written, God hath appointed 
 Ms angels to take care of thee, and to bear thee up in their 
 hands, lest thou chance to dash thy foot against a stone. With 
 tlio same holy weapon, which he had so successfully applied 
 just before, Jesus Christ defeated his enemy a second time, 
 and cited another passage out of the same book of Deuterono- 
 my, c. 6. w^ere it is said, Thou shult not tempt the Lord thy 
 (iod. This second rebuff provoked the devil's anger, at the 
 same time that it confounded his pride. He hitherto had 
 covered his malice under some show of respect, as if he were 
 speaking to the Son of (lod ; he then threw otVthe mask, and 
 spoke in a style that denoted nothing but the empty boast 
 and lying promises of a fallen angel. He carried our Saviour 
 to the summit of a high mountain, from wheuce he showed 
 
352 HISTORY OF THE [age vii. 
 
 him the kingdoms of the earth, with the shining riches and 
 magnificence thereof: All this, said he, I will give thee, if thou 
 wilt fall down and adore me. The presumptuous spirit pro- 
 mised more than he could perform ; a single sentence discom- 
 fited him in a moment. Avaunt, Satan, said Jesus Christ ; 
 for it is written. Thou shalt adore the Lord thy God, and 
 him only shalt thou serve. Satan departed that instant, and 
 angels came and ministered to the Lord. 
 
 The temptations, which Jesus Christ was pleased to under- 
 go in the wilderness, have been considered by his followers 
 as a subject both of consolation and instruction. By example 
 he has taught them how to fight against their spiritual ene- 
 mies, and to conquer too : the struggle may be painful while 
 it lasts ; heavenly comforts soon succeed. Let us love re- 
 tirement, say the holy fathers ; let us fast and pray, and the 
 devil cannot hurt us. With a lively faith let us meditate 
 upon the word of God, and it will furnish us with an impene- 
 trable shield against the fiery darts of our enemy. Let us 
 put our trust in Jesus Christ, the vanquisher of his enemies, 
 and temptations will but serve to strengthen our virtues and 
 increase our crown. 
 
 Marriage at Cana^ in Galilee. John 2. [A. D. 3L 
 
 When Jesus Christ had spent forty days in the exercise of 
 private devotion, and by that had taught his followers in what 
 manner they ought to prepare themselves for public action in 
 the divine service, he left the wilderness, and began to mani- 
 fest himself to the world. He directed his way to the River 
 Jordan, where his precursor was still preaching and baptizing. 
 The Baptist saw him coming, and exclaimed. Behold the Lamb 
 of God ! Behold him who taketh away the sins of the world ! 
 Two of John's disciples, one of whom was Andrew, were 
 particularly struck at the words they heard, and wished to be 
 acquainted with the person, of whom their master gave so 
 singular a testimony. They took an opportunity to follow 
 Jesus, as he went away, and asked him where he lived : Je- 
 sus invited them to come and see : they accordingly accom- 
 panied him to the place of his abode, and remained with him 
 that day. Andrew, in his return back, met Simon his brother, 
 and, telling him that he had found the Messias, introduced 
 him to Jesus. Jesus fixed his eye upon Simon, and told him 
 that he should be called Cephas, which is to say, Peter. 
 From that time the number of Jesus's followers began to in- 
 
AGE vn.J NEW TESTAMENT. 353 
 
 crease, and his name was much talked of in the countr}', 
 though he had not yet wrought any public miracle in testi- 
 mony of his divine mission. Being at Cana, a town in Gali- 
 lee, he and his disciples were invited to a marriage feast : 
 Mary, his mother, was also there. During the entertainment 
 the wine failed, which being observed by the blessed Virgin, 
 she mentioned it to Jesus, whose power, she knew, was equal 
 to his charity. The answer she received might perchance 
 be construed into a refusal by any one less acquainted than 
 Mary was with the designs of her divine son : she told the 
 waiters to do what Jesus should direct them, and it quickly 
 appeared that her request was granted. There stood six 
 stone pitchers, containing each of them two or three measures. 
 Jesus bade the waiters fill them with water, and they fill- 
 ed them up to the brim : he then ordered them to pour 
 out, and carry some of it to the chief steward of the feast. 
 The steward tasted it, and, being ignorant of the wonderful 
 change it had undergone, expressed his surprise to the bride- 
 groom, who, contrary to the common custom, as he thought, 
 had kept his good wine till the last. 
 
 This was the first miracle, says saint John, by which Jesus 
 manifested his glory, and strengthened the faith of his disci- 
 ples : and it was wrought at the request of Mary, the mother 
 of Jesus. The different sorts of wine, that were produced on 
 this occasion, the one by the bridegroom and the other by 
 Jesus Christ, mark the different delights of a spiritual, and of 
 a worldly life. Worldly pleasures seem pleasant to the taste 
 of carnal men ;they flatter the senses, they amuse and en- 
 tertain while they last, but they last not long ; they are soon 
 drained out with life, and often leave a bitter emptiness be- 
 hind them. The pleasures of a spiritual life are sweetened 
 by the grace of Jesus Christ, and convey to the soul an inex- 
 pressible satisfaction, a solid and lasting peace, such as is not 
 to be found in the turbulent joys of sinners. When a devout 
 soul has once bcgini to taste the sweets of such a peace, she 
 shuts her eyes to those objects which cannot be pursued with 
 innocence ; she reposes in the calm of an upright conscience; 
 she keeps her last end constantly in view ; she relishes only 
 the things of God, and breathes after a happiness that shall 
 never be exhausted. 
 
 30 • V V 
 
354 HISTORY OF THE [age vii. 
 
 Nicodemus, John 3. [A.D.31. 
 
 The first miracle of our blessed Saviour was soon after 
 followed by many more, which raised a high opinion of him 
 amongst the people, and spread his reputation through the 
 country. The rich as well as the poor, the learned and ig- 
 norant, became informed of the extraordinary things that Je- 
 sus said and did. Nicodemus, a principal man among the 
 Jews, sought a conference with him in private : for, being 
 afraid of declaring himself the public follower of a teacher 
 who was likely to meet with great opposition, he came to 
 Jesus by night : he saluted him with the honourable appella- 
 tion of Master, and frankly confessed, that the evidence 
 of his miracles left no room to doubt of his being sent by 
 God for the instruction of mankind. Our blessed Saviour 
 expressed no notice of the encomiums he received from the 
 Jewish doctor, and, though he knew him to be a man of learn- 
 ing and repute amongst the Pharisees, he nevertheless en- 
 tertained him upon those more humble subjects of doctrine, 
 which are most opposite to the conceits of human pride : he 
 spoke to him of the necessity of humility, and a docile obe- 
 dience to the heavenly truths, positively declaring, that, un- 
 less a man should be born anew, he could have no part with 
 him in the kingdom of God. Nicodemus, with all his learn- 
 ing, was at a loss to know what Jesus meant, and asked how 
 it were possible for a man to return into his mother's womb, 
 and be born anew ? For the knowledge of that learned doc- 
 tor in Israel extended not beyond the dead letter of the law, 
 as saint Augustin observes, nor could the utmost stretch of 
 his reasonings dive into the depth of divine faith. Our bless- 
 ed Saviour explained to him the nature of that second birth, 
 which was to be in Vvater and the Holy Spirit. The Spirit, 
 paid he, breathes where it pleases, and of himself no man can 
 tell from whence, or whither it goeth. Nicodemus owned 
 his ignorance concerning those spiritual matters, and was 
 couA inced that human reason, however capable of under- 
 standing the motives of credibility, can never comprehend 
 the secrets of those sublime truths, which it is obhgated to 
 believe. The ineffable mystery of the divine and human 
 nature united together in one person, the exaltation of the 
 Son of man upon the cross, the great love which God has 
 shown to men, since, to make them eternally happy, he did 
 not spare his only begotten Son, were points which our bless- 
 ed Redeemer proposed to Nicodemus for his belief, as neces- 
 
AGE VII.] NEW TESTAMENT. 355 
 
 sary for his eternal welfare. But men, said he, prefer dark- 
 ness to light : conscious of their evil deeds, they shun the 
 light not to see their guilt : fond of their ignorance, they stu- 
 diously avoid the instructions, that might otherwise help them 
 to discover the truth and correct their errors. Nicodemus 
 was sincere in his search after truth ; he found it, and em- 
 braced it. A fear of what the world would say, made him 
 ashamed at first of appearing in the company of Jesus Christ 
 by day ; he came to consult him by night. He had the 
 courage afterwards not only to declare himself publicly, but 
 also to plead for his divine Master before the council, and to 
 express his disapprobation of the bloody sentence, which con- 
 demned him to the cross. Nor did he relent either in his 
 courage, or in his love for Jesus, after the ignominy of his 
 passion ; he assisted Joseph of Arimathea in taking down the 
 sacred body from the cross ; he helped to embalm, and lay 
 it in the sepulchre. 
 
 From these progressive steps, which Nicodemus made in 
 the way of virtue, the holy fathers take occasion to say, that 
 we are not immediately to despair of those timid souls, who 
 dare not at first declare themselves in favour of the truth. 
 Great allowances must be made for human weakness ; we 
 must know how to counsel the doubtful, and compassionate 
 the feeble. Reflection, perchance, may dissipate their fears, 
 and give them courage ; in sacred silence they may consider 
 the eternal truths ; the grace of God may at the same time 
 work within their souls, and inspire them with fortitude, so 
 that they no longer fear or blush to show themselves in the 
 cause of Jesus Christ. 
 
 The Samaritan Woman. John 4. [A. D. 31. 
 
 The frequent miracles that accompanied the preaching of 
 our blessed Saviour, drew vast numbers after him, and his 
 followers became much more numerous than those of the 
 Baptist. The great precursor liad finished the great object 
 of his mission : he had baptized, he had preached, he had 
 pointed out the Messias to his hearers. A desire of reclaim- 
 ing sinners from their evil courses had first drawn him from 
 his retreat in the desert, and the same desire then drew him 
 to Herod's court. That prince had a great esteem of the 
 holy man, whom he loved and revered as a prophet : he took 
 ;i pli'asun^ in hearing hiu) discourse ; he did many good things 
 by his advice, and patiently bore his reproofs upon the sub- 
 
356 HISTORY OF THE [age vii. 
 
 ject of an incestuous marriage, which he had contracted with 
 his brother's wife. The adulteress would suffer no control : 
 iired with lust, and instigated by the jealous Pharisees against 
 the Baptist, she first procured his imprisonment, and then his 
 death. Our blessed Saviour, perceiving the ferment which 
 agitated the people's minds on that account, retired for a time 
 out of the confines of Judea into Galilee. In his way he pass- 
 ed through Samaria, near the town of Sichar, where he had 
 an interesting conversation with a Samaritan woman, who 
 came to fetch water from Jacob's well. Spent with heat, 
 and the fatigue of his journey, Jesus was resting himself upon 
 the well, when the woman came. He was thirsty, though 
 his thirst seems to have been more mysterious than natural, 
 and he asked her to let him drink. The woman was sur- 
 prised to hear herself accosted by a native of Judea, — for the 
 Jews had no communication with the Samaritans, — and said, 
 How dost thou, being a Jew, ask of me to drink, who am a 
 Samaritan woman ? If thou didst but know the gift of God, 
 replied our blessed Saviour, and who the person is, who de- 
 sires thee to give him water to drink, thou perhaps wouldest 
 have asked of him, and he would have given thee living wa- 
 ter, of which, whosoever drinketh shall not thirst for ever. 
 For the water that I will give shall become a perpetual foun- 
 tain, springing up unto life everlasting. She desired he 
 would give her of that water, that she might not thirst, nor 
 be obliged to come to the well again. Our blessed Saviour 
 made no answer to her petition, but changed the discourse, 
 mentioning some past actions of her life, by which she dis- 
 covered him to be a prophet : she, therefore, desired him to 
 tell her, vvhich of the two temples, whether that in Jerusa- 
 lem, or that upon the mountain of Garizim in Samaria, were 
 the true place of divine worship. Jesus answered, that the 
 lime was at hand, when adoration should be no longer paid 
 to God either in the temple of Jerusalem or on the mountain 
 of Samaria, and that the true adorers should adore the Father 
 in spirit and in truth. We know the Messias is commg, said 
 the woman, and he will instruct us in all these matters, lie 
 is already come, replied our Saviour, and I am He. The 
 woman upon that left her pitcher, and hastened into the 
 town to inform them of the wonderful prophet she had found. 
 The citizens went forth to see and invite him into the town. 
 He accepted of their invitation, remained two days amongst 
 them, and many believed in him. 
 
 The holy fathers admire the condescension of our blessed 
 
AGE VII.] NEW TESTAMENT. 357 
 
 Saviour on this occasion, in which he disdained not to enter 
 into conversation with a Samaritan woman upon a subject the 
 most important, and to impart to her the whole secret of the 
 new law. He informed her and all mankind, that true piety 
 consists not in an empty name, or in the mere performance of 
 some outward ceremony in the temple of Jerusalem, or on the 
 mountain of 'Samaria, but in an unfeigned goodness of heart, 
 which adores the Father in truth. How sacred soever those 
 material edifices may be, which are dedicated to the divine 
 service, more sacred are the living temples of the souls and 
 bodies, which have been consecrated to God in baptism. 
 They then may become the dwelling of the Holy Ghost, and, 
 through the grace of Jesus Christ, we ought to take care that 
 they always remain so, by rendering to God the sincere ho- 
 mage of our actions and desires in* the true spirit of religion. 
 
 The Storm appeased. Mat. 8. [A. D. 31. 
 
 Jesus, upon his arrival in the province of Galilee, began to 
 preach publicly, and to exhort his hearers to do penance, be- 
 cause the kingdom of heaven drew near. He'visited the town 
 of Capharnaum,and sought by his holy word to open the eyes 
 of its blind inhabitants. But they obstinately rejected the 
 light that was offered them ; they preferred error to truth, 
 and, by an abuse of divine goodness, rendered themselves 
 more criminal than they were before. They stopped their 
 ears against the exhortations that were made them, and re- 
 fused the evidence of miracles that were wrought for their 
 conviction. For, m confirmation of his heavenly doctrine, 
 our blessed Saviour, during his stay amongst them, healed the 
 centurion's servant, who lay at the point of death ; he cured 
 saint Peter's mothei in-law of a scorching fever ; he delivered 
 many from the evil spirit that had possessed them ; and all 
 that wore sick he restored to perfect health. The fame of 
 these miraculous cures, which the ungrateful citizens of Ca- 
 pharnaum did not duly attend to, brought vast crowds of peo- 
 ple thither from other parts of the country, some to hear his 
 doctrine, some to see his miracles, and others to beg redress 
 in their corporal infii initios. This concourse of people natu- 
 rally flattered the disciples, who thought themselves sharers 
 of the honours and respect tliat were paid to their divine 
 Master. For by this time there were many who followed 
 Jesus Christ, and publicly professed themselves his disciples. 
 Wherefore, to train them by degrees to the labours aod hard- 
 
358 HISTORY OF THE [age vii. 
 
 ships that are inseparable from the divine service, and to con- 
 vince them that they were not to follow him upon the mo- 
 tives of worldly advantages and popular applause, he took 
 them into a boat, and put off to sea. He composed himself to 
 sleep, and in the interim a violent storm arose, which cover- 
 ed the boat with waves, and threatened them with an ap- 
 proaching shipwreck. Terrified at the danger, the disciples 
 ran to Jesus and awakened him, saying, Save us. Lord, or we 
 perish. He rebuked them for their fears and want of faith ; 
 then, rising up, he commanded the winds and the sea, and, 
 behold, a great calm presently ensued. The disciples lost 
 their fears, and, wondering, exclaimed, Who is this ? for even 
 the winds and sea obey him ! 
 
 The vessel, on which our blessed Saviour was embarked, 
 is, according to saint Austin, an emblem of the Church, which, 
 amidst the troubles of a wicked world, is, as it were, beaten 
 by the waves of a boisterous sea. She seems at times to be 
 so violently tossed and agitated by the storms of adversity, 
 that, if Jesus Christ had not promised to be always with her, 
 we should be inclined to think her lost. Almighty God per- 
 mits such storms to rise, lest the calm enjoyment of the world 
 might make us forget the heavenly country, to which we al- 
 ways ought to steer. By those trials he intends to rouse our 
 sleeping faith, to awaken our confidence in him, and to remind 
 us of his promised protection. For, at the same time that he 
 forewarns us of the tribulations we must unavoidably meet 
 with, he also tells us not to fear. Having provided us with a 
 bark wherein to work our passage through this stormy world, 
 he knows how to conduct us safe into the wished-for port. 
 No shipwreck is to be apprehended by them, who seek their 
 protection from God by holy prayer. The more violent the 
 trial is, the mere earnest ought to be our prayer. If Jesus 
 Christ is with us, what shall we fear ? If God is for us, what 
 harm can we receive ? Our chief apprehension ought to be, 
 lest our diffidence in God, or our remissness in prayer, may 
 render us less deserving of our Saviour's goodness. 
 
 The Demoniac cured, Mark 5. [A. D. 31. 
 
 Jesus Christ, having shown his disciples that the boiste- 
 rous elements were under his command, went ashore on the 
 other side of the w^ater, in the country of the Gerasens, where 
 he gave a convincing proof, that his power over the infernal 
 spirits was not less absolute. Of the many demoniacs, that 
 
AGE vii.J NEW TESTAMENT. 359 
 
 are mentioned by the evangelists, there is one, whom saint 
 Mark has described more particularly ; and the description 
 gives us an idea of the power and dismal tyranny, which the 
 devils were permitted at that time to exercise upon the 
 bodies as well as the souls of men. This miserable man, being 
 transported out of himself by the spirit that possessed him, 
 had stripped off his clothes, and, bursting from confinement, 
 ran wild and naked through the country. No human force 
 could tame, and no chains were strong enough to bind him. 
 He skulked among the tombs of the dead, and roved about 
 the mountains, howling day and night, and tearing his flesh to 
 pieces with the stones. His fierce and savage yells frightened 
 every body from the place where he was. Happening to be 
 near the spot where our blessed Saviour came on shore with 
 his disciples, he ran and adored him, crying with a loud voice, 
 What have 1 to do with thee, Jesus, the Son of the most high 
 God ? I adjure thee, by the name of God, that thou torment 
 me not. For Jesus had commanded him to go out of the man ; 
 and to be compelled to obey the commands of a God-man, was 
 a tormenting thought to the proud spirit. Jesus asked him 
 his name ; not because he was ignorant of it himself, say the 
 holy fathers, but because he would impart to his followers a 
 knowledge, which should strike them with a profitable fear. 
 The spirit answered, that his name was Legion, because they 
 were* many ; and he entreated our blessed Saviour not to 
 drive him out of the country, but to permit him to enter into 
 the herd of swine, that was feeding on the mountain. It was 
 granted ; and the swine, to the number of two thousand, being 
 instantly possessed by the whole legion, ran headlong down 
 the precipice into the sea, and were drowned. Tlic fact was 
 immediately divulged through the country, and crowds of 
 people flocked to the place, where they were astonished to 
 see the man, who had been troubled by the devil, now clothed, 
 and sitting like a lamb at the feet of Jesus. Penetrated with 
 a grateful sense of the mercy he had received, the poor man 
 would willingly have remained with his divine deliverer ; but 
 Jesus bade him return home to his friends, and publish the 
 wonderful favour God had done him. ^ 
 
 This demoniac, according to the holy fathers, exhibits a 
 striking figure of those unha|)py sinners, who, by a habit of 
 vice, fly IVoin the fellowship ol' the saints, strip themselves of 
 the robes of sanctifying grace, and sit naked in the state of 
 deadly sin, fiir from those heavenly mansions, which have 
 been purchased for them by the blood of their Redeemer. 
 
360 HISTORY OF THE [age vii. 
 
 Hurried away by the violence of lawless passions, they run 
 wild in the pursuit of sensual enjoyments, forget their last 
 end, and break every moral and rehgious tie, that tends to 
 restrain them in the desires of their corrupt hearts. Wal- 
 lowing in the mire of animal delights, and rushing head- 
 long into the gulf of endless perdition, they stand in need 
 of a miracle of grace to free them from their wretched sla- 
 very, and restore them to the peace, which no man can enjoy, 
 as long as he is at variance with God. 
 
 The Paralytic. Mat. 9. [A. D. 31. 
 
 Our blessed Saviour re-embarked, at the request of the 
 Gerasens, and returned to the coast of Capharnaum. Not- 
 withstanding the many wonders, which Jesus Christ had 
 wrought, in and about the town of Capharnaum, we read but 
 of one person who was converted there, and that was Mat- 
 thew, the publican. This man, by following the divine call, 
 became an apostle, while the rest of his fellow citizens re- 
 mained in their incredulity, and thereby became more guilty 
 in the sight of God than the ancient inhabitants of Sodom 
 and Gomorrha. Drawn by the sweet attractives of divine 
 grace, Matthew left his lucrative employ to accompany Christ, 
 the Son of God. Happy with himself, on account of the fa- 
 vour he had found with his Creator, he wished to see the 
 same grace extended to others of his acquaintance. For that 
 purpose he invited Jesus to his house, and many publicans 
 and sinners sat down with him at table. The Pharisees, who 
 professed the minutest nicety in their external observance of 
 the law, affected to be scandalized, and asked the disciples 
 why their master eat and drank with publicans and sinners. 
 Jesus heard what they said, and made them this reply : For 
 them who are well there needeth no physician : the sick only 
 want the physician's help : go, therefore, and learn the mean- 
 ing of the sentence, / will have mercy and not sacrifice ; for 
 I am not come to call the just, but sinners. 
 
 Whilst our blessed Saviour remained at Capharnaum, he 
 *^\Vl'6if|ht a noteft* Miracle in favour of a paralytic. The sick 
 man, being too infirm to be taken out of bed, was carried to 
 the house where Jesus was : not being able to gain admit- 
 tance on account of the throng, his friends hoisted him up, as 
 he lay upon his bed, and, uncovering the roof of the house, 
 let him down into the room before our blessed Saviour's feet. 
 Jesus was pleased with this testimony of their faith, encour- 
 
AGE vn.] NEW TESTAMENT. 361 
 
 aged the sick man to be of good heart, and told him his sins 
 were forgiven him. The Scribes and Pharisees, who were 
 present, secretly construed the words into blasphemy, as ex- 
 pressing a power in man, which belonged solely to God. 
 Jesus, to whom their most secret thoughts were as perfectly 
 known as though they had been declared by word of mouth, 
 suddenly asked them if it were not as easy for him to tell 
 the man, that his sins were forgiven him, as to bid him rise 
 from his bed and walk ? And, to convince them that he had 
 the power of doing both the one and the other, he said to the 
 paralytic. Rise, take up thy bed, and walk. The paralytic 
 rose, and the spectators, full of admiration at the miracle, re- 
 turned thanks to God, who had given such power to man. 
 
 Christians are daily in the occasion of admiring the same 
 power, and of thanking God for the same goodness, which he 
 still continues to mankind. Jesus Christ, as man, had re- 
 ceived from his Father the power of forgiving sins, and that 
 powder he has imparted to his delegates in the sacred ministry. 
 By that singular privilege, wiiich he communicated to his 
 apostles on the very day of his resurrection, Jesus Christ has 
 raised the priests of his Church above the common rank of 
 men ; by that he intrusts them with a power, which he has 
 not granted even to the angels ; by that he has appointed 
 them to be the judges and physicians of our souls; by that 
 they become our spiritual fathers, and from them we receive 
 a more happy generation than that we have received from 
 our corporal parents ; by that they are qualified to instruct 
 and direct us to eternal life ; they speak and determine in the 
 name and by the authority of Jesus Christ, whose ministers 
 they are. It is pur duty to hear, to respect, and honour them : 
 it is to them we must have recourse, as often as we stand iii 
 need of being loosed from our sins. 
 
 Election of the Twelve Apostles, Lukk G. [A. D. 32. 
 
 When our blessed vSaviour had employed upwards of 
 twelve months in preaching, haptizin)];, and working n\iracles, 
 Ik' ho|^:ui to manifest his care for the establishment of his 
 ChinTJi tluough all succeeding ages. Out of his numerous 
 toll()W(MS, he selected twelve, whom he purposed to employ 
 in the conversion of the Gentiles. Having once chosen them 
 iVoin tlie cominon class of believers, he, by a second election, 
 laiscd them to a superior class anu)ngst his disciples, by 
 whi(!h he clearly intimated, that the virtues ho expected from 
 31 Zz 
 
362 HISTORF OF TlIP^ [age vii. 
 
 them were to be of a much higher perfection than what he 
 expected from the rest of his disciples. By this subHme vo- 
 cation, the apostles became the domestic companions and fa- 
 miliar friends of their blessed Lord, living with him under 
 the same roof, and eating at the same table. This let them 
 into the secrets of our blessed Redeemer's hidden life ; this 
 gave them an opportunity of conversing more intimately with 
 him, and being witnesses not only of his public, but also of 
 his private virtues. To them he opened himself more freely, 
 and explained at large those points of doctrine and moraUty, 
 which he communicated to the people in parables. To inform 
 his Church of the manner and dispositions he would have her 
 observe in the future election of her ministers, Jesus Christ 
 retired to a lonely mountain, where he watched and prayed 
 the whole night. When it was day, he called his disciples 
 round him, out of whom he selected twelve, and named them 
 apostles, viz. Simon, surnamed Peter, Andrew his brother, 
 James and John, Philip and Bartholomew, Matthew and 
 Thomas, James the son of Alpheus, and Simon, who is called 
 Zelotes, and Jude the brother of James, and Judas Iscariot, 
 who became a traitor. 
 
 Jesus sat down in the midst of them, and made that admi- 
 rable discourse, which is recorded by saint Matthew, and con- 
 tains a neat abridgment of the whole Gospel. He sets off in 
 direct opposition to those maxims, which are generally adopt- 
 ed in the world, and pronounces those happy, who, by men, 
 are commonly accounted unhappy. He shows how imper- 
 fect the ordinances were of the old law, in comparison of 
 what he should exact from his followers in the new ; that, 
 unless their virtues should be more full than those of the 
 Scribes and Pharisees, they could not enter into the kingdom 
 of heaven; that he should require perfection from .them, not 
 only in their outward actions, but also in their very thoughts 
 and desires ; that it should not be enough to have the appear- 
 ance or the knowledge of virtue ; that a shining outside might, 
 indeed, satisfy the eyes of men, but that no outward show, 
 without a real goodness of the heart, would be acceptable to 
 God. Therefore, in the sequel of his discourse, he insists 
 upon an upright and a pure intention, which is, as it were, 
 the eye that enlightens and directs the body of their actions. 
 He tells them to strive, by virtuous deeds, to lay up for them- 
 selves a treasure in heaven, which no rust or moth can 
 consume, and no length of time destroy ; that where their 
 treasure is, there also will be their hearts ; that their first 
 
AGE vii.J NEW TESTAMENT. 363 
 
 concern must be to seek the kingdom of God, and fulfil his 
 commands ; that, to prevent all solicitude and anxious care 
 about the goods of this world, their heavenly Father will pro- 
 vide them with every necessary in hfe, and crown them 
 after death with eternal glory ; that, as they have but one 
 supreme Master to serve, their service cannot be divided 
 between two, and that to serve God and the world together, 
 is a thing impossible. 
 
 From these established principles, as they are laid down 
 by the great Master of perfection, it appears, that the end 
 of the Christian law is to repair the old man, and to perfect 
 the new. A purity of intention, and a sincere desire of 
 pleasing God, should animate a Christian in all he does and 
 in all he desires. To abstain from bad actions in public, that 
 he might have the appearance of being good, was enough for 
 a Pharisee, whose ambition was to gain the applause of men ; 
 but by a Christian, who reflects that he is ever in the pre- 
 sence of an all-seeing God, the object to be aimed at and pur- 
 sued is real virtue, which teaches him not to rest in the out- 
 ward letter of the law, but to sanctify each action by the 
 inward purity of his motive. 
 
 CJuist upon the Mountain, Mat. 6. [A. D. 32. 
 
 Our divine Teacher, in his discourse to the people upon 
 the mountain, descends from general principles to particular, 
 and specifies the virtues, which he expects to see in his faith- 
 ful followers : a purity of intention, a desire of pleasing God in 
 all things, a fraternal love, meekness, pardon of injuries, dili- 
 gence in prayer, a serious endeavour at salvation, a perfect 
 observance of his commandments, and a cleanness of heart, 
 free not only from deadly sins, but also, as much as may be, 
 from those lesser transgressions, which tarnish the beauty of 
 the soul, and lead her by degrees towards the eternal preci- 
 pice. For whoever is unfaithful in little things will be like- 
 wise unfaithful in greater things ; and, if he slights venial 
 faults, he will fall insensibly into the most enormous. It 
 therefore is no trivial matter, it is an important point of Chris- 
 tian duty, which our blessed Saviour speaks of, wIumi he so 
 explicitly condemns every deliberate motion of anger in the 
 heartland so rigorously forbids even the desire of an object, 
 which we cannot lawfiilly enjoy. The Jews chiefly sousht 
 to ploaso the eyes of men, who judge by what they sec : Uie 
 followers of Christ must seek to please the eyes of God, who 
 
364 HISTORY OF THE |age vii. 
 
 beholds the heart. To shun the track of disgraceful crimes, 
 requires no great effort from a sober man ; but to stifle the de- 
 sires that flatter corrupt nature, and to break every unruly 
 passion, in obedience to the law, is the exercise of Christian 
 fortitude. To love a friend or a benefactor, is the result of 
 natural reason, it is no more than what heathens do ; but to 
 love our enemies, and to do good to those who persecute and 
 slander us, is the virtue of Christ's Gospel. It is what Christ 
 teaches us in his very first sermon ; it is what he strongly 
 insists upon ; it is what renders us like to our heavenly Fa- 
 ther, who showers down his favours upon the undeserving, 
 and makes the sun equally rise upon the good and wicked. 
 To do as we would have others do to us, is another grand 
 principle, which our blessed vSaviour has marked out for our 
 conduct in life ; and, if it were once adopted in practice, as 
 well as in speculation, we should hear no complaints of one 
 neighbour against another, no injuries, no slanders, no calum- 
 nies, no rash judgments. Rash judgments are severely con- 
 demned by our blessed Lord. In the heart of man there 
 often is a natural inclination to judge others, and the judg- 
 ments we form are oftentimes as rash as they are unjust. For 
 the same self-love, which lurks within us, inclines us as much 
 to magnify our neighbour's faults, as to diminish our own : 
 blind as hypocrites, we discern not the most glaring misde- 
 meanours in ourselves, whilst we descry the slightest defects 
 in our brethren. 
 
 If we did but oftener reflect upon that dreadful judgment 
 which all must one day undergo, we should not be so hasty 
 to judge our brethren, say the holy fathers, much less should 
 we make their faults the subject of our conversations. If the 
 duty of fraternal charity has not force enough to check our rash- 
 ness, fear, at least, ought to furnish us with motives sufiicient 
 to put us upon our guard. The way to find mercy before 
 the judgment seat of Christ, is to show it now. For in the 
 same weight and measure as we deal with others, Jesus Christ 
 will deal with us. Judge not, that you may not be judged : 
 condemn not, and you shall not be condemned. 
 
 The Leper and Centurion, Luke 7. [A. D. 32. 
 
 Our blessed Saviour, having finished his discourse upon the 
 mountain, went down into the plain, being attended by his 
 disciples, and the numerous crowds that followed them. A 
 leper saw him coming, and, being actuated by a lively faith, 
 
AGE VII.] NEW TESTAMENT. 365 
 
 and hope of being healed, respectfully approached, and pros- 
 trated himself before him. Like an humble supphcant, he 
 did but intimate the nature of his complaint, and for his cure 
 resigned himself entirely to the will of Him, whose power he 
 confessed : it is the example we are to follow, as often as we 
 pray. He only said. Lord, if thou wilt, thou canst make me 
 clean. And Jesus, stretching forth his hand to touch him, 
 answered, I will ; be thou healed. The will of God is the 
 source of every grace that we receive ; the leper was that 
 instant cleansed : but, to teach the due subordination, w^hich 
 the law prescribed to superior powers, our blessed Lord bade 
 him go and show himself to the priest, and offer the gift, as 
 it was ordained by Moyses. 
 
 Jesus went to Capharnaum, where he was desired to show 
 his healing power in favour of a centurion's servant. The 
 centurion, though a Roman, had a high opinion of Jesus Christ, 
 and thought himself unworthy of approaching him in person. 
 He had done many good services to the Jewish nation, and 
 made himself many friends amongst the citizens of Capharna- 
 um : to them he communicated his distress on account of his sick 
 servant, and begged they would intercede in his behalf with 
 Jesus. The ancients of the Jews undertook to present his pe- 
 tition, and at their request our blessed Saviour went towards 
 the centurion's house. The centurion, whose humility was 
 equal to his faith, deemed himself unworthy to receive, or 
 even to speak to so great a guest : he desired some of his 
 friends to meet Jesus, and to say, in his name. Lord, I am not 
 worthy that thou shouldst enter under ray roof; say but the 
 word, and my servant shall be healed. The words are very 
 expressive of the sentiments which the centurion nourished 
 in his heart : they received the approbation of our blessed 
 Saviour himself: they are adopted by the Catholic Church 
 in the administration of the holy eucharist, wherein the same 
 Lord is truly and verily received by the faithful. Humility 
 inspired the diffident Roman to employ the intercession of his 
 Jewish friends, whom he thought more worthy than himself 
 of Jesus's favours. It is the example we follow, when, to 
 ()!)tain the divine blessings, we address ourselves to God's 
 more deserving friends, both in heaven and on earth, whose 
 piayers arc more likely to be heard than ours. The centu- 
 rion's request was granted through the mediation of his 
 friends, and Jesus healed his servant v.pon tlie spot where 
 (liey met him. 
 
 This charitable concern, which the centurion showed for 
 31 ^^ 
 
366 HISTORY OF THE [age vu 
 
 his dying servant, furnishes the holy fathers with an opportu- 
 nity of putting all Christian masters in mind of the care, which 
 they are obliged to take of their servants, especially wljen they 
 are sick ; it is a duty which they owe them in charity : to 
 neglect their domestic servants, either in their spiritual or in 
 their temporal distress, is, in the apostle's language, to be 
 worse than infidels. Masters never should forget that they 
 also have a Master in heaven, to whom the poor are as dear 
 as the rich, and with whom there is no exception of persons. 
 If they expect to be mercifully dealt with by almighty 
 God, they should remember to be kind to those whom he has 
 placed in their service. 
 
 The Widow's Son of Nairn, Luke 7-. [A. D. 32. 
 
 The miraculous power which Jesus Christ had frequently 
 exerted in favour of the sick, extended -also to the dead. 
 The first person restored to life, that we meet with in^ the 
 Gospel, was the daughter of Jairus, a ruler of the synagogue. 
 Jairus, it seems, neither had the faith nor the humility of the 
 centurion : for he asked Jesus to come to his house, and 
 thought it necessary that he should lay his hand upon the de- 
 ceased to raise her again to life. '. Our blessed Saviour was 
 pleased to comply with Jairus's request, went to his house, 
 bade the multitude retire, that were mourning round the 
 corpse, took the maiden by the hand, and she rose up. The 
 fame of this miracle was quickly spread through the whole 
 country. 
 
 Our blessed Lord, in one of his. excursions through Judea, 
 went to a city called Naim ; and, when he came near the 
 gate, behold, the corpse of a young man was carried out, 
 amidst the crowcl of a numerous attendance, to be buried. 
 He was a widow's only son, snatched out of life in the flower 
 of youth. Bathed in tears, the disconsolate mother attended 
 the funeral procession. Jesus saw her distress, was moved 
 with compassion, approached, and told her not to weep. She 
 made no answer ; the tears in abundance streamed from her 
 eyes, and silently expressed the anguish of her heart. He 
 advanced, and laid his hand upon the bier : they who carried 
 it stood still, and Jesus with empbasis exclaimed. Young 
 man, I say to thee, arise ! Awaked, as it were, by the power- 
 ful call, the young man instantly arose, and began to speak. 
 The spectators stood amazed, and glorified God, saying, A 
 
AGE VII.] NEW TESTAMENT. 367 
 
 great prophet is risen up amongst us, and God hath visited 
 his people. 
 
 To men, who extend not their thoughts beyond what 
 strikes their outward senses, it may seem as if our blessed 
 Saviour had met the funeral by chance, as it came out of the 
 gates of Nairn : but to the true believer it is evident, that 
 nothing less than a premeditated design to raise the dead, 
 carried him thither at that particular time. For, as the ho- 
 ly fathers observe in their comments upon this passage, 
 nothing happens by accident in this world ; all is directed by a 
 watchful and unerring Providence, and what short-sighted 
 mortals call chance, is the certain effect of a cause permitted 
 to act by the deliberate designs of God. The holy fathers, 
 moreover, consider the love, which the mother bore for an 
 only son, as a figure of that tender love, which the Church 
 has for her children : with the warmest aftection she embraces 
 each one in particular, as if he were the only one, and, with 
 the hopes of seeing them hereafter raised to eternal life, con- 
 soles herself amidst the cares and afflictions that must neces- 
 sarily befall her in this vale of tears. The spiritual death of 
 many of them is a subject to her of continual sorrow. With 
 a heavy heart she sees her thoughtless children snatched from 
 her arms by unruly passions, and hurried away by a train of 
 sins towards the fathomless abyss. She mourns their misfor- 
 tune, and implores the pity of her heavenly Spouse, that he 
 may raise them again by his powerful grace. With tliat hope 
 she , comforts herself in her afflictions, and with a longing de- 
 sire expects the hour, which is to restore her repenting sons 
 to life again. The repentance of a sinner gives joy not only 
 to the Church on earth, but also to the saints and angels who 
 are in heaven. Forthcre is joy in heaven upon the repent- 
 ance of every sinner. 
 
 Mary Magdalene. Luke 7. [A. D. 82. 
 
 The surprising and fre(}ucnt miracles of Jesus Christ being 
 rumoured throughout Judea and the country round about, the 
 people w(;re struck with a reverential awe, and proclaimed 
 Uini a great prophet, .lohn the Baptist, who was, during this 
 time, in prison, judged it a favourable op|>ortunity to convince 
 his disciples that Jesus was the true Mcssias, and therefore 
 tent two of them, as from himself, to ask him whether he 
 was not the person whom the prophets had foretold, and the 
 Gentiles expected for their salvation. The conduct of our 
 
368 HISTORY OF THE [age vir. 
 
 blessed Saviour on that occasion is very remarkable. He 
 knew how jealous those disciples were of their master's re- 
 putation, and how much afraid lest any one should be thought 
 greater than the Baptist ; he therefore chose to say nothing 
 that might give them uneasiness, or increase their jealousy : 
 he spoke by his works, and wrought many miracles in their 
 presence ; then bade them return and tell John what they had 
 seen. When they were gone, Jesus began to commend the 
 Baptist for his unparalleled virtues, for his fortitude, for his 
 unshaken constancy and penitential life. He also spoke to 
 the people upon the necessity of doing penance ; which was 
 to open to them the kingdom of heaven ; for the kingdom of 
 heaven requires violence, says he, and the violent bear it 
 away. Wo be to the citizens of Corozain and Bethsaida ; 
 wo be to the town of Capharnaum, who have rejected those 
 graces, and remained in sensible Aat those miracles, which, long 
 ago, would have moved the heathenish inhabitants of Tyre 
 and Sidon to do penance in sackcloth and ashes. Bethania 
 was more happy in the illustrious conversion of Magdalene, 
 a noted sinner in the city. ' This woman, who became hence- 
 forward as famous for her piety, as she had hitherto been 
 infamous for her disordeiiy life, came to Jesus, when he was 
 at dinner in the house of Simon, the leper. With a forward- 
 ness which was only excusable from the goodness of her in- 
 tention, she rushed into the room, and, coming behind, near to 
 Jesus's feet, threw herself upon the ground to kiss and em- 
 brace them ; then, bathing them with her tears, she perfumed 
 them with a precious ointment, and wiped them with her 
 hair. Simon, who was of the Pharisean sect, began to think 
 it very extraordinary, that Jesus Christ, if he was a prophet, 
 should not know the woman to be a sinner ; or, if he did, that 
 he should let her come so near him. But he soon found how 
 presumptuous he had been in forming such judgments in his 
 heart, and, by the answers he gave to our blessed Saviour's 
 questions, was forced to own hi^ mistake. Jesus bade him 
 observe the humble services which Magdalene had done him, 
 since she entered the room, commended her for the fervour 
 of her charity, and the activity of her faith, and declared, 
 that many sins were forgiven her, because she had loved 
 much : he told her to depart in peace. 
 
 Mary Magdalene, say the holy fathers, is the perfect model 
 of a true penitent ; from her heart she detested the past ir- 
 regularities of her life ; she bade adieu to sin, with a firm pur- 
 pose never to relapse again. In the work of her conversion, 
 i 
 
AGE vii.J JNEW TESTAMENT. 369 
 
 she employed the very things, which she hitherto had made 
 subservient to the works of sin ; her hair, her ointments, and 
 perfumes, the past incentives of her passions, were piously 
 sacrificed to the exercise of penance. Abandoned as she had 
 been to habitual vice, she became pure in the sight of God, 
 as soon as the fire of charity sanctified her penitence, and re- 
 fined her affections from the dregs of sin. 
 
 Parable of the Sower, Mat. 13. [A. D. 32. 
 
 Our blessed Saviour had one day sat himself down on the 
 seashore ; vast crowds of people gathered round, and, as they 
 pressed upon him, he stepped into a boat, and from thence 
 made a long discourse to them, as they stood upon the shore. 
 He chose to convey his instructions chiefly in parables and 
 figures, according to the use and style of language in those 
 countries. Amongst other parables, he proposed that of the 
 sower, which he distinguished into four parts. A husband- 
 man, said he, went forth to sow his seed, of which some fell 
 beyond the bounds of the field, upon the high way, where it 
 was either trodden under foot by travellers, or eaten by the 
 birds. In the explication of this first part of the parable, as 
 he delivered it afterwards in private to his apostles, our bless- 
 ed Saviour says, that the seed is the word of God, and that 
 they by the way side are the hearers, who forget the word 
 almost as soon as they have heard it. For the devil comes 
 immediately, and, either by his own wicked suggestions, or 
 by his agents, as so many fowls of the air, takes away the 
 seed of salvation from their hearts, lest it should there quick- 
 en their faith, and produce the fruits of eternal life. The 
 second part of the parable is that in which the seed is said 
 to fall upon a rock, where, meeting with no depth of soil, it is 
 burned up by the sun almost as soon as it begins to spring. 
 And these arc they, says Christ, who at first seem pleased 
 with the word of God, but, having no great fund of goodness, 
 forget it in the time of trial, and fly back at the approach of 
 temptation. Such persons arc very apt to deceive them- 
 selves, and their illusion is this : the pleasure, which they 
 seem to find in receiving the word of (»od, makes them fancy 
 that they want nothing more to produce the fruit of godliness 
 in their souls ; little tliinking that a heart, which is not soft- 
 ened by compunction, and improved by works of piety, is in- 
 capable of producing any lasting good. The third part of the 
 parable is that in which the seed is said to have fallen among 
 
 A A A 
 
370 HISTORY OF THE [age vii 
 
 thorns : the thorns grew up and choked it. Such is the 
 misfortune of those, says our Lord, whose thoughts are taken 
 up with the concerns of this world. They indeed hear the 
 word of God; but the cares of life, their restless desires, and 
 worldly pursuits, stifle the growth of virtue in their souls, 
 and prevent its fruit. On a heart, thus entangled and per- 
 plexed with deceitful riches, the sacred word of God, whether 
 written or delivered by his ministers, has but little or no ef- 
 fect. The fourth and last division of the parable marks the 
 different produce of that part of the seed which fell upon good 
 ground. In some the increase was a hundred grains for one ; 
 in some it was sixty; and in others only thirty. Such are the 
 different degrees of goodness, which the word of God pro- 
 duces in the hearts of the faithful, according to the disposi- 
 tions it there meets with. If the heart is but singly good, it 
 will npt shov/ itself by many heroic actions, and if not culti- 
 vated with continual care, it will be in danger of growing bad. 
 For which reason it is our duty to strive and pray daily, that 
 we may become more and more perfect in the increase of 
 charity and good works. 
 
 It is by patience that we reap the fruit of our endeavours ; 
 it is by taking pains, that we advance in virtue ; by sufferings 
 and by labour in the divine service, our charity becomes more 
 vigorous. Charity is, as it were, the root of Christian piety ; 
 from thence all other virtues draw their life, their nourish- 
 ment, and beauty ; the more vigorous the root, the richer 
 will be the fruit it produces. Watered by the dew of hea- 
 venly graces, it will shoot up into an increase of those shining 
 virtues, which adorn the Church, and distinguish each indus- 
 trious member in his respective state and calling. 
 
 Decollation of Saint John. Mark 6. [A. D. 32. 
 
 Although the doctrine of our blessed Saviour was so 
 pure in its principles, so conformable to reason, so confirmed 
 by miracles, and so pleasing in its promises of eternal glory, 
 yet few embraced it. A general incredulity and obduracy 
 of heart prevailed in the cities of Judea, and in no city more 
 than in that of Nazareth. It was natural to imagine, that the 
 Nazareans would have thought themselves in some sort ho- 
 noured by the fame of One, who had lived and grown up 
 amongst them, and that they would have cherished him, as 
 the most valuable of their citizens. Their behaviour was 
 diametrically the opposite. They had seen and conversed 
 
4GE vn.] NEW TESTAMENT. 371 
 
 with him from his youth ; they knew no learaing that he had 
 acquired ; in his figure they discovered nothing that set him 
 above the common level ; in his mother and relations they 
 beheld no title that distinguished him from the poorer class 
 of the people. To his doctrine, therefore, they would give 
 no credit, nor would they allow his miracles, which they had 
 not seen. The great reputation which Jesus had acquired 
 amongst others made them jealous, and their jealousy grew 
 into a violent antipathy against him. They laid hands upon 
 him, and led him to the steep point of the rock, on which 
 their town was built, with an intention to throw him head- 
 long down. But the hour for Jesus to die was not yet come, 
 and no human malice could advance it. He slipped out of 
 their hands, and walked away through the midst of them. 
 This perverse incredulity of the Nazareans hindered Jesus 
 from working any miracles amongst them, excepting the cure 
 of some of their sick, which he did by imposing his hands 
 upon them. On his return from Nazareth, he was informed 
 of John the Baptist's death. 
 
 It has been already mentioned, that saint John was cast 
 into prison on account of the reprimand he gave to king He- 
 rod, for his incestuous connexion with Herodias, the wife 
 of his brother Philip. Herodias had often solicited the king 
 to have him put to death, and the king as often refused to 
 consent, not only from a principle of esteem for the holy man, 
 but likewise from a fear of the people's resentment, who ve- 
 nerated the Baptist as a wonderful prophet. But Herod's 
 imprudence betrayed him soon after to commit the bloody 
 deed. He celebrated his birth-day with great mirth and mag- 
 nificence : a grand entertainment was prepared, and the chief 
 men of Galilee were invited to attend ; the daughter of He- 
 rodias was introduced before the company, and desired to 
 dance. The manner of her performance so pleased the king, 
 that he hastily promised, upon oath, to give her whatsoever 
 shv. should ask, though it were half his kingdom. The girl 
 immediately left the room to consult her mother what she 
 should ask. Go and ask for the head of John the Baptist, 
 r( plied the adulteress. The girl ran back to Herod, and de- 
 sired that he would forthwith give her, on a dish, the head of 
 John the Baptist. Struck at the unnatural reauest, the king 
 was sorry for the rash promise he had made, but, out of re- 
 spect to the company, resolved to keep his oath, not to dis- 
 please the daughter of Herodias. He, therefore, ordered an 
 executioner to go forthwith to the prison, and cut off the 
 
372 HISTORY OF THE [age vii. 
 
 Baptist's head. The head was given in a dish to the girl, 
 and the girl presented it to her mother. 
 
 Thus was the great precursor of our Lord impiously slain 
 in the vigour of life ; thus was John murdered by the sword 
 of Herod, who had always admired and esteemed him for his 
 purity of doctrine and sanctity of morals. Herod fell not all 
 at once into that enormity of guilt ; by gradual steps he had 
 been advancing towards the depth of crimes ; one excess had 
 led him on to another ; a lustful passion opened the way to 
 incest, and incest plunged him into murder. Herod was per- 
 mitted to take away the life of saint John the Baptist, greater 
 than whom no prophet had ever risen amongst the sons of 
 women. The life of that holy man was sacrificed to the ca- 
 pricious revenge of a wicked woman : it was sacrificed for a 
 dance ! Hence we see, says saint Gregory, in what light we 
 are to consider this mortal life, which is so liable to misfor- 
 tunes, and so miserably harassed by the suspicions, by the 
 hatred, and the slanders of wicked men. It is to a future life, 
 that we should constantly look up ; a life, which neither the 
 tongue of slander, nor the sword of persecution, can affect. 
 Tyrants may rage and threaten; pain may crumble these 
 mortal bodies into dust ; a passing death will open us an en- 
 trance into that heavenly kingdom, where the blessed know 
 no change, and fear no decay. 
 
 Miracle of the Loaves and Fishes. Mat. 14. [A. D. 32. 
 
 Our blessed Saviour, upon the death of John the Baptist, 
 retired, with his apostles, into the wilderness. In his uner- 
 ring wisdom, by which he sweetly assigns all things to their 
 appointed times and places, he deemed it expedient to with- 
 draw from the public at a time that his miracles began to be 
 the subject of inquiry at court. Herod, the son of a jealous 
 father, who had sought to destroy Jesus amongst the slaugh- 
 tered innocents, was curious to know who the man could be, 
 who appeared so powerful in word or work : and, while some 
 said, he must be Elias, or one of the prophets, he vainly fan- 
 cied him to be the Baptist risen from the dead. Jesus left 
 them to their groundless conjectures, and crossed the lake of 
 Genezareth, to conceal himself with his apostles in the de- 
 sert. When he came to the opposite shore, he found a mul- 
 titude of people, who had gone round by land, and were re- 
 solved to accompany him, for the sake of hearing his instruc- 
 tions, and of seeing his miracles. They proceeded in a body 
 
AGE VII.] NEW TESTAMENT. 373 
 
 together, and advanced some way into the desert. The day 
 began to decline ; the apostles came to their divine Master, 
 and advised him to dismiss the people, that they might pro- 
 vide themselves with something to eaU For they were still 
 fasting, and had brought no provisions with themj the place 
 a desert, and no town was near. Jesus bade his apostles pro- 
 duce their slender store, and asked what it was ; they an- 
 swered, Only five barley loaves and two fishes. Divide the 
 multitude into companies, replied our Saviour, and make them 
 sit down upon the grass. Then, taking the bread into his 
 hands, and lifting up his eyes to heaven, he blessed the loaves 
 and the fishes, and gave them to his disciples to distribute. In 
 the act of distribution, both the bread and the fishes w^ere so 
 wonderfully multiplied, that they were more than sufficient to 
 satisfy the whole multitude, which amounted to five thousand, 
 besides women and children. They all eat till they were sa- 
 tiated, and of the fragments that remained, there was still 
 enough to fill twelve baskets. 
 
 The holy fathers consider these five thousand men as a 
 figure of those Christians, who quit the world, in desire, at 
 least, to follow Jesus Christ through the desert of this life. 
 Their pleasing conduct presents us with an admirable picture 
 of those virtues, which distinguish the perfect members of 
 Christ's Church. Attached to the company of their divine 
 Master, they attentively listen to his eternal truths ; they seek 
 no earthly comfort, but dependently upon his will. The 
 union amongst themselves is so perfect, that they seem to 
 make but one man,, being all warmed with the same zeal, and 
 animated with the same spirit, in pursuit of the same end. 
 They arc happy in the presence of Jesus, their Lord and Sa- 
 viour ; they persist in his service without being tired, and 
 joyfully bear whatever labours and ditliculties they meet with, 
 rather than fail in the fidelity which they owe to their Creator. 
 Resigned to the divine will, they trust to the fatherly good- 
 ness of a God-man in their present wants ; they know he has 
 numbered the hairs of their heads, not one of which falls to 
 the ground without his permission : they remember it is he, 
 who feeds the birds of the air, and never abandons those who 
 are serious in their endeavours to serve him. With such 
 sentiments of faitii and holy confidence, they persevere to the 
 end, and deserve thereby iq receive the reward of their pa- 
 \wnvv. 
 
 32 
 
374 HISTORY OF THE [age vii. 
 
 Saint Peter upon the Waters, Mat. 14. [A. D. 32. 
 
 The wonderful multiplication of the loaves and fishes im- 
 pressed such a sense of gratitude upon the hearts of the peo- 
 ple, that they were for setting the crown upon their bene- 
 factor's head, and making him king. But our blessed Lord, 
 who, by example as well as by word of mouth, came to teach 
 his followers not to seek, much less to intrude themselves 
 into worldly dignities and honours, fled from them, and 
 concealed himself in a neighbouring mountain. When it 
 was grown dusk, and the people were dispersed, the disciples 
 went back to the seashore. For he had told them to take 
 the boat, and return without him to Bethsaida. This he did, 
 as the event showed, to convince them of their weakness in 
 the absence of their divine Master, without whom they could 
 do nothing. They had no sooner put to sea, but a storm 
 arose, and the boats were violently tossed by the foaming 
 waves. They plied their oars, they exerted all their might 
 and struggled with the contrary wind the whole night. Our 
 blessed Saviour saw them from the shore, but seemed in no 
 great haste to help them. About the break of day, he ad- 
 vanced towards them upon the surface of the deep, and came 
 near the boat, as if he meant to pass them. The spectacle 
 was new to the disciples : not knowing how any one could 
 walk upon the waters, they took it for a ghost, and screamed 
 out for fright. Jesus upon that spoke to them, and said. Fear 
 not ; it is I. Peter was the first to know his Master's voice, 
 and, being as regardless of danger as he was confident of the 
 divine succour, immediately replied. Lord, if it is you, bid me 
 come to you upon the waters. Jesus said. Come. Peter that 
 instant threw himself out of the boat, and, to the great astonish- 
 ment of the rest, walked as steadily upon the rolling billows, 
 as though he had trod on solid ground. He went boldly on, 
 till he came near to our blessed Saviour, when, perceiving the 
 wind was high and the sea rough, he lost courage, and began 
 to sink. Terrified at his situation, he cried out. Save me, 
 Lord ; and Jesus stretched forth his hand, took hold of him, 
 saying. Thou man of little faith, why didst thou doubt ? He 
 entered with him into the boat; the wind fell, and they 
 rowed ashore. 
 
 The holy fathers, who consider all the words and actions 
 of our Saviour as full of mystery, ask the question, why he 
 would permit his apostle to sink, after he had expressly com- 
 manded him to come forth upon the waters. It was, say they, 
 
AGE VII.] ISEW TESTAMENT. 375 
 
 to convince him, by experience, that his life and being de- 
 pended on the saving hand of God ; it was to check that for- 
 ward boldness, which seems to have been blended in his natu- 
 ral disposition, lest it might make him vain and presumptuous. 
 A certain degree of fearfulness is conducive to our spiritual 
 good : it helps to make us humble and diffident of ourselves : 
 it is founded in the knowledge of our own inability, and this 
 knowledge tells us, that, for the success of our undertaldngs, 
 we must solely depend on God, who lets us down and draws 
 us up again as he pleases. Of all those who have the happi- 
 ness to believe in Christ, there is not one who has not received, 
 and does not daily receive, from his divine hand, greater favours 
 than saint Peter did in being preserved from the watery deep. 
 There are other storms more fatal to our souls ; there are 
 other gulfs, and other waters of perdition, from which we 
 stand hourly in need of being saved by the grace of our Re- 
 deemer ; without his supporting hand, we long time since 
 had sunk beneath the evils that surround us. 
 
 Jesiis the living Bread. John 6. [A. D. 32. 
 
 The Jews, who had followed Jesus into the desert, having 
 lost sight of him, and knowing that his disciples were gone 
 across the lake, returned to Capharnaum, where they were 
 surprised to find him. They asked him when and how he 
 came. Jesus, without taking notice of their inquiries, told 
 them, they only followed him for the sake of the bread, 
 which they had miraculously shared in the day before, and 
 from thence took occasion of mentioning a much more excel- 
 lent Bread, which he promised to give them for their nourish- 
 ment to eternal life. For 1 am the living Bread, which came 
 down from heaven, said he, and this is the Bread which I 
 shall give ; it is my flesh, for the life of the world ; and who- 
 soever eateth thereof, he shall live for ever. The incredu- 
 lous Jews, not being acquainted with a doctrine so spiritual 
 and sublime, called it a harsh saying, and disputed with one 
 another, how it were possible he could give them his flesh to 
 eat. But, notwithstanding their cavils, our blessed Lord posi- 
 tively asserted the point in question, and, in terms still more 
 explicit, thus confirmed what he had just told them ; Fert/y, 
 venly^ I smj unto you ^ unle^ss you eat the flesh of the Son of 
 man^ ami drink hvt blood, you shall not have Itfe in you. 
 He that eateth my flesh, and dtinketh my bloody haih life 
 everlasting : he abideth in i/ie, and J in him. For my flesh 
 
376 HISTORY OF THE [age vii. 
 
 is truly meaf^ and my blood is truly drink. This is the 
 Bread which cometh down from heaven^ not like the manna j 
 of which your fathers eat and died. He that eateth this 
 Bread shall live for ever. Many, therefore, of the Jews, 
 who were present, and even some of the disciples, took of- 
 fence at these expressions, and were scandalized at the doc- 
 trine they conveyed ; and, because they did not understand 
 how Christ could really give them his flesh to eat, and His 
 blood to drink, refused to believe, and left him. According 
 to their carnal notion of things, they concluded that Jesus 
 meant to give them his flesh to eat, and his blood to 
 drink, not concealed under the pure appearances of bread 
 and wine, but in a disgustful manner, like the flesh of 
 a dead man, says saint Austin, or a piece of meat from the 
 shambles. And, therefore, to disabuse them of that gross mis- 
 take, our blessed Saviour told them, that flesh inanimate, and 
 separated from the spirit, would profit nothing ; but that the 
 flesh which he should give them was quickened by the spirit, 
 and should quicken them. Having given that explanation of 
 the manner in which he promised to communicate his body 
 and his blood, as he did verily and indeed, at his last supper, 
 he returned to the twelve, and asked them, if they would 
 also leave him : upon which saint Peter, with his wonted 
 zeal, made answer. To whom, Lord, shall we go ? Thou hast 
 the words of eternal life : we believe and know thee to be 
 Christ, the Son of God. 
 
 Our blessed Lord, perceiving the minds of the people were 
 exasperated against him, on account of his doctrine, withdrew 
 from that part of the country, and retired towards the confines 
 of Tyre and Sidon. Notwithstanding the desire he seemed 
 to have of being there concealed, he was discovered by a 
 Chananean woman, whose daughter was possessed by an evil 
 spirit. She came and earnestly besought him to have pity 
 on her : he made her no answer : she redoubled her prayers, 
 crying aloud for relief: the apostles interceded in her behalf, 
 and Jesus said, that he was sent only to those, who were 
 perishing in the house of Israel. Not discouraged at the 
 refusal, the woman pushed forward, and cast herself at the 
 feet of Jesus, saying, Lord, help me. Jesus told her it was 
 not fit to take the children's bread, and give it to the dogs. 
 Yes, Lord, said she, with an humble confidence, even the 
 dogs are permitted to eat of the crumbs, that fall from their 
 master's table ; I ask no more. Then Jesus, overcome as it 
 were by her pious importunity, made answer, O woman, great 
 
AGE VII.] NEW TESTAMENT. 377 
 
 is thy faith ; be it done, as thou desirest : and her daughter 
 was cured from that hour. 
 
 Our blessed Saviour, says saint Chrysostom, refused at 
 first to listen to the petition of this Chananean woman, that 
 by her example he might instruct us with what faith, humili- 
 ty, and perseverance, we ought to pray. To make his ser- 
 vants the more sensible of his mercy, and the more eager to 
 obtain it, he often seems to pay no attention to their prayers, 
 till he has exercised them in the virtues of humility and pa- 
 tience. Ask, says he, and you shall receive ; knock, and it 
 shall be opened to you. 
 
 Transfiguration of our Lord, Mat. 17. [A. D. 33. 
 
 Our blessed Saviour, after some stay in the confines of 
 Tyre, returned into Galilee, where he wrought m&ny mira- 
 culous cures of the infirm and lame, of the blind and dumb. 
 After that, he visited the borders of Caesarea, which was a 
 town situated near the springs of the River Jordan, and sub- 
 ject to Philip, the brother of king Herod. Being on the way 
 thither, and conversing with his apostles, as they went along, 
 he asked them. Who do the people say I am ? Some say you 
 are John the Baptist, answered the apostles, and some Elias ; 
 others again say that you are Jeremias, or some one of the 
 ancient prophets. But you, said our blessed Saviour, who 
 do you say I am ? Simon Peter, without a moment's hesita- 
 tion, made answer, and said. Thou art Christ, the Son of the 
 living God. Blessed art thou, Simon Bar-Jona, replied our 
 Saviour ; because it is not from the dictates of flesh and blood, 
 but by the revelation of my heavenly Father, that thou hast 
 learned this truth. And I say unto thee, because thou art 
 Peter, which is to say, a rock, that upon this rock I will build 
 my Church, and the powers of hell shall never prevail against 
 her. To thee, also, I will give the keys of the kingdom of 
 heaven, and whatsoever thou shalt bind or loose on earth 
 shall be also bound or loosed in heaven. Such is the solemn 
 promise, which Jesus ('hrist then made to Siiint Peter, of consti- 
 tuting him the head of his Church, which, like a great fabric, 
 being built on him, as on a firm rock, he assures them shall 
 never fail. Nor by any fault, which that a|M>9tlc committed 
 aftcMwards, was Jesus ever provoked to retract the promise 
 he had once made. But, lest a promise so flattering and ex- 
 tensive might render that apostle too elate, he humbled him 
 soon after by a rebuke the most severe. For Peter, being 
 32 • B B B 
 
378 HISTORY OF THE [age vil 
 
 not yet initiated in the mystery of the cross, endeavoured to 
 dissuade his divine Master from exposing himself to the ig- 
 nominious treatment that awaited him at Jerusalem. Satan, 
 replied our Saviour, — for so he called him, to make him sensi- 
 ble of his error in opposing the divine will, — go back ; thou art 
 a scandal to me ; thou dost not relish the things of God. 
 For he, who will save his life, shall lose it, and he, who shall 
 lose his life for my sake, shall find it. If any man will come 
 after me, let him deny himself, take up his cross, and so fol- 
 low me. 
 
 Six days after this, Jesus called aside three of his apostles, 
 who seem to have been greater favourites than the rest, and 
 went with them to a high mountain, which is generally 
 thought to have been the mountain of Thabor in Galilee. He 
 there composed himself to pray in their presence ; and, as he 
 prayed, his body was transfigured into the appearance of a 
 glorified body. His face shone with resplendent brightness, 
 like the sun, and his garments became white as snow. Moy- 
 ses and Elias appeared at the same time, and discoursed with 
 him upon the subject of his future passion in Jerusalem. 
 Saint Peter, in a transport of joy at what he saw, cried out, 
 Lord, it is good for us to remain here ; if thou wilt, let us 
 make three tents, one for thee, one for Moyses, and a third 
 for Ehas. And, as he was speaking, behold, a bright-shining 
 cloud spread itself over them, and from the cloud issued forth 
 a voice, saying, This is my beloved Son ; hear ye him. The 
 three apostles, at the sound, fell prostrate on their faces, and 
 remained trembling on the ground till Jesus came, and, with 
 a gentle touch, bade them rise, and not fear. He then went 
 down with them from the mountain, but strictly charged 
 them not to say a word of what they had seen, till the Son 
 of man should be risen from the dead. 
 
 This mysterious transfiguration of our Lord was one of the 
 means he made use of to confirm the faith of his apostles, 
 and to convince them in a manner the most sensible of his 
 divinity : and, in effect, saint Peter has mentioned it, in one 
 of his Epistles, as a convincing evidence of that eternal truth. 
 Jesus Christ, by exhibiting to his favourite apostles the figure 
 of a glorified body, was pleased to give them a foresight of 
 that happy change, which the bodies of his elect shall put on 
 at the general resurrection. By that he inspired them with 
 fresh zeal in his service ; by that he animated them with new 
 courage to undertake and suffer great things for his holy 
 name ; by that, in fine, he showed them how transcendent 
 
AGE VII.] NEW TESTAMENT. 379 
 
 the glory is of that supernatural happiness, which shall re- 
 ward the light and momentary tribulations that the just here 
 undergo for God's sake. 
 
 A Child the Model of Humility. Mat. 18. [A. D. 33. 
 
 As our blessed Saviour came down from the mountain, he 
 saw a crowd of people gathered round his other disciples, 
 who were endeavouring, without effect, to cast the devil out 
 of a young man, brought to them by his father, in Jesus's ab- 
 sence. The father, perceiving Jesus:, as he approached, ran 
 to meet him, and humbly besought him to have pity on his 
 unhappy son, and to deliver him from the evil spirit, that 
 tormented him. Jesus heard and granted him his petition. 
 Then came the disciples secretly to Jesus, and asked, why 
 they had not been able to relieve the young man, since he 
 had given them power over the infernal spirits. It was on 
 account of your incredulity, replied our Saviour ; for, if you 
 had but faith, you might move mountains ; this kind of devil 
 was not to be moved but by prayer and fasting. They walked 
 on towards the city of Capharnaum, which for two years had 
 been our Saviour's chief place of residence : he spoke to 
 them, as they went along, upon his approaching death and 
 resurrection. His language was a mystery to the disciples, 
 nor did they understand what he meant : they began some 
 other subject of discourse, and disputed apart with one ano- 
 ther, which amongst them seemed to be the greater man. 
 When they reached Capliarnaum, the tax-gatherers came to 
 saint Peter, and asked him if his master did not pay the tri- 
 bute money. Saint Peter answered that he did, and went 
 straight to the house of his Master's abode. As soon as he 
 entered, Jesus prevented liim, and askeci, from whom it was, 
 that tlie princes of the earth received tribute ; whether 
 from their chihhen, or from strangers. From strangers, re- 
 plied Peter : the children then are free, said our Saviour ; 
 but, tliat we may not scandali/e them, go to the sea, and take 
 the first fish tliat comes to hand : upon opening its mouth, 
 you will find a piece of money, which you shall pay to the 
 officer for us two. In this instance^ our blessed Lord in- 
 structs his followers to comply with tlic well-regulated duties 
 of social lif(% and to obey those civil powers that are esta- 
 blished for the good of tin* coimnunity. 
 
 The apostles being met at our Saviour's dwelling, he ask- 
 ed them what they had been disputing about, as they came 
 
380 HISTORY OF THE [age vii, 
 
 along : they made him no answer. He therefore sat down, 
 called them round him, and, in order to cure them of their 
 \ain notion of preferment in his service, said, Whoever 
 amongst you would wish to become the first, let him demean 
 himself as the last, and behave as if he were the servant of 
 all. And, to give them as distinct an idea as w^as possible of 
 that humble spirit, which he desired to infuse into their souls, 
 he brought forward a little child, and, placing him before them, 
 said, that, unless they became like unto that little one, they 
 should never enter into the kingdom of heaven. 
 
 Humility is a virtue essentially requisite for salvation ; re- 
 pugnant as it is to human pride, it must be studiously che- 
 rished, if we pretend to a place in the kingdom of Christ. It 
 is of the utmost consequence to check that strong inclination, 
 by which we are led to think highly of ourselves, to grow 
 impatient of restraint, and to run after every object, which 
 either flatters our vanity, or feeds our ambition. The only 
 ambition worthy of a Christian, is to rival the perfection of 
 the saints by a holy life, to aim at a crown of immortal glory 
 amongst the angels, and to aspire to the happiness of being 
 exalted by our heavenly Father in his kingdom. We are 
 born, and have been baptized for greater things than to be- 
 come slaves to the base passions of corrupt nature. How- 
 ever shining may be the talents, wealth, and titles, which 
 make one man appear greater than another in the eyes of his 
 fellow-creatures, it is humility, it is charity, and the other 
 Gospel virtues, which constitute the real goodness of a Chris- 
 tian, and render him truly great in the sight of God. The 
 comparison of a little child, as it is applied by our blessed 
 Saviour, strikes at the root, and checks the very sap of pride. 
 To enable us to form some judgment of ourselves, and to see 
 what place we deserve amongst the followers of Jesus Christ, 
 let us look into our hearts, and there search for the disposi- 
 tions of the tractable little child. Humility of sentiments, 
 innocence of manners, a docile submission and obedience to 
 God in his substitutes and precepts, must form the charactei 
 of every Christian, who means to enter through the narrow 
 gate into everlasting life. 
 
 The ten Lepers, Luke 17. [A.D.33. 
 
 The feast of tabernacles being near, the apostles pressed 
 their divine Master to go into Judea, and made use of argu- 
 ments to persuade him to it. They considered it as a fair 
 
AGE VII.] NEW TESTAMENT. 381 
 
 opportunity of showing himself at Jerusalem, and of display- 
 ing his miracles to the world ; they said, some of his follow- 
 ers were wavering in their faith, and required the evidencp 
 of miracles to fix them in his service. Jesus had quitted Ju- 
 dea, as we have seen, upon the death of John the Baptist, and 
 he knew the Jews sought to put him also to death ; he there- 
 fore told his apostles, that his time was not yet come, nor 
 would he accompany them amongst his enemies. Wherefore, 
 as they wished to be at Jerusalem for the beginning of the 
 festival, they set off without him : he remained some days in 
 Galilee, and then followed them, but in a private manner, and 
 unattended by any of his disciples. He passed through the 
 middle of Samaria, and, coming to a certain town of the coun- 
 try, was discovered by ten lepers, who, standing at a dis- 
 tance, and raising their voice in a suppliant manner, begged 
 he would have mercy on them. Jesus, pitying their condi- 
 tion, bade them go and show themselves to the priests. The 
 lepers went, in obedience to his command, and, in the way, 
 were suddenly made clean. Struck at the miracle, one of 
 them immediately began, with a loud voice, to proclaim the 
 praises of almighty God, ran back to his divine benefactor, 
 and, throwing himself at his feet, returned thanks for the 
 blessing he had received. Jesus asked him, if they were not 
 ten who had been cured, and what was become of the other 
 nine. For, of them all, says saint Luke, this was the only one 
 who returned to give glory to God — and he was a Samaritan. 
 Jesus bade him rise, commended his faith, and dismissed him. 
 The reproach, which our blessed Saviour cast upon the 
 nine lepers for not coming to thank him for the mercy he had 
 shown them, proves how much he is displeased with the vice 
 of ingratitude. Ingratitude, says saint Bernard, dries up the 
 fountain of piety, stops the flow of divine grace, and hinders 
 the hand of God from showering down the favours he has in 
 store for his deserving friends. No favour from (Jod, say the 
 holy fathers, ought to be received, without the deepest sense 
 of gratitude : gratitude in return for one favour is the surest 
 way to receive a second. Gratitude is a part of our Christian 
 duty ; it is a pleasing virtue, and the characteristic of a good 
 heart. It is not enough to observe a silent respect for our 
 benefactors, or to content ourselves with the inward satisfac- 
 tion we feel upon some extraordinary favour they have done 
 us. The nine ungrateful le})ors were uiukMihtedly sensible 
 of the notice which Jesus Christ had taken of them, admired 
 his goodness, and rejoiced at their cure. But they returned 
 
382 HISTORY OF THE [age vii. 
 
 no public thanks, they showed no exterior signs of a grateful 
 heart ; their memory is therefore branded with infamy to fu- 
 ture ages, that Christians may from thence conceive a just 
 horror of ingratitude, which renders them odious to God and 
 man. Happy is the man, says saint Bernard, who is never 
 w eary in returning thanks to God for the daily benefits he re- 
 ceives ; who, considering himself as a stranger in this world, 
 acknowledges every act of kindness as a favour the more 
 gratuitously bestowed, since, of himself, without the grace oi 
 his merciful Redeemer, he can merit nothing but contempt 
 and punishment. 
 
 The Woman taken in Adultery, John 8. [A. D. ^^. 
 
 Jesus made no stay in Samaria, but went straight on to 
 Jerusalem. Upon his arrival there, he found the Jews 
 strangely divided in their opinions about him : some main- 
 tained him to be a good man, others not : they had looked for 
 him on the first day of the feast, and, not finding him, many 
 called him a seducer of the people. When the time of the 
 festival was half over — for it lasted eight days — Jesus appeared 
 publicly in the temple, and, sitting down to instruct the peo- 
 ple, drew the eyes and attention of all upon him. They ad- 
 mired the heavenly doctrine that flowed from his lips, and 
 stood astonished at the manner in which he delivered himself. 
 For they knew he had never been initiated in the study ot 
 the law, nor been ever taught in the school of human learning. 
 He gave full scope to his zeal, and spoke his sentiments so 
 freely, that the people wondered to see the Pharisees remain 
 silent ; and some even began to doubt, whether the Scribes 
 and elders had not at last acknowledged him for the true Mes- 
 sias : many of the people believed in him, and paid him great 
 respect, on account of the miracles he wrought. The Phari- 
 sees swelled with envy ; nor would their pride suffer them to 
 stand inactive any longer. They sent their ofiicers to appre- 
 hend and bring Jesus before them. But Jesus's hour was not 
 yet come ; the officers were so charmed with his discourse, 
 that they made no attempt to seize him, and returned as they 
 came : being reprimanded by their masters for not having 
 executed their orders, they made no other answer, than that 
 no man ever spoke like him. Jesus returned at his own 
 hour to the mountain of Olives to pray, and came betimes 
 next morning into the temple, where he resumed his mstruc- 
 tions to the people. The Pharisees with pain beheld the 
 
AGE vit^ NEW TESTAMENT. 383 
 
 success that attended his preaching, while some styled him 
 the Prophet, and some the Christ : being bent upon his ruin, 
 they watched every opportunity that seemed favourable to 
 their invidious design, and left no stone unturned to slander 
 his reputation, and destroy his credit amongst the people. 
 They had surprised a woman in the fact of adultery ; they 
 led her away to the temple, presented her to Jesus, and ask- 
 ed him what he would have done to her ? Their intention 
 was, to traduce him before the public ; to accuse him of cru- 
 elty, if he condemned her, and of violating the law, if he ac- 
 quitted her. For the law of Moyses ordained, that every wo- 
 man convicted of adultery should be stoned to death. Our 
 blessed Lord, who saw through the malice of their hearts, 
 bowed himself down, as they continued asking him, and, with 
 his fingers, wrote upon the ground. They repeated the ques- 
 tion, and insisted upon an answer. Jesus raised himself up 
 and said. Let him who is without sin amongst you cast the 
 first stone at her ; then, stooping down again, wrote as before 
 on the ground. The Pharisees, upon that, sneaked away 
 one by one, and left the woman standing in the midst. Je- 
 sus raised himself up, and asked her if any one had condemn- 
 ed her, and she answered. No one : Neither shall I, replied 
 he ; depart in peace, and beware thou sin no more. 
 
 By this example, our blessed Saviour teaches us to look 
 into ourselves, and to examine our own conduct rather than 
 censure that of our neighbour. Men oftentimes have a hor- 
 ror, of gross sins, that strike their senses, and take no notice 
 of internal sins, which are, perhaps, more monstrous in the 
 eye of a pure Spirit. The sin of the rebel angel in heaven, 
 and the sin of our first parents in paradise, were undoubtedly 
 more heinous than that of the adulteress. It is unpardonable 
 in a Christian harshly to censure and condemn his brother, 
 because he has fallen into a fault, of which he himself is |H»r- 
 haps innocent. It would better become him to humble his 
 soul before (lod, by whose mercy he has been hitherto pre- 
 served from lulling into sins still more enormous ; which, 
 considering the instability of his heart, he knows not how 
 soon it may be his misfortune to commit. If we expect to 
 be treated with lenity in our misfortunes, we should not for- 
 get to show that lenity to others. Lenity is one of the most 
 effectual methods to make the delinquent sensible of his fault. 
 The lenity tiiat Jesus Christ showed upon the occasion had, 
 without (ionbt, a more salutary effect upon the adulteress's 
 mind than all the severity of the Mosaic law. It is the spirit 
 
384 HISTORY OF THE [agevii 
 
 of lenity and charity, which the Church, in imitation of her 
 Spouse, has adopted with regard to her children : she turns 
 her back upon none, however grievous their sins may be ; 
 she beholds them with the eye of a tender mother ; she in- 
 vites them to their Christian duties ; she stands with open 
 arms to receive the penitent, and absolves them from their 
 guilt, the moment she is assured of the sincerity of their re- 
 pentance. 
 
 The Man who had been born blind, John 9. [A. D. 33. 
 
 Our blessed Saviour, having silenced the Scribes and Pha- 
 risees by an answer they did not expect, continued his in- 
 structions to the people, and expressly told them, that he 
 was the Light of the world, and that none who followed him 
 should walk in darkness. He expostulated with his enemies, 
 why they showed such spite, and used such violence against 
 him. Is there one amongst you, said he, who can convict 
 me of having done evil ? If you are the descendants of Abra- 
 ham, why do you not perform the works of Abraham ? If I 
 have spoken nothing but the truth to you, why do you not 
 believe me ? why do you seek my life ? Abraham did not so. 
 Abraham, your father, was exceeding glad to see my day of 
 coming into the world ; for before Abraham had a being, I am. 
 I come from above ; I am not of this world ; I honour my 
 Father, who is with me ; I always do his will, and speak the 
 truths he hath imparted to me. But you understand not my 
 words, nor do you hear, because you are not of God ; for 
 who is of God heareth the words of God. The Jews, in an- 
 swer, reviled him with abusive language, and took up stones 
 to throw at him. But Jesus withdrew from their presence, 
 and retired out of the temple. 
 
 Jesus, as he passed along, saw a beggar, who had been 
 blind from his birth. The disciples asked him to what 
 cause, whether to the man's own, or to his parent's sin, his 
 blindness was to be attributed ? Neither to the one nor the 
 other, replied our Saviour, but that the glory of God may be 
 manifested in his cure : I am the Light of the world. Having 
 said that, he spat upon the ground, and with his spittle mois- 
 tened the dust into clay, which he spread upon the eyes of 
 the blind man, bidding him go and wash in the pool of Siloe. 
 The man went and washed, and came back seeing : and it 
 was the Sabbath day. The miracle was quickly divulged 
 through the city, and became the subject of public talk. Eve- 
 
AGE vii.] NEW TESTAMENT. 386 
 
 ry one, who had known the man, and had seen him sit beg- 
 ging in the street, was curious to ask him in what manner he 
 had recovered his sight. His answer was, that a certain man, 
 called Jesus, had made clay with his spittle, and anointed his 
 eyes, and sent him to wash in the pool of Siloe ; that he 
 went, and washed, and saw. The man was carried before 
 the Pharisees, to whom he gave the same account. The 
 Pharisees were unwilling to believe the fact, which was so 
 much to Jesus's honour : they reasoned differently upon it : 
 some said, that no good man would ever have made clay upon 
 the Sabbath, while others more justly observed, that none 
 but a good man could give sight to the blind. They asked 
 the man what he thought of the person that had cured him. 
 He is undoubtedly a prophet, repHed the man. Provoked at 
 this answer, they pretended to call the miracle in question, 
 and to doubt whether he had ever been blind. They sent 
 for his parents, of whom they desired to know whether this 
 was their son, who is said to have been born blind, and how 
 he came to see. The parents, being afraid of being brought 
 to trouble on ihat account, answered with great caution : they 
 only said, that he was their son, and had been born blind ; 
 but that how and by what means he had recovered his sight, 
 they were wholly ignorant ; that, if they wanted to be satis 
 fied in that point, they had but to ask their son, who was of 
 an age to answer and to speak for himself. They therefore 
 called the man again, and dictated the answer they would 
 have him make : speak out, they cried, and give glory to 
 God, for we know this man is a sinner. Whether he be a 
 sinner or not, replied the beggar, I know not ; but this I 
 know, that I was blind, and now I see. Why, what did he 
 do to thee ? said they, and how did he open thy eyes ? I have 
 already told you, said the man,aDd you have heard it. Why 
 would you hear it again ? will you also become his disciples? 
 They therefore reviled him, saying, Be thou his disciple; we 
 are the disciples of Moyses. To Nfoyses we know God has 
 spoken ; but, as for this man, wc know not from whence he 
 is. That is truly wonderful, answered the beggar ; you know 
 he hath opened mine eyes, which he could not have done, 
 unless he were from God ; for God grantcth not such favours 
 to sinners. For from the beginning of the world it hath not 
 been heard, that any man over opened the eyes of one lK)rn 
 bliiul : and, unless this man were of God, he could not do any 
 thing. The Pharisees, upon that, observed no farther mea- 
 sures with him ; they cursed him for pretending to teach 
 33 Ccc 
 
386 HISTORY OF THE [age vh. 
 
 them, and cast him out of the synagogue. Jesus, hearing of 
 the disgrace which was cast upon the poor man for his con- 
 stancy in professing the truth, put himself in the way of being 
 met by him, and asked him if he beheved in the Son of God. 
 The man desired to know who he was ; and, being informed 
 that it was He, who was speaking to him, he readily profess- 
 ed his belief, prostrated himself at the feet of Jesus, and ador- 
 ed him. 
 
 Thrice happy, say the holy fathers, was the man, who, 
 through his corporal blindness, discovered the true Light, 
 which enlightens every man who cometh into this world. 
 He became not the adorer only, but also the defender of Je- 
 sus Christ against his enemies ; unshaken by their threats, 
 he boldly declared the truth, and silenced their captious ar- 
 guments against it. The Jews cast him out of their syna- 
 gogue, but Jesus received him into his communion, and made 
 his heart the living temple of the Holy Ghost. 
 
 The good Samaritan, Luke 10. [A. D. 33. 
 
 After the cure of the blind man, saint John, c. 10. relates 
 what our blessed Saviour told the Jews relatively to his Church, 
 which he represents as a congregation of believers, called to- 
 gether by himself into one fold. Into this fold no one enters 
 but by him, who is the Door, Jesus Christ himself : he is the 
 sovereign Pastor of our souls ; he has spared no labour in 
 seeking that which was lost ; he has sacrificed his ease, and 
 laid down his life, for the salvation of his flock. He, there- 
 fore, calls himself the good Shepherd, who, with the tender- 
 ness of a father, watches over and defends his fold, while the 
 mercenary hireling flies at the approach of danger, and aban- 
 dons his flock to be dispersed and worried by the wolf. He 
 continues the allegory, and, speaking of other sheep, who 
 were to enter in and compose his fold, which he makes but one 
 under one Shepherd, he specifies the character of docihty and 
 obedience, which distinguishes his flock from every other 
 flock, and says, that they who are his know his voice, and 
 follow it ; that he knows them, and they know him ; that he 
 calls them by name, and they obey ; that he goes before them, 
 and they follow. Having thus inculcated that mutual duty, 
 which subsists between the spiritual Shepherd and his flock, 
 our blessed Saviour next explains the nature of that univer- 
 sal charity, w^hich links all men together, and makes them 
 neighbours to one another. 
 
AGE VII.] NEW TESTAMENT. 387 
 
 A doctor of the law came up, and, with an assuming air, 
 asked him, what was the great commandment of the law. 
 Jesus answered, with his usual brevity, that it was to love God 
 above all things, and his neighbour as himself. And who is 
 my neighbour ? replied the doctor. Jesus answered him in 
 the following parable : A certain traveller, being on the way 
 from Jerusalem to Jerico, fell into the hands of thieves, who, 
 after having robbed him, grievously wounded and left him 
 half dead upon the ground. A priest was accidentally travel- 
 ling the same way, found the man lying in that condition, 
 but made no stop nor offer to assist him. A Levite passed by 
 soon after, and showed as little feeling as the priest. At last 
 came a Samaritan, who, being moved with compassion for the 
 poor man in that forlorn situation, went to his relief, dressed 
 and tied up his wounds, conveyed him to a public house, re- 
 commended him to the host, and gave him money to procure 
 every thing necessary for his recovery. Now, which of these 
 three seemeth to thee, said our blessed Saviour, to have been 
 a neighbour to the wounded traveller ? It was he, no doubt, 
 replied the doctor, who gave him his assistance. Go, therefore, 
 subjoined our Saviour, and do thou in the like manner. 
 
 From this instant it appears, that a follower of Jesus Christ 
 is not to restrain his charity, or to exclude any man in distress 
 from the acts of his benevolence. No matter what his coun- 
 try may be, or what his profession in life : he is created ac- 
 cording to the image of God, he is redeemed by the blood of 
 Christ, and his present necessity claims a right to our assist- 
 ance, if we are able to give it. Charity is compassionate and 
 benign ; it is not confined to a particular kingdom or climate, 
 nor appropriated to any one set of men exclusive of another ; 
 it embraces all mankind. The charitable Samaritan no sooner 
 found his neighbour in distress, than he went to his relief; 
 not content with a barren pity, such as the priest and Levite 
 might have felt, he stopped to comfort and assist him : he set 
 aside every other business for the present moment, and ex- 
 erted his charity at the hour it was wanted : the next hour 
 might have been too late. The opportunity of doing good is 
 never to !)e neglected : a work of mercy well timed is doubly 
 acceptable both to God and man. 
 
 Martha and Mary, Luke 10. [A. D. S3. 
 
 Bksides the twelve apostles, whom our blessed Saviour 
 bad chosen fiom the number of his followers, he chose, also. 
 
388 HISTORY OF THE [age vii. 
 
 seventy-two others, who are known by the special name of 
 disciples. ' These he Hkewise employed, though in an inferior 
 degree, as his coadjutors in doing good to men. He sent 
 them before him, two and two together, to the different places 
 which he intended to visit. They faithfully acquitted them- 
 selves of their respective functions, without being jealous of 
 the twelve, who had been raised to a station above them. 
 They are the prototypes of those inferior ministers in the 
 Church, who, with due subordination to their episcopal su- 
 periors, have their share in the work of the holy ministry, 
 according to the rank and power which is given them. The 
 seventy-two disciples were sent, by their divine Master, with 
 a power to preach, to cast out devils, and to cure diseases. 
 On a certain occasion they returned, with great joy, to tell 
 him, that, in virtue of his holy name, the impure spirits were 
 subject to them. Our blessed Saviour saw the spark of vani- 
 ty which was rising in their hearts, and checked it imme- 
 diately, by telling them, that he had seen Satan fall like a flash 
 of lightning from heaven : I have given you the power, 
 said he, to work miracles, but do not rejoice on that ac- 
 count ; rejoice that your names are written in the book of 
 life. You are happy in being privileged to see and hear the 
 things you do ; many of the prophets and ancient kings wish- ' 
 ed for the same privilege, but had it not. Jesus then, by a 
 special impulse of the Holy Ghost, returned thanks aloud to 
 his Father, for having revealed to the humble those sublime 
 mysteries, which were hidden from the proud and wise. Af- 
 ter he had finished these discourses, he retired into a certain 
 town, where he was received by Martha, the sister of Mary. 
 These two sisters lived together in Bethania, and often, as it 
 seems, had the happiness of being visited by our blessed Sa- 
 viour. Mary placed herself at his sacred feet, and there 
 silently listened to the truths he spoke, while Martha was 
 busily employed in preparing something for him to eat. Mar- 
 tha was displeased at Mary, for leaving her to do the work 
 alone, and made her complaint of it to Jesus. Jesus was far 
 from interrupting Mary in her laudable attention to the word 
 of God ; but spoke in her defence to Martha, and said, 
 that she gave herself much unnecessary trouble, while Mary 
 had chosen the better part, which should not be taken from 
 her. 
 
 From hence the holy fathers conclude, that, though some 
 must necessarily apply themselves to the external works of 
 charity and justice, without which no society can be main 
 
AGE VII.] NEW TESTAMENT. 389 
 
 tained, they, nevertheless, are the most happy, who pass their 
 days in holy retirement, free from the cares of worldly busi- 
 ness, and employed in the exercises of a spiritual life. No- 
 thing in appearance could be more becoming the servant of Je- 
 sus Christ, than to prepare him a repast : yet Christ preferred 
 the repose of Mary to the employment of Martha. One 
 thing is necessary, said Jesus to Martha : and that the saints 
 have considered as spoken to themselves. To save their 
 souls, they thought, was the only necessary thing they had to 
 do, and that they strove to do with all their might. What- 
 ever else seemed to draw their attention from that necessary 
 business, they either carefully avoided, or made subordinate 
 to it They were careful to sanctify the works of an active 
 life with a pure intention ; they joined the two sisters to- 
 gether ; the activity of Martha, and the prayer of Mary, was 
 their alternate exercise ; thus they always kept the essential 
 point in view, and thus they happily succeeded in that one, 
 that important, and that necessary affair, for which they only 
 lived. 
 
 Folly of Riches. Luke 12. [A. D. 33. 
 
 Our blessed Saviour, having expressed his approbation of 
 a contemplative life in the person of Mary Magdalene, de- 
 clared the advantage and necessity of prayer, for all who are 
 engaged in the exercises of an active life. He instructed his 
 disciples in the method of praying, and, in a set form of words, 
 made for their daily use a most holy prayer, which is called 
 the Lord's prayer ; he moreover told them how necessary it 
 was to pray, not to fall into temptation ; that they ought to 
 pray with a lively faith, and a firm hope ; that they ought to 
 knock and persevere, till thoy receive their petition, for that 
 his Father will refuse them nothing, which they shall ask in 
 his name. A petition in the name of Christ our Saviour, says 
 saint Austin, is that which hnth eternal salvation for its ob- 
 ject. A petition for the superfluous goods of life, for jwwer, 
 wealth, »or honours, therefore, is not the petition, which Christ 
 has promised shall be granted. Such things oftener hinder 
 our salvation, than promote it. They naturally nourish our 
 pride, and furnish self-love with every material for its own 
 indulgence. Therefore it is not ft* such things, that our 
 blessed Saviour would have his disciples pray ; thoy are be- 
 neath the wish of a Christian, who has his thoughts fixed upon 
 the endless joys of heaven. Uc not anxious, as the Gentiles 
 33 • 
 
390 HISTORY OF THE [age vir, 
 
 are, says he, about your raiment or your food. . Behold the 
 birds of the air, and the hlies of the field. The s^me provi- 
 dence of the Father watches over you ; he knows your wants, 
 -attd will supply them : make it your first care to serve and 
 honour/him. Beware of all covetousness, for it is not in the 
 enjoyment of worldly possessions that the happiness of life 
 consists. In confirmation of this truth, he proposed the pa- 
 rable of a rich man, who, seeing the plentiful crops that his 
 land produced, was at a loss to know what he should do with 
 them. How must I manage, said he to himself, and where 
 am I to store up my heaps of corn ? Why, this will I do : I 
 will pull down my present barns, and build up larger. There 
 I will lay up my stores, and say to my soul. Behold, my soul, 
 thou hast great plenty of every thing ; thou hast goods to last 
 thee for many years : enjoy thyself at ease ; eat, drink, and 
 be merry. Such were the vain conceits of that man, when 
 God unexpectedly said to him. Fool, thy soul shall be taken 
 from thee this very night ; and who then shall possess thy 
 treasure ? 
 
 In this parable our blessed Saviour shows his followers 
 what a folly it is to place their happiness in the enjoyment of 
 w^orldly wealth. Riches, that may be lost at any hour, and 
 must be parted with in death, cannot make a Christian happy : 
 they may flatter his senses for a while, they cannot satiate 
 the cravings of an immortal soul. The rich man is styled a 
 fool by our blessed Saviour, not because he had acquired his 
 riches by any undue methods, but because he flattered him- 
 self with the thought of enjoying them for many years, little 
 thinking that death was to, snatch him from them that very 
 night. If Christians did but oftener reflect upon the m.oment, 
 which, sooner or later, must separate them from all their 
 worldly connexions, they would learn to turn their thoughts 
 towards heaven, and to fix their desires on those eternal 
 riches, which nothing can take away. But, unfortunately 
 for them, the mortahty of their present state, and the uncer- 
 tain hour of their departure hence, is seldom the subject of 
 their reflections. No one scarce considers it as he ought ; 
 and yet it is a consideration the most obvious, and most 
 profitable. Jesus Christ knew the importance of it, and, as 
 his desire is that all men should be saved, he commands all 
 to be constantly upon the watch, lest they chance to be sur- 
 prised by death, as by a thief in the night. One of the most 
 salutary practices of true piety is to entertain the mind with 
 a frequent meditation of death : it was the practice of holy Da- 
 
AGE VII.] NEW TESTAMENT. 391 
 
 vid : I meditated, said he, in my heart, and the years of eter- 
 nity I had present to my mind. 
 
 The prodigal Son, Luke 13. [A. D. 33. 
 
 - The Son of God, who had often exhorted men to repent- 
 ance, was pleased to show, by different parables, how ac- 
 ceptable the repentance of a sinner is to God, and what joy 
 it gives to the blessed citizens of heaven. At one time he 
 expresses it by the joy of a shepherd, who has recovered his 
 lost sheep, and, at another, by the joy of a woman calling her 
 neighbours to come and congratulate with her, for having 
 found the piece of money she had lost. But the most ex- 
 pressive and most moving comparison our blessed Lord makes 
 upon the subject, is that of the prodigal son. A certain 
 man, says he, had two sons : the youngest of them was eager 
 to become his own master, and asked his father to give him 
 the fortune that fell to his share. Being indulged in his re- 
 quest, he left his father's house a few days after, and travel- 
 led into a foreign country. He there fell into bad company, 
 and, by his prodigality and debauchery, soon spent his for- 
 tune. From a state of affluence and ease, he sunk into the 
 opposite extreme of poverty and want ; and, what added to 
 his misery, the country was sorely pinched with famine. To 
 save himself from starving, he was compelled to look out for 
 service, and actually hired himself to a man, who sent him to 
 take care of his swine at a farm-house. His condition there 
 was truly lamentable ; for nobody gave him any thing to eat, 
 and he was reduced to the necessity of feeding upon the 
 husks, which were thrown to the swine. The wretched- 
 ness of his situation made him begin to think : he entered into 
 himself, and, in the anguish of his heart, exclaimed, Alas ! 
 how many servants are there, who abound with plenty, in my 
 father's house, while I am here perishing with hunger! I will 
 rise, and return to my father ; I wilf confess to him the 
 crievousness of my offence ; I will own myself no longer wor- 
 fliy of being called his son, and will offer myself to he admit- 
 ted as one of his menial servants. With those sentinients'of 
 humility and sorrow, he rose uj), and returned towards his fa- 
 ther's house. His father saw him coming, when he was yet 
 a great way olf, and, !)eing moved to tears of joy and compas- 
 sion at the sight, ran to meet and embrace him. Covered 
 with confusion, and penetrated with keen remorse, for having 
 departed from so good a father, the son cried out, Father, I 
 
392 HISTORY OF THE [age vii. 
 
 have sinned against heaven and before you ; I no longer de- 
 serve to be called your son. Such unfeigned marks of a con- 
 trite and humble heart moved the indulgent father not only 
 to forgive, but also to restore him to his former favour. The 
 servants were ordered to bring forth the richest robe for his 
 attire, to put a ring upon his finger, and shoes upon his feej. 
 The fatted calf was killed, and great rejoicings made upon 
 the occasion. The elder son, who had been out in the field, 
 heard the music and dancing as he came near the house, and, 
 asking one of the servants what it meant, was displeased, and 
 refused to go in. His father went out to invite him ; the 
 young man's jealousy was raised, and thus he expressed it to 
 his father : I have been always dutiful to you, said he ; I have 
 never disobeyed your commands ; and yet you have never 
 given me so much as a kid to make merry with my friends ; 
 whereas this, your profligate son, who has squandered his 
 substance away with harlots, no sooner appears, than the fat- 
 ted calf is killed for his entertainment. Son, replied the fa- 
 ther, thou art always with me, and all I have is thine. But 
 it was fitting we should thus rejoice for thy brother, since 
 he was dead, and is come to life again, he was lost, and is 
 found. 
 
 This parable is so fully expressive of what it is meant to 
 express, say the holy fathers, that nothing more can be added 
 to it. The wretchedness that follows an abandoned sinner, 
 and the satisfaction that accompanies a true penitent, are fully 
 displayed. The unfortunate young man no sooner became 
 sensible of the miserable state he was in, than he resolved to 
 quit it. He had foohshly departed from his father's house ; 
 he was admonished of his folly, by the misfortunes he fell 
 into : conscious of his guilt, he repented, and returned to his 
 father, with a firm purpose never to stray from him any more. 
 Let us rise from the state of sin in the same manner, let us 
 return to God with all our hearts, and we shall experience the 
 same mercy from our heavenly Father, who tenderly loves 
 us. Let us only repent, like the prodigal son, for having left 
 our Father's house, and we shall, like him, rejoice to see our- 
 selves restored to our former state of grace and friendship 
 with almighty God. To the passing confusion, which may 
 attend an humble confession of our guilt, succeeds a peace and 
 pleasing joy, which no sinful enjoyment of the world can 
 give. 
 
AGE VII.] NEW TESTAMENT. 393 
 
 The rich Glutton. Luke 16. [A. D. 33. 
 
 Our blessed Saviour, on a former occasion having declared 
 how hard it was for a rich man to enter into the kingdom of 
 heaven, shows, in the parable of a rich glutton, what misery 
 a man entails upon himself by an abuse of riches. There 
 was a rich man, says he, clothed with purple and silk, who 
 feasted sumptuously every day. Before his door lay a poor 
 man, whose name was Lazarus, full of sores, begging for the 
 scraps which fell from his table, but which no one had the 
 charity to give him. The dogs came and licked the beggar's 
 sores, which he patiently permitted them to do, humbly sub- 
 mitting to receive whatever comfort it pleased God to send 
 him in his sufferings. Lazarus bore his pains with patience ; 
 he made no complaint, nor did he murmur at the treatment 
 he received from man. Death soon put an end to his afflic- 
 tions ; his soul, being purified by the sufferings he had patient- 
 ly borne, was carried by angels into Abraham's bosom. 
 The rich man died also ; but, as his state during life had been 
 different from that of Lazarus, so different likewise was his 
 situation after death. He was buried in the deep abyss of 
 hell, from whence, lifting up his eyes, he saw Abraham afar 
 off, and Lazarus in his bosom. From the midst of torment- 
 ing flames he called upon Abraham, begging of him to com- 
 passionate his sufferings, and to let Lazarus come to his re- 
 lief. Being exquisitely tormented by the piercing fire, he 
 asked for a drop of water to cool his tongue. Abraham bade 
 him remember, that he had wickedly indulged himself in the 
 enjoyment of good things during life, while Lazarus had been 
 beset with sufferings and evils ; Lazarus was therefore now 
 comforted, and he tormented. Thus, not being able to ob- 
 tain so much as the smallest comfort for himselt, he desired 
 Abraham to let Lazarus go at least to his father's house, and 
 admonish his five brothers, who were still living, lest they 
 might also come into the same place of torments. They 
 have Moyses and the prophets for their instruction, said 
 Abraham; if they will not hearken to them, neither, will 
 they believe, though any one should go to them from the 
 dead. 
 
 In this parable our blessed Saviour points out the two o|>- 
 posite terms to which a different use of (Jod's creatures 
 leads the different classes of mankind. By a mistaken world, 
 afflictions are styled the evils of life, though, to the humble 
 Christian, they pave the way towards endless happiness; while 
 
 Ddd 
 
394 HISTORY OF THE [age vn 
 
 riches are esteemed a blessing, though so dangerously con- 
 nected with real misery. The sufferings of Lazarus were 
 short ; the joy that succeeded was eternal. The momentary 
 pleasures of the rich man were but the prelude to everlast- 
 ing torments. After death he found as little pity from Abra- 
 ham, as Lazarus in life had found from him. The time of 
 mercy was then no more. Happy are the suffering poor, if 
 they are only careful to use the advantages, which their hum- 
 ble station gives them for their improvement in virtue. A 
 poverty, with all its attendants, borne in longanimity and pa- 
 tience, is a source of endless blessings for the world to come. 
 Unhappy are the affluent rich, if they make not a Christian 
 use of what they have received. To comfort the distressed, 
 and to help the needy, is the privilege of being rich ; and 
 happy they, who so use their privilege ; the way to draw 
 upon themselves the compassion of their heavenly Father, is 
 to show coiiipassion to their poor brethren. 
 
 The Pharisee and Publican. Luke 18. [A. D. 33. 
 
 Upon the chair of Moyses, said our blessed Saviour to the 
 people, sit the Scribes and Pharisees; therefore, whatever 
 they shall tell you to do, observe and do it ; but according to 
 their works do ye not ; for their works correspond not with 
 their words. Full of themselves, they seek the first places 
 at all public entertainments ; they love to be saluted in the 
 streets, and affect to be called Rabbi ; if they perform the 
 external work of the law, it is, that they may be seen and 
 praised by men ; they are full of malice and deceit within ; 
 if they give alms to the poor, it is with a trumpet sounding 
 before them ; if they fast, they take care to let others know 
 it ; if they pray, it is at the corners of the streets and in public 
 places, that all may see them. It is against such Pharisaical 
 hypocrisy, that our blessed Lord cautions his followers. He 
 tells them to be content with being obscurely good, to seek 
 the approbation of their heavenly Father, who sees the hid- 
 den intention of their hearts ; to let the light of their good 
 works be no farther seen in public, than that men may be 
 drawn thereby to imitate the good they see, and to give the 
 glory thereof to God ; he therefore recommends to them to 
 be cheerful when they fast, not to boast of their alms-deeds, 
 or make an affected show of devotion. 
 
 To humble the pride of those who entertained high, con- 
 ceited notions of themselves, while they despised others, our 
 
AGE VII.] NEW TESTAMENT. 395 
 
 blessed Lord proposed the parable of a Pharisee and publi- 
 can. Two men, said he, went into the temple to pray, the 
 one a Pharisee, the other a publican. The Pharisee, stand- 
 ing bolt upright, gave thanks aloud to God, because, unlike 
 to the rest of men, he was neither an extortioner, nor a thief, 
 nor an adulterer, nor such as even the publican behind him ; 
 but that he fasted twice in the week, and paid the tithes of 
 all he possessed. With very different sentiments from these, 
 the publican stood far below : conscious of his unworthiness, 
 he durst not so much as lift up his eyes to heaven : he knock- 
 ed his breast, and only spoke these words : O God, be mer- 
 ciful to me, a sinner. 
 
 Having thus proposed the parable, Jesus Christ declares 
 how different his thoughts are from ours, and how elevated 
 his judgments are above those of men. The pompous show 
 of piety in the Pharisee may have attracted the eyes of men ; 
 it provoked the displeasure of almighty God : the publican, to 
 vulgar eyes, may have seemed an object of contempt : his 
 humility rendered him acceptable to Jesus Christ : for Jesus 
 embraces the humble, and rejects the proud. Humility is 
 the foundation of Christian piety ; without humility every 
 other virtue is no more than show, a glittering appearance of 
 something good, without the reality. A prayer dictated by 
 pride became a sin in the Pharisee ; prayer united with an 
 humble contrition of heart justified the publican. 
 
 Workmen of the Vineyard. Mat. 20. [A. D. 83. 
 
 The Hebrew people, from the time of their great patriarch 
 Abraham, were the only happy nation, which almighty God 
 had adopted for his own, which, as a chosen vineyard, he 
 had fenced in with wholesome laws, and cultivated with pe- 
 culiar care. What could I do more for my vineyanl, which 
 I have not done, says he by the mouth of his prophet. I 
 expected it should produce me grapes, and it has yielded 
 nothing but wild and sour fruit. The roaster sent his ser- 
 vants, at different times, to the dressers of his vineyard, as it 
 is in the parable, to admonish them of their duty : they abus- 
 ed and beat his servants : he sent them his only son, and 
 him they cast out, and barbarously put to death. What had 
 the master then to do with those wicked murderers, says 
 our Saviour, but to destroy them in their turn, and to let out 
 his vineyard to other husbandmen, more industrious and faith- 
 ful. O Jerusalem, Jerusalem ! who hast killed the prophets, 
 
396 HISTORY OF THE [age vii. 
 
 and hast stoned to death those who were sent to thee ! thou 
 must answer for the blood thou hast unjustly spilt : the day 
 will come, when thy enemies shall surround and cast thee 
 down, nor of thy stately buildings shall they leave so much 
 as one stone upon another. From this incredulous and per- 
 verse generation the kingdom of heaven shall be taken away, 
 and given to a nation, which shall yield the fruits thereof in 
 due season. To confirm this promise made in favour of 
 his Church, which, after the approbation of the Jews, was to 
 be planted amongst the Gentiles, our blessed Redeemer spoke 
 the following parable : 
 
 The kingdom of heaven, said he, is like to the master of a 
 family, who went out betimes in the morning to hire work- 
 men for his vineyard. He agreed with them what wages 
 they should have, and set them to work. About the third 
 hour of the day he went out again, and, finding others stand- 
 ing in the market-place idle, he told them also to go into 
 his vineyard, promising to each a recompense proportionable 
 to his work. He did the same at the sixth and ninth hour of 
 the day. Going out, moreover, about evening, and meeting 
 with others still unemployed, he asked them why they stood 
 there all the day idle. Their answer was, because no one 
 had hired them ; he therefore bade them go, like the rest, 
 into his vineyard, with a promise of rewarding them accord- 
 ing to their deserts. When the day was over, he command- 
 ed his steward to call the workmen together, and pay them 
 their hire. The last comers were called upon in the first 
 place, and, though they had worked but one hour, received 
 each of them the same wages as the master had promised to 
 the first. They, who had been set to work in the morning, 
 imagining that, when it came to their turn, they should re- 
 ceive something more, were much disappointed to find no in- 
 crease made to the pay they had agreed for, and received it 
 with great murmuring against the master. These last, said 
 they, have worked no more than an hour, and, in their pay, 
 are made equal to us, who have borne the burden and heat of 
 the day. Friend, said the master to one of them, I do thee no 
 wrong. Didst thou not agree with me for a day's wages ? 
 Take what belongs to thee, and go thy way. It is my will 
 to give to the last the same I give to thee. Am I not master 
 in this to do as I please ? or is thine eye to be jealous be- 
 cause I am good ? So shall the last be first, and the first 
 last. For, of the many that are called, only few are chosen. 
 
 This parable has afforded ample subject for the holy fathers 
 
AGE VII.] NEW TESTAMENT. ^ 397 
 
 to exhort all Christians to shun idleness, as displeasing to 
 God, and to labour diligently in the affair of their salvation. 
 Men are born and appointed to labour in the service of al- 
 mighty God, each one according to his state and calling. Let 
 each one be diligent in performing that part of the task, which 
 is allotted him, and he will receive his due recompense ; for 
 God will give to every one according to his works. How- 
 ever unequally the goods of fortune may seem to be divided 
 here, we are not to murmur at the sweet disposition of divine 
 Providence ; it is not for this world we have been created, 
 nor is it in this world that we expect our reward. The re- 
 ward of an eternal inheritance above, is what we expect from 
 God, to whom, alone, all our actions should be ultimately re- 
 ferred. For God in the next life rewards nothing but what 
 is done for him in this. From him alone we receive the 
 power of doing good, and, when he rewards us for the good 
 we have done, it is not so much our deserts, as his own gifts, 
 that he crowns. 
 
 Lazarus raised to Life. John 11. [A. D. 33. 
 
 The Scribes and Pharisees, seeing themselves aimed at in 
 these parables of our blessed Saviour, used all their art to 
 surprise him in his words, and to draw some expression from 
 him, that might furnish them with a subject of accusing him 
 to the people. With that view, they sent to ask hira, whether 
 it were lawful to pay tribute to Caesar. Should he say it 
 was, they were ready to cry him down as an enemy to the 
 liberty of his country ; and should he say it was not, king 
 Herod's men were at hand to accuse him of treason against 
 the Roman emperor. Jesus, to whom the thoughts ot men 
 were as fully known as their actions, said, VVhy do ye terapt 
 me, ye hypocrites ? Show me the coin of the tribute ; and 
 they showed him a Roman penny. He asked them whose 
 image it was, that was stamped upon it ? They told him it 
 was Caesar's : Give, then, to Ccesar what belongs to Caesar, 
 said he, and to God, what belongs to God. The Pharisees 
 swelled with vexation to find themselves thus baffled ; and, 
 what vexed them still more, they saw the fame of Jesus 
 Qhrist was increasing daily by the miracles he wrought, of 
 which the most celebrated was that of raising Lazarus from 
 the tomb. 
 
 Lazarus was taken dangerously ill in Bethania, and his two 
 sisters, Maitha and Mary, gave notice of it to Jesus, hoping 
 34 
 
398 HISTORY OF THE [age vii. 
 
 that he would come and heal him ; for they knew that Jesus 
 loved both them and Lazarus. Upon receiving the message, 
 our blessed Lord made answer, that this sickness of Lazarus 
 was not to death, but for the manifestation of his and his Fa- 
 ther's glory. He seemed in no haste to go near him, but re- 
 mained two days longer in the place where he was. Laza/- 
 rus died in the mean time. Jesus then told his disciples he 
 must return into Judea : they endeavoured to dissuade him 
 from going where he had lately been in danger of being ston- 
 ed to death. Our friend Lazarus is dead, said he, and I must 
 go to raise him up. I am glad, for your sake, I was not there, 
 that you may believe ; but let us go to him. Then it was 
 that saint Thomas expressed a fortitude of mind worthy of 
 himself and of every follower of Jesus Christ. Let us also 
 go, said he, and die with him. When Jesus came with his 
 disciples to Bethania, he found that Lazarus had been four 
 days in his grave. Martha no sooner heard that Jesus was 
 come, than she went out to meet him. Lord, if thou hadst 
 been here, said she, my brother had not died. Thy brother 
 shall rise again, said Jesus. I know he will rise at the last 
 day, replied Martha, and now I also know, that whatsoever 
 thou wilt ask of God, God will give it thee. I am the resur- 
 rection and the life, said Jesus ; he who believeth in me, al- 
 tliough he be dead, shall live, and whoever liveth and be- 
 lieveth in me, shall not die for ever. Dost thou believe 
 this ? Yes, Lord, answered Martha ; I believe thou art Christ, 
 the Son of the living God ; and, having said that, she went to 
 call her sister Mary, who remained sitting with her friends, 
 that were come from Jerusalem to condole with her upon her 
 brother's death. Martha whispered in her ear, that Jesus 
 was come, and called for her. Mary quickly rose up, and 
 went towards him ; for Jesus still remained in the place 
 where Martha had met him. The Jews, who did not hear 
 what Martha whispered, thought that Mary was going, in the 
 hurry of her grief, to weep over her brother's grave : they 
 rose up and followed her. When she came to Jesus, she 
 threw herself at his feet, and, pouring forth a torrent of tears, 
 said, Lord, if thou hadst been here, my brother had not died. 
 Her friends around were also melted into tears : Jesus like- 
 wise wept, and was much troubled. He asked where they 
 had laid him ; they desired him to come and see. He, 
 therefore, went, groaning in spirit, to the sepulchre, which 
 was a vault, with a stone laid over it. Jesus ordered the 
 stone to be taken off ; Lord, by this time he stinketh, said 
 
AGE VII.] NEW TESTAMENT. 8W 
 
 Martha, for he has been dead four days. Did I not tell thee 
 replied our Saviour, that, if thou believe, thou shalt see the 
 glory of God ? They then took the stone away : Jesus lifted 
 his eyes to heaven, and, having addressed his Father in a short, 
 but fervent prayer, cried, with a loud voice, Lazarus, come 
 forth: and presently he, who had been dead, came forth, 
 bound as he was, hands and feet, with winding bands, and his 
 face tied round w^th a handkerchief. Loose his bands, said 
 Jesus, and let him go. 
 
 The holy fathers consider this resurrection of Lazarus as 
 a figure of the spiritual resurrection of a soul from the state 
 of sin. Jesus Christ approaches the sinner by his holy grace ; 
 he calls upon him by his holy word ; he warms him into a 
 sincere regret of his past sins ; he animates him with a strong 
 purpose of amendment by the infusion of his holy spirit : he 
 unbinds him by the power which he has given to the minis- 
 ters of his Church, and bids him go to lead a new life. Such 
 is the wonderful work, which the Saviour of our souls pro- 
 duceth in the order of grace. The tears, the sighs, the 
 groans, and prayer, of Jesus Christ at the tomb of Lazarus, in- 
 dicate the difficulty there is in resuscitating a soul that has 
 been long dead by a habit of mortal sin. But, however great 
 the difficulty may be, the sinner, who is desirous of life, and 
 willing to concur, ought never to despair, when he considers 
 how powerful and how good his Redeemer is. 
 
 Zacheus. Luke 19. [A. D. 34. 
 
 The Pharisees were soon told of the surprising miracle, 
 which Jesus had performed in Bethania, and, being stung with 
 envy at the credit he had acquired thereby, assembled in 
 council to deliberate what measures they should take against 
 him. If we let this man alone, said they, — for they did not 
 deign to call him by his name, — all the world will believe in 
 him. The great miracles he does will draw the whole nation 
 after him ; the jealous Romans will come and destroy us. 
 Upon this, Caiphas, who was the high-priest for that year, 
 took up the discourse, and said, You know nothing ; neither 
 do you consider, that it is expedient for you, one man should 
 die for the people, that the whole nation may not perish. 
 Caiphas, in giving this advice to the Jew8, said more than he 
 understood, and, in quality of high-priest, prophesied that 
 Jesus should die to save all nations of the earth. Therefore, 
 from that day, they watched every opportunity that could for- 
 
400 HISTORY OF THE [age vii, 
 
 ward their iniquitous designs. Jesus knew their intentions 
 against his life, and walked no longer openly amongst them, 
 but retired towards the desert, into a town called Ephrem, 
 where he abode with his disciples. His stay there was not 
 very long : for the approaching festival of Easter called him 
 back to Jerusalem, where the Pharisees had already given 
 orders for his being apprehended, as soon as he should appear. 
 Our blessed Lord took his twelve disciples apart, and said to 
 them, Behold, we are going to Jerusalem, and the Son of man 
 shall be betrayed to the chief priests, and delivered to the 
 Gentiles, to be mocked, and scourged, and crucified ; and on 
 the third day he shall rise again. He was followed by a 
 great multitude, and, when he came near to Jericho, Zacheus, 
 a rich and principal man among the publicans, had a great de- 
 sire to see him. Being low of stature, and not able to ap- 
 proach on account of the crowd, he ran forward, and climbed 
 up into a sycamore-tree, that overlooked the way. When 
 Jesus came to the place, he looked up, and bade him quickly 
 come down, because he intended to abide with him that day 
 in his house. Whenever God calls, no delay is to be made : 
 if his first call is not answered, he may not call again. Za- 
 cheus lost not a single moment ; he made haste down, and 
 joyfully received the Son of God into his house. The people 
 were not a little surprised, and all murmured at seeing Jesus 
 go to the house of a man who was a reputed sinner. But 
 Zacheus was no longer a sinner in his heart ; he had re- 
 nounced his wicked practices, and, standing in an humble 
 posture before our Lord, declared the resolution he had taken, 
 of distributing one half of his goods to the poor, and of making 
 restitution with the other half to those he had wronged. Je- 
 sus, upon that, pronounced him a true son of Abraham, and 
 declared him to be in the straight path to salvation. 
 
 The holy fathers look upon Zacheus as the model of a true 
 conversion. To some it may seem as if Zacheus had pre- 
 vented Jesus Christ, and made the first advances towards his 
 justification. But, in fact, Jesus Christ, by his secret graces, 
 had first touched his heart, and the visible attempts that Za- 
 cheus made, of coming to Jesus, were the effects of those in- 
 vincible desires, which the divine mercy had already stirred 
 up within him. Zacheus gave to the poor no more than one 
 half of his goods, because God accepts not of the alms which 
 are not our own to give : for as much of the other half as he 
 had unjustly acquired was not his, but the property of those 
 he had wronged. The quadruple satisfaction he made to his 
 
AGE VII.] NEW TESTAMENT. 401 
 
 injured neighbour is a mark of the sincerity of his repent- 
 ance : he struck at the very root of that passion, which had 
 hitherto been predominant in his heart, and thereby began 
 his conversion upon a solid and lasting foundation. When 
 the chief obstacle, that opposes a sinner's return to God, is 
 once removed by a sincere repentance, his advancement in 
 virtue becomes easy. If a neighbour has been maliciously 
 injured, either in his goods or reputation, he must be indemni- 
 fied as far as the offending party has it in his power : however 
 difficult the task may seem to the proud and covetous heart 
 of man, the obligation is indispensable : .the sin is not remit- 
 ted, says saint Austin, unless restitution be made of what was 
 taken away. 
 
 Triumph of Jesus Christ, John 12. [A. D. 34. 
 
 Our blessed Saviour advanced from Jerico to Bethania, 
 where he arrived six days before the grand feast of Easter. 
 Lazarus and his two sisters received him with great marks 
 of joy and pious gratitude, and a supper was prepared for him 
 in the house of Simon the leper. Martha waited, and Laza- 
 rus was one of them who were at table with him. Mary, in 
 the interim, took a pound of rich and odoriferous spikenard, 
 with which she anointed his feet, and wiped them with her 
 hair. Judas, the traitor, murmured at such waste, as he was 
 pleased to call it, and said she had better have sold the oint- 
 ment, and given the price of it to the poor ; but Jesus com- 
 mended her piety, and bade them not molest her, since she 
 had thereby anticipated the duty of anointing his body before 
 its burial. The report of Jesus's being come to Bethania, 
 was quickly carried to Jerusalem, and many of the Jews 
 flocked thither to see not only him, but also Lazarus, whom 
 he had raised from the dead. The Pharisees were more and 
 more exasperated to see such honours paid to Jesus Christ ; 
 they observed that Lazarus was the cause why many were 
 induced to believe in him, and therefore thought of putting 
 him likewise to death. Jesus left Bethania the next day, 
 and, having advanced as far as Mount Olivet, sent two of his 
 disciples into an adjoining village, where, he told them, they 
 would find an ass standing with her colt. Untie them, said 
 \n\ and had them hither; and if any one shall offer to hinder 
 or to ask you (juestions, tell him the Lord wants them, and 
 forthwith he will let them go. The two disciples went im- 
 mediately to the village, and found an ass, as he had said, 
 34 * E E E 
 
402 HISTORY OF THE [age vii. 
 
 standing with her foal ; they untied them, and, being asked 
 by some, that were standing by, why they did so, answered 
 as Jesus had directed them : no one then offered to hinder 
 them, and they brought away the colt, spread their garments, 
 and set Jesus upon the back of him. Jerusalem at that time 
 was thronged with foreign Jews, who were come from dif- 
 ferent parts to keep the feast of the passover. These people, 
 being informed of the wonderful miracles which Jesus had 
 wrought, and hearing of his approach towards the city, crowd- 
 ed out to meet and conduct him in triumph : with branches 
 of palms and olives in their hands, they walked in procession 
 before and after him, rending the air with peals of joy and 
 acclamations. Then were fulfilled the words of Isaiah, sa.y 
 ing, Tell ye the daughter of Sion, Behold^ thy king cometh 
 to thee meek and sitting upon an ass. Some strewed the 
 way with their garments as he came along ; some cut down 
 boughs of trees ; while the multitude cried out, Hosanna t> 
 the Son of David ! Blessed is he who cometh in the name cj 
 the Lord : Hosanna in the highest. 
 
 The holy fathers write in a most exalted style of this tri- 
 umph of Jesus Christ. By this, say they, Christ antici^atea 
 the triumph of his resurrection, as in his last supper he an 
 ticipated the mystery of his passion. In vain did the Phari- 
 sees and elders rage, in vain did the Jewish chiefs form their 
 cabals against the Lord and against his Christ. The people 
 yielded to the force of truth, and ran out in shoals to grace 
 the triumph and proclaim the praises of the Messiah. Many 
 also of the chief men believed in him, but, on account of the 
 Pharisees, durst not declare their belief, lest they should 
 be turned out of the synagogue ; for they loved the glory of 
 men more than the glory of God, says saint John. 
 
 Zeal of Jesus Christ. Mark 11. [A- D. 34. 
 
 Jesus rode on in triumph amidst the joyful shouts of nu- 
 merous attendants, till he came near the gates of Jerusalem, 
 when the sight of that unhappy city drew tears from his eyes. 
 With tears of compassion he bewailed the blindness of a peo- 
 ple, shutting their eyes against the hght, which offered itself 
 to them : he wept for the misfortune of a city, which would 
 not know the day of her visitation, nor receive the gifts that 
 appertained to her peace : he saw her upon the point of com- 
 pleting all her former crimes, by putting him to death, and 
 foretold the ruin that should soon overtake her, in punish- 
 
AGE VII.] NEW TESTAMENT. 403 
 
 merit thereof. He beheld the final impenitence of that stiff- 
 necked people, says saint Gregory, and, in the temporal de- 
 struction of their city, deplored the final reprobation of their 
 souls. The citizens were all in motion at his approach ; they 
 asked who was coming amidst such a train of followers, and 
 were answered, that it was Jesus, the prophet, from Naza- 
 reth of Galilee. Jesus had no sooner entered into Jerusalem, 
 than he went to the temple, which he found crowded with 
 tables of money-changers, and the chairs of them who sold 
 doves. He was provoked to see such traffic carried on in 
 a place which had been solely consecrated to the divine ser- 
 vice, and in which nothing ought to be allowed, that did 
 not immediately regard the worship of almighty God. Mov- 
 ed with zeal for his Father's honour, he expressed a holy 
 anger against the profane abuse, overturned the chairs and 
 tables, and drove the buyers and sellers aw^ay, telling them, 
 that the house of God was a house of prayer, and ought not 
 to be thus converted into a den of thieves. 
 
 The active zeal which our meekest Saviour showed against 
 the profanation of his Father's house, ought to put every 
 Christian upon his guard against all unseeming behaviour in 
 the place of divine worship. Our churches are infinitely 
 more holy than the ancient temple of Jerusalem ; they are 
 in a special manner sanctified by the presence of God, who 
 dwells therein, as in his throne ; the word of God is there 
 read and heard ; the praises of God are there sung ; the of- 
 fering of prayer and sacrifice is there made. Wherefore, to 
 frequent those holy places with any other view than that of 
 honouring the supreme Being, to make them the seat of idle 
 talk, of jest, of laughter, of curiosity and sloth, is an abuse 
 frequently condemned by the holy fathers, as an insult offer- 
 ed to almighty God in the very sanctuary. Jesus Christ, 
 who exerted such zeal for his Father's honour in the temple 
 of Jerusalem, cannot be indifferent to the dishonour that is 
 shown him in a Christian church, by the daily irreverences 
 of those, who profess themselves his followers and adorers ; 
 nor can we doubt but he will one day do himself justice, and 
 punish the offence with the severity it deserves. 
 
 The wedding Garment. Mat. 22. [A. D. 34. 
 
 Our blessed Saviour, from the time of his public entry into 
 Jerusalem till he was betrayed by Judas, sjient (he day in 
 the temple, and about evening retired to Bethania to pray in 
 
404 HISTORY OF THE [age vii. 
 
 the garden of Gethsemani. The people were up betimes 
 every morning to receive him, and to hear his exhortations ; 
 and so diligent were they in their attendance, that the Pha- 
 risees durst not presume to execute the design they had form- 
 ed of seizing him by open violence. Our blessed Redeemer, 
 by the force and eloquence of his doctrine, sought to convince 
 and gain the hearts of his enemies ; but, finding them hard- 
 ened against his holy word, he confirmed the threat he had 
 uttered more than once before, of transferring the gift of faith 
 from them to the Gentiles. And, lest the Gentiles might 
 grow vain at seeing themselves preferred before a people, 
 who for so many ages had been the favourites of Heaven, he 
 took care to inform them, that the choice made in their fa- 
 vour was not to be attributed to any precedent merits of 
 their own, but to the gratuitous mercy of almighty God, who 
 called them ; he strongly inculcated the necessity of corre- 
 sponding with the divine gifts more faithfully than the Jews had 
 done, lest, hke them, they might also forfeit the grace of their 
 vocation. This instruction he conveyed to them in the fol- 
 lowing parable : 
 
 The kingdom of heaven, said he, is like to a king, who 
 made a marriage for his son. A public entertainment was 
 prepared, and notice given for the invited to come. The in- 
 vitation was strangely neglected, and no one came. The 
 king sent his servants round a second time, to exhort the invit- 
 ed to come, and to tell them that his beeves and fatlings were 
 killed, and every other preparation made for their reception. 
 This second invitation was received no better than the first. 
 They all went their ways, one to his farm, another to his 
 merchandise, while others even insulted the king's servants, 
 and put them to death. Provoked at their outrageous con- 
 duct, the king ordered a body of his troops to march against 
 the murderers, whom he totally destroyed, and burned their 
 city to the ground. That being done, he bade his servants 
 go forth into the highways, and call all they should find to 
 the marriage feast, that the places of the unworthy might be 
 filled up. The servants speedily obeyed their master's or- 
 ders ; they called in all they found, and the hall of entertain- 
 ment was crowded with a numerous assembly of good and 
 bad mixed together. When they were placed at table, 
 the king went in to see them, and, perceiving one amongst 
 them not clothed with a wedding garment, he asked him how 
 he came thither without his proper dress ? The man made 
 no reply ; upon v/hich, the king told his servants to bind him 
 
AGE VII.] NEW TESTAMENT. 405 
 
 hand and foot, and to cast him forth into outer darkness, 
 where there shall be weeping and gnashing of teeth. For 
 many are called, but few are chosen. 
 
 The drift of this parable is to show, that the Jews had 
 been first invited to believe in Jesus Christ, and, upon their 
 refusal, the Gentiles were called to take their place. The 
 king is almighty God ; his Son is Jesus Christ, who, by his 
 incarnation, espoused the Church ; and the feast are his sanc- 
 tifying graces in this life, and glory in the next. His ser- 
 vants are the prophets and other ministers of his holy word. 
 To make ourselves worthy of the graces which God invites 
 us to receive, we must correspond by our own endeavour : 
 and, when we approach these mysterious nuptials at the table 
 of oui: Lord, the least thing we can do is to appear in a robe 
 suitable to the sanctity and majesty of Him who invites us. 
 This nuptial robe, according to the holy fathers, is the robe 
 of innocence and justice ; without which we have nothing to 
 expect, but to be turned out of the number of God's elect, 
 and cast into the dark abyss. For the fate of the unhappy man 
 in the parable, according to saint Austin, indicates the misfor- 
 tune of those, who neglect to adorn their souls with virtues, 
 who enter into eternity without having the white garment, 
 which, at their baptism, they were to carry unspotted before 
 the tribunal of Christ. Happy is the man, who shall be al- 
 ways upon the watch against his Master's coming, and care- 
 ful to keep his garments whole and clean, as it is said in the 
 Revelations, that he may not be put to the blush of appear- 
 ing in the state of nakedness of shame. 
 
 Parable of the Talents. Mat. 26. [A. D. 54. 
 
 Before our blessed Lord would put an end to his preach- 
 ing, he deemed it expedient to forewarn the world of the 
 rigours of his justice. In the parable of the five wise and five 
 foolish virgins, he informs us, that, however holy our state of 
 life may be, we must still he .diligent and watchful in every 
 duty ; that, though our actions may shine as bright as lamps 
 to the eyes of men, we shall not be admitted into heaven, 
 unless our charity, like oil, nourishes thr llaine, and gives 
 life to our faith. By the parable of the t;»l. m ' k re- 
 
 lated by saint Matthew, he leads us into ili. ' _i* of 
 
 many other important truths. A certain !m m Lonl, 
 
 going to take a long journey, called his >, i him, and 
 
 distributed his goods amongst them : to out Ik u i\ r ti\ e ta- 
 
406 HISTORY OF THE [age vii. 
 
 lents, to another two, and to a third one, according to each 
 one's natural capacity. The two first employed themselves 
 in such a manner, that, by their industry, they doubled the 
 talents which each of them had received. The third tied his 
 talent up in a handkerchief, and hid it in the ground. The 
 master returned some time after, and called them all to an 
 account. The servant, who had received five talents, offer- 
 ed them back with an addition of five more, which he had 
 gained by his diligence. Well done, thou good and faithful 
 servant, said the master; because thou hast been faithful over 
 a few things, I will place thee over many ; enter into the joy 
 of thy Lord. Next came the servant who had received two 
 talents, and, as he had made an equally good use of his time, 
 was rewarded equally with the first. The third then pre- 
 sented himself before his master, and said. Sir, I knew you 
 to be a hard man, and expect to reap where you have not 
 sown. Under that apprehension, I therefore went and hid 
 your talent in the ground ; behold, here it is. The master, 
 upon that, said to him, wicked and slothful servant, I judge 
 thee by thy own words ; for if thou knewest that I reap 
 where I have not sown, why didst thou not place my money 
 in the banker's hands, that, at my return, I might have re- 
 ceived it with profit. The idle man had nothing to allege in 
 excuse of his negligence ; upon which the master, having 
 first ordered the talent to be taken from him and given to the 
 other, who had ten, condemned him, as an unprofitable ser- 
 vant, to be cast into utter darkness, where he was doomed to 
 weep and gnash his teeth, far from the light of heaven, and 
 the presence of his Creator. 
 
 By the talents, the holy fathers understand the gifts of 
 grace and nature, which almighty God bestows upon his ser- 
 vants in such proportion as he thinks fit. To some he gives 
 more, to some less ; but to all he gives with a view that they 
 may faithfully employ whatever they receive to his honour, 
 and their own improvement in virtue. It is of the use and 
 improvement which we make of God's gifts, that we shall be 
 demanded an account at the end of life. It will profit us no- 
 thing to have made no bad use of our talents, or not to have 
 lost them ; nothing is more fatal than to stifle the graces, and 
 to bury the gifts of God ; we must absolutely improve them, 
 to be saved. To whom much has been given, of him much 
 will be required. 
 
AGE VII.] NEW TESTAMENT. 407 
 
 The last Judgment. Mat. 25. [A. D. 34. 
 
 Our blessed Saviour finished his discourses to the people 
 by announcing to them the terrors of the last judgment. The 
 supine negligence of men in the affair of salvation, and their 
 great unwillingness to do their duty upon the nobler principles 
 of love, made it necessary to rouse their attention by sug- 
 gesting the motives of fear. The great and bitter day will 
 come, when the mysterious ways of Providence shall be dis- 
 closed to the open view of men and angels, and to each one 
 shall be assigned the everlasting lot, that his works deserve. 
 The day will be ushered in with the most foreboding signs of 
 calamity and misery, which shall make men wither away 
 with fear at the expectation of evils which shall then come 
 upon the whole world. For there shall be signs in the sun, 
 moon, and stars ; the earth shall tremble, and the powers of 
 heaven shall be shaken. An angel will sound the dreadful 
 trumpet, which shall be heard from the highest heavens down 
 to the nethermost abyss, and a voice will cry. Arise, ye dead, 
 and come to judgment. In the twinkling of an eye the dead 
 will rise from their graves, and stand before the tribunal of 
 Christ, who will judge every one according to his works. 
 Surrounded by myriads of angels, the Son of man will then 
 appear coming in a cloud with great power and majesty. In 
 a moment he will separate the good from the bad, as the 
 shepherd separates his sheep from the goats ; the sheep he 
 will place on his right hand, and the goats on his left. To 
 the first he will say. Come, ye blessed of my Father, and pos- 
 sess the kingdom which has been prepared for you from the 
 beginning of the world. For I was hungry, and you gave mo 
 to eat ; I was thirsty, and you gave me to drink ; I was a 
 stranger, and you took me in ; I was naked, and you clothed 
 me ; I was sick, and you comforted me ; in prison, and you 
 visited me. For, whatever you have done of this kind to any 
 of my little ones, you have done it to me. Then shall he 
 turn to them on his left hand, and say. Depart from me, ye 
 cursed, into eternal fire, which was prepared for the devil 
 and his angels. For you gave me neither to eat nor to 
 drink, nor have you relieved me in any other distress, in 
 wliich you saw me. And, when they shall say. At what time, 
 Lord, have we seen you in distress, and have not suc- 
 coured you ? he will answer. As long as you did it not to 
 one of these least, you did it not to me. The just sliall then 
 
408 HISTORY OF THE [AOfc vii. 
 
 go into everlasting life, and the wicked into everlasting 
 punishment. 
 
 Such shall be the end of that tremendous day. How dread- 
 fully surprised will the reprobate then be, and how different 
 will be their thoughts from what they are at present. The 
 wicked are, by a merciful Redeemer, sentenced to endless 
 torments, for having neglected the duties of fraternal charity. 
 From whence it is evinced, that, to be saved, we must not 
 only abstain from evil, but also do good. To compassionate 
 our brethren in their sufferings, and to help them in their 
 corporal and spiritual wants, is a Christian duty. They are 
 the mystical members of Christ's body ; whatever charity 
 we do or refuse to them, Christ looks upon it as done or 
 refused to himself. Blessed are the merciful, for they shall 
 find mercy. The best grounds we can have of confidence 
 in the divine mercy, is the exercise of charity towards our 
 brethren. 
 
 The last Supper. Mat. 26. [A. D. 34, 
 
 The time fixed from eternity for the world's redemption, 
 was upon the eve of its accomplishment : it was the middle 
 of Daniel's seventieth week of years, when, according to 
 the prophecy, Christ was to be denied by his people, and put 
 to death. Judas Iscariot, one of the twelve, had already 
 bargained with the Pharisees, for a certain sum of money, to 
 betray him into their hands. Jesus perfectly knew what was 
 to happen to him ; he foresaw the malice and contrivance of 
 the plots that were laid against his life, and permitted them 
 to take their course ; for his time was now come : he freely 
 met the danger, and concealed himself no longer from his 
 enemies. But, before he suffered, he would eat the paschal 
 lamb with his disciples for the last time. He directed them 
 to a certain house in the city, where he told them to prepare 
 the supper in a large dining room, which the man of the house 
 would show them. They went, they found every thing as 
 he had said, and there they prepared the passover. At the 
 appointed hour in the evening, Jesus sat down, and the twelve 
 apostles with him. Most earnestly have I desired, said he, to 
 eat this paschal supper with you, before I suffer. For from 
 this time I will not eat it, till it be fulfilled in the kingdom of 
 God, nor will I drink of the fruit of the vine, till the kingdom 
 of God come. Take the chalice, and divide it amongst you. 
 You have continued with me in my temptations, and I dis- 
 
AGE VII.] NEW TESTAMENT. 409 
 
 pose to you, as my Father hath disposed to me, a kingdom, 
 that you may eat and drink at my table in my kingdom, 
 and may sit upon thrones, judging the twelve tribes of Israel. 
 Our blessed Lord had promised his disciples, (John 6.) 
 that he would give them the living bread, which was his flesh, 
 for the life of the world ; and this was the day, the very eve 
 of his passion, fixed for the fulfilling of his promise. Know- 
 ing that his hour was come, when he should pass out of this 
 world to the Father, and having loved his own, who were in 
 the world, he loved them unto the end. When supper was 
 therefore done, says saint John, he rose from table, laid aside 
 his garments, and, having girted himself round with a towel 
 poured water into a basin, and began to wash his disciples' 
 feet. After he had washed and wiped them with the towel 
 with which he was girted, he took his garments, and, sitting 
 down again, said to them. Do you know what I have done to 
 you ? If I, your Lord and Master, have washed your feet, 
 you also ought to wash one another's feet : for I have given 
 an example for you to follow. Having said that, he was 
 troubled in spirit, and declared that one of them would betray 
 him. The disciples were alarmed, and asked who the traitor 
 was. It is he, said our Lord, to whom I shall offer a morsel 
 of bread dipped in the dish ; and he offered it to Judas Isca- 
 riot : Judas, having taken it, immediately went out ; and it 
 was night. Jesus therefore, being at table, after he had wash- 
 ed his disciples' feet, took bread into his sacred and venerable 
 hands, blessed, broke, and gave it to his disciples, saying, 
 Take, and cat, for this is my body. After that, he, in like 
 manner, took and blessed the cup, which stood with wine in 
 it upon the table, bidding them all drink of it, saying, This is 
 my blood of the New Testament^ which shall be shed for 
 many unto the remission of sins ; and then added, Do this 
 for a commemoration of me. By which last words he em- 
 powered and commissioned his apostles, and their successors 
 in the j)ricsthood, to do and consecrate the same, and thereby 
 verified the prediction of the psalmist, who styled him a 
 priest for ever, according to the order of Melchisedech. This 
 is the clean oblation, which the prophet Malachy said should 
 be offered to God in every place, from the rising to the setting 
 of the sun ; and this is daily offered in the Church of Christ 
 throughout the world, by the ministry of his priests, to whom 
 he has given the power to do what he did at his last supper, 
 that is, to consecrate the bread and wine in his name, and to 
 change them into his bodv and his blood. 
 
 35 ' F y y 
 
410 HISTORY OF THE [age vii 
 
 The sacrament of the body and blood of our Lord is a 
 mystery so sublime and incomprehensible to human weak- 
 ness, that nothing but the clear and express word of God 
 could induce us to believe it. But, since Jesus himself so 
 positively tells us, says saint Cyril of Jerusalem, This is my 
 body J this is my bloody who will dare to call his word in 
 question, or doubt whether his body and his blood be really 
 there ? At Cana he had changed water into wine, and, at his 
 last supper, he changed wine into blood. For under the 
 appearance of bread he gives us his body, continues the holy 
 doctor, and under the appearance of wine he gives us his 
 blood. Catechesi. Mystagog. 4. What was bread befoi-e 
 the consecration, says saint Ambrose, becomes the body of 
 Christ after consecration, and his body is truly there. Before 
 the word of consecration, the body of Christ was not there ; 
 but he spoke, and there it was. For to God, who by his 
 word made the world out of nothing, nothing is impossible. 
 Hence the chalice which we bless, says saint Paul, is it not 
 the communication of the blood of Christ ? And the bread, 
 which we break, is it not a participation of the body of our 
 Lord ? Therefore, whosoever shall eat this bread, or drink of 
 the chalice of the Lord unworthily, shall be guilty of the 
 body and blood of our Lord. 
 
 Jesus in the Garden of Gethsemani, Mat. 26. [A. D. 34. 
 
 After Judas was gone out to concert measures with the 
 Pharisees for the execution of his treacherous design, our 
 blessed Saviour made an admirable discourse to the eleven 
 that remained. In words the most pathetic and expressive 
 of his love, he exhorted them to a steadiness in the divine 
 service, and to a perfect love of their neighbour, as the dis- 
 tinctive mark of their being his disciples. Let not your heart 
 be troubled, said he, because I go to the Father, and will 
 prepare a place for you : for in my Father's house there are 
 many mansions. You believe in God ; believe also in me. I 
 will not leave you orphans ; I will come again, and will take 
 you to myself, that where I am you also may be. If you 
 love me, keep my commandments : he who loveth me shall 
 be loved by my Father, and I will love him : whatsoever you 
 shall ask the Father in my name, that will I do. Peace I 
 leave with you : my peace, such as the world cannot give, I 
 give unto you. I will ask the Father, and he will give you 
 
AGE VII.] NEW TESTAMENT. 411 
 
 another Comforter, the Spirit of truth, who shall abide with 
 you, and teach you all things. 
 
 He addressed himself in a particular manner to saint Peter, 
 and informed him of the devil's malicious designs against 
 him ; but I have prayed, said he, to the Father for you, that 
 your faith may not fail. He likewise admonished them all 
 of the great trial they would meet with that very night ; and 
 how they would fly and forsake him in the middle of his ene- 
 mies. Saint Peter, who did not then know himself, answer- 
 ed with his usual confidence, that, whatever the rest might 
 do, he, at least, would not abandon him, but was ready to 
 accompany him even to prison, and death itself. He spoke 
 the generous disposition of his heart, but relied too much 
 upon his own strength : he had not yet learned to mistrust 
 his weakness ; and, therefore, our blessed Saviour told him, 
 that, before the crowing of the cock, he should thrice deny 
 him. Jesus Christ, after that, made a most fervent prayer to 
 his eternal Father, not only for his apostles, but also for them 
 who, through their word, should believe in him; which when 
 he had done, he went forth with his disciples, and, passing 
 over the torrent of Cedron, retired, according to his custom, 
 into the Mountain of Olives. His eleven disciples followed 
 him to the place called Gethsemani, where he bade them 
 stop, while he should go into the garden to pray, as he had 
 often done before. He took with him Peter, James, and 
 John, his three favourite apostles, to be the witnesses of this 
 first scene of his bitter passion. For then it was, that he be- 
 gan more sensibly to feel the infirmities of human nature ; 
 then it was that all our griefs and miseries flowed in with full 
 tide upon him. Overwhelmed with sadness, he told his dis- 
 ciples that his soul was sorrowful even unto death : he bade 
 them stay there and pray, that they might not sink under the 
 temptation. He then withdrew from them to the distance 
 of a stone's throw, and, kneeling down, said, Father, if it be 
 possible, let this cup pass from me ; but, if that cannot be 
 without my drinking it, let thy will be done, not mine. He 
 rose up, came to his disciples, and found them asleep. He 
 upbraided Peter for not being able to watch one hour with him, 
 commanded them to watch and pray against the temptation, 
 and, retiring again, repeated the same tender prayer, in the 
 same submissive words, to his heavenly Father. Full of 
 eoncern for his dear disciples, he soon after visited them again, 
 and found them still sleeping, for their eyes were heavy : he 
 left them, went back again, and prayed the iJiird time, say- 
 
412 HISTORY OF THE [age vii. 
 
 ing. My Father, if this chalice may not pass away, but I must 
 drink it, thy will be done. The anguish of his mind increas- 
 ed still more and more, which threw him at last into a bitter 
 agony. Thick drops, as it were of blood, gushed through the 
 pores of his body, and trickled down upon the ground. In 
 the midst of this distress, he was comforted by an angel ; and, 
 notwithstanding the violent agitation of his soul, he prayed 
 the longer. 
 
 This mysterious agony of the Son of God is a subject of 
 astonishment to the holy fathers : on one hand they contem- 
 plate Jesus Christ, the splendour of his Father's glory, and 
 the figure of his substance, sorrowful and trembling at the 
 prospect of his ensuing passion ; and, on the other, behold 
 his martyrs meeting their torments with magnanimity and joy. 
 But, since he has taken upon himself our infirmities, and has 
 borne our sorrows, Jesus Christ is become the fortitude of 
 the saints. Encouraged by his example, and strengthened 
 by his grace, the zealous Christian joyfully submits to hard- 
 ships and distresses, as he has seen his Redeemer do before 
 him. In the time of trial and temptation, prayer is his re- 
 fuge ; it is his best and only comfort ; it is taught him by the 
 word and example of Jesus Christ in the garden of Gethse- 
 mani. Poor, and exercised in labours from his youth, Jesus 
 is ready to do and suffer still more, according to the divine 
 decrees ; he makes no prayer but in conformity to his Fa- 
 ther's will, and offers himself to drink the bitter cup, which 
 was prepared for him, becoming obedient for'us unto death, 
 even the death of the cross. 
 
 Jesus taken by the Jews, Mat. 26. [A. D. 34. 
 
 After our blessed Lord had ended his prayer, he came 
 to his disciples for the third time, and said. Arise ; let us go ; 
 the traitor is at hand ; and, while he was yet speaking, be- 
 hold, Judas, at the head of a rude rabble, with lanterns, 
 clubs, and swords, entered the garden. It was a place well 
 known to the traitor, for he had frequently accompanied his 
 Master thither, when he went to pray. The soldiers did not 
 know Jesus, and might have easily mistaken another for him, 
 if Judas had not agreed to give them a signal : the signal he 
 agreed upon was a kiss : Whomsoever I shall kiss, said he, 
 that is the man ; hold him fast. The traitor, therefore, upon 
 entering the garden, w^ent straight to Jesus, and saluted him 
 with a kiss. Friend, said our blessed Saviour to him, for 
 
AGE VII.] NEW TESTAMENT. 413 
 
 what art thou come ? Is it with a kiss, that thou betrajest 
 the Son of man ? The multitude drew near, and Jesus, know- 
 ing all that was to happen, advanced to meet them. With a 
 voice that bespoke his divinity, he asked them whom they 
 wanted : and they answering, Jesus of Nazareth, he said, I 
 am he. His words struck terror into them ; they instantly 
 drew back, and fell to the ground. From this single circum- 
 stance, it appears, that Jesus submitted to his enemies not 
 for want of power, but by the free consent of his own will. 
 He asked them a second time whom they wanted ? and, they 
 repeating, Jesus of Nazareth, I have already told you, said 
 he, that I am the person ; if, therefore, you seek me, let 
 these go their way unhurt. In the midst of danger, Jesus 
 seemed regardless of himself, and only anxious about his 
 friends ; he disdained not to become a supplicant for his dis- 
 ciples' safety, whilst he abandoned his own to the discretion 
 of his enemies, as the executioners of his Father's will. Saint 
 Peter made some efforts to defend his divine Master, drew 
 his sword, and, striking at Malchus, a servant of the high- 
 priest, cut off his right ear. That was not the zeal, nor the 
 defence, which our blessed Saviour required at that time : 
 unwilling to give the least cause of complaint to his enemies, 
 he miraculously healed the servant's ear, and reprimanded 
 his apostle for having struck him. He stood not in need of 
 human arms, when, at his request, the Father had legions of 
 angels ready to defend him. The tribune, therefore, and his 
 band, laid hold of Jesus, and bound him. Meek as a lamb 
 which is led to slaughter, he only said, that they came armed 
 with swords and clubs, as if they had had a robber to secure ; 
 that he had sat daily amongst them teaching in the temple, 
 and no one had offered to touch him ; but that it was now 
 their hour, and the power of darkness. His disciples then 
 left him, and fled, like a scattered flock, which by some cruel 
 stroke is bereft of its shepherd. 
 
 Jesus before Caiphas. Mat. 26. [A. D. 34. 
 
 Jesus, being abandoned by his disciples, was dragged along 
 by his enemies into the city, and led before Annas, the father- 
 in-law of Caiphas, the high-priest for that year. Annas did 
 not detain him very long, but sent him, bound as he was, to 
 (^liphas's house, where the scribes and elders were assem- 
 bled. The high-priest began to question him concerning his 
 disciples and his doctrine. Jesus answered, that he had 
 35* 
 
414 HISTORY OF THE [age vii 
 
 spoken openly to the world ; that he had always delivered 
 his doctrine in the synagogue and in the temple, and had taught 
 nothing which was not publicly known ; that he need only 
 ask the people, and they would inform him of the things they 
 had heard. Upon that, one of the servants, who were stand- 
 ing by, gave Jesus a blow, saying. Is it so thou answerest the 
 high-priest ? To which Jesus meekly replied, If I have spo- 
 ken wrong, tell me in what ; if well. Why dost thou strike 
 me ? The chief priests and whole council were fully re- 
 solved to procure his death ; but, to proceed with some out- 
 ward form and appearance of justice, an accusation was to be 
 brought against him, and witnesses produced in support of 
 the charge. A mercenary crowd appeared, ready to swear 
 as they should be directed ; but the evidence they gave was 
 inconsistent and contradictory : amongst other accusations of 
 their own forging, two false witnesses declared they had 
 heard him say he could destroy the temple of God, and in 
 three days time build it up again. Jesus was silent. Cai- 
 phas rose up, and asked him if he made no reply to the charge 
 which these witnesses had brought against him. Jesus was 
 still silent. Upon which the high-priest adjured him, in the 
 name of the living God, to tell %im >^hether he were the 
 Christ or not. Jesus then answered, ,If I tell you, you will 
 not believe me ; and if I ask you, you will neither answer 
 nor let me go. Nevertheless, I say to you. Hereafter you 
 shall see the Son of man sitting on the right hand of the pow- 
 er of God, and coming in the clouds of heaven. Art thou 
 then the Son of God ? they all cried ; and he answered, So 
 you say, and I am. The high-priest, hearing that, rent his 
 garments, and cried out, He hath blasphemed ; there needs 
 no farther proof ; you have heard the blasphemy from his 
 own mouth : what is your opinion ? They all exclaimed, He 
 is guilty of death; and immediately left the court. Then it 
 was, that the soldiers and insolent rabble began to insult and 
 torment the innocent Jesus. They tore off his beard and 
 hair ; they spat upon his face ; they mocked and buffeted 
 him for their diversion : they blindfolded his eyes, and, in 
 derision, bade him guess who it was that struck him. Such 
 was his treatment during the whole night. 
 
 Saint Peter had followed his divine Master at a distance 
 from the garden of Gethsemani, and, being desirous of seeing 
 what the event would be, procured admittance into Caiphas's 
 house. As he was standing amongst the servants, warming 
 himself at the fire, a servant maid came up and asked, if he 
 
AGE VII.] NEW TESTAMENT. 415 
 
 did not belong to Jesus of Nazareth. Peter no longer felt the 
 courage or the zeal he had shown to defend his Master in the 
 garden : he trembled at the woman's voice, and denied him : 
 and immediately the cock crowed. He was again asked the 
 same question, and again he not only denied his Master, but 
 moreover added, that he did not even know any such man. 
 About an hour after, a servant of the high-priest, and kins- 
 man of Malchus, whose ear Peter had cut off, declared, that 
 he had seen him with Jesus in the garden ; and others said, 
 that his very language betrayed him, and proved him to be a 
 Galilean. Peter then began to swear, and most solemnly 
 protest, that he did not so much as know the man they spoke 
 of. The cock crowed at that moment. Jesus at the same 
 time turned round, and looked at him. Peter then re- 
 membered what Jesus had told him after supper : stung with 
 shame and remorse, he immediately went out, and wept 
 bitterly. 
 
 The fall of that great apostle is a striking instance of hu- 
 man weakness. Wonderful is the conduct of almighty God, 
 in permitting the man to fall, whom he had chosen to be the 
 head and chief pillar of his Church. Peter's sin was not the 
 result of a corrupt heart ; it sprung from cowardice, not ma- 
 lice, lie soon recollected himself, and eagerly seized the 
 first grace, that called him back to repentance. He rose the 
 moment he became sensible of his fall : his actions spoke the 
 unfeigned sentiments of a contrite heart. I hear not the voice 
 of St. Peter lamenting his fall, says saint Ambrose, but I see 
 his tears. Happy tears ! whose silent flow obtained the sin- 
 ner's pardon. 
 
 Jesus before Pilate. Mat. 27. [A. D. 34. 
 
 The Jewish council met again betimes in the morning, to 
 fmish their murderous plan against Jesus ; and the result of 
 their debate was to accuse iiim before Pontius Pilate, the 
 Uoiniui governor. Jesus, therefore, like a public malefactor, 
 !)()uih1 in chains, was led from ('aiphas to the governor's hall, 
 where (he ciiicf priests and scribes were at the gate ready to 
 accuse him ; for they would not enter under the roof of an 
 i<l()later, lest they should be defiled, and become unfit to par- 
 take of their paschal ceremonies. Pilate therefore went out 
 to them, and asked what accusation they brought against 
 the man. They answered in general terms, that, if he wero 
 not a malefactor, they would not have brought him thither. 
 
416 HISTORY OF THE [age vii. 
 
 Pilate would admit of no such indeterminate accusation, but 
 bade them take and judge him according to their own laws. 
 The Jews replied, that they no longer had the power of sen- 
 tencing any man to death, of which they had judged him 
 guilty, and began to accuse him of crimes against the state. 
 We have found this man, said they, perverting our nation, 
 forbidding tribute to be paid to Caesar, and saying, that he is 
 Christ the King. Pilate went into the hall again, and, calling 
 Jesus, asked him if he were a king. Jesus answered, I am ; 
 but my kingdom is not of this world : if it were, my servants 
 would certainly strive to prevent my being delivered to the 
 Jews. For this I was born, and for this I came into the 
 world, that I might give testimony to the truth. What is the 
 truth? replied Pilate; and, without waiting for an answer, 
 went out again to the Jews, and declared, that he found no- 
 thing to condemn in him. The Jews, being apprehensive lest 
 the judge should acquit him, grew more earnest, and tumul- 
 tuously cried out, that he had been stirring the people up to 
 sedition through the whole country of Judea, from Galilee to 
 Jerusalem. Upon the mention of Galilee, Pilate asked if 
 Jesus were not of that province ; and, being told he was, sent 
 him away to Herod, who was king of Galilee. Herod was 
 at that time in Jerusalem, and, having heard much of Jesus 
 Christ, was glad of the opportunity he had long wished for 
 of seeing him, and hoped he would work some miracle in his 
 presence. When Jesus came before him, he asked him a va- 
 riety of questions, but, receiving no answer, treated him as a 
 simpleton, exposed him in a white robe to the mockery of his 
 guards, and sent him back to Pilate. Pilate, upon that, called 
 together the chief priests, the magistrates, and people, 
 and told them that there were no grounds for the charge 
 they had brought against Jesus ; that Herod also was of the 
 same opinion, and had sent him back uncondemned as he 
 went. Pilate, therefore, tried every expedient to set Jesus 
 free, without exposing himself to danger : for he plainly saw 
 that the Jews had accused him out of mere spite and envy. 
 At the paschal time, it. was customary for the governor to 
 release some one of the prisoners, as the people should choose. 
 There was in prison a notorious criminal, by name Barabbas, 
 who, in a seditious riot, had committed murder. With this 
 miscreant, the worst and most odious of men, Jesus was set 
 in competition for the people's choice. Pilate asked them, 
 which of the two he should release, Jesus or Barabbas. Not 
 him, but Barabbas, was the cry. It was in vain to represent 
 
AGE Til] NEW TESTAMENT. 4W 
 
 the innocence of the one, and the guilt of the other. Away 
 with him ! they cried ; give us Barabbas ! away with Jesus to 
 be crucified ! Pilate was distressed ; he knew not which way 
 to turn, doubtful whether to resist or yield. He was in 
 hopes of moving them to compassion, and of inducing them to 
 ask for the release of the innocent, when they should see 
 him suffer : by a barbarous and wicked policy, he condemned 
 Jesus to be scourged. Jesus was, therefore, led into the 
 Pretor's court, stripped, and tied to a pillar, and a whole band 
 of soldiers ordered out to glut their cruelty upon him. 
 
 Judas, seeing the violence of these proceedings, and being 
 racked with remorse at the heinousness of his treason, car- 
 ried back the thirty pieces of silver, for which he had sold 
 his Master, to the chief priests and ancients, saying, I have 
 sinned in betraying innocent blood. What is that to us ? said 
 they ; look thou to it. Upon which he threw down the mo- 
 ney in the temple, went his ways, and hanged himself in de- 
 spair. Judas Iscariot, from being an apostle, became the 
 worst of reprobates. From being unfaithful to the divine 
 grace, he at first became a murmurer against the honours 
 done to Jesus Christ : his avarice then prompted him to sell 
 his Master to the Jews, and despair made him finish all his 
 other crimes by suicide. The enemy of our salvation still 
 tries, by the same arts, to lead men gradually from their duty, 
 and to plunge them into vice. In the beginning, he conceaU 
 the malice of his temptations ; he discloses not the abyss, into 
 which he intends to throw them ; he dresses up the sin in 
 such deceitful colours, that its enormity is not seen before it 
 is consented to. He then artfully removes the veil, and un- 
 folds the crime in its blackest shape ; he so magnifies the 
 shape or the difficulty of penance, so exaggerates the rigours 
 of divine justice, that he frightens the sinner from repent- 
 ance, and drives him to despair. Not to fall into the dismal 
 gulf, grievous sinners no longer ought to dwell upon the 
 enormous crimes they have committed, than it may help 
 them to repent : they ought, by turns, to relieve the mind, 
 and look up to the divine mercy. God is always good and 
 merciful to the repenting sinner : he, who has suffered and 
 (lied for sinners, never rejects the sighs of a contrite and 
 humble heart. 
 
 GOQ 
 
418 HISTORY OF THE [age vii. 
 
 Behold the Man ! Mat. 27. [ A. D. 34 
 
 When the soldiers had satiated their barbarity with whips 
 and scourges upon the body of Jesus, they proceeded to other 
 acts of cruelty and insult. They wove a crown of sharp 
 thorns, and set it upon his head ; they threw an old purple 
 garment round his shoulders, and put a reed, by way of 
 sceptre, in his right hand ; they bent their knee in derision, 
 as before a mock king : they spat upon him ; they smote him 
 on the face ; and, taking the reed from his hand, they struck 
 him on the head, saying. Hail! king of the Jews! The la- 
 mentable plight, to which Jesus Christ was then reduced, 
 moved the heart of Pilate, and he was in hopes that the sight 
 of so piteous an object might also move the Jews. With 
 that view, he took him up into a conspicuous place, and show- 
 ed him to the people, saying. Behold the man ! Vested with 
 the crown of thorns and purple garment, Jesus was no sooner 
 seen, than the cries of an enraged rabble were heard from 
 every side, calling out. Crucify him ! crucify him ! Pilate 
 pleaded for him, and asked what harm he had done. He 
 has made himself the Son of God, they cried, and, according 
 to the law, he therefore ought to die. When Pilate heard 
 this, he grew more and more alarmed ; he entered into the 
 hall again, and asked Jesus from whence he was. Jesus gave 
 him no answer. Dost thou not speak to me ? said Pilate ; and 
 knowest thou not, that I have power either to crucify or to 
 release thee ? Thou wouldest not have any power against 
 me, replied our Saviour, unless it were given thee from above. 
 The Jews continued crying out to Pilate, If thou release this 
 man, thou art not Caesar's friend. Pilate therefore led Jesus 
 forth about the sixth hour, and, sitting down upon the judg- 
 ment-seat, said to the Jews, Behold your king ! Away with 
 him ! cried out the Jews ; away with him ! crucify him ! 
 Shall I then crucify your king? said Pilate. We have no king 
 but Caesar, replied the priests ; and whosoever maketh him- 
 self a king speaketh against Caesar. These words awakened 
 the fears of an ambitious courtier, who was not disposed to 
 risk either his fortune or his favour with the emperor, for the 
 sake of doing justice, and protecting the innocent. He called 
 for a basin of water, and, as if he could wash himself clean 
 of the crime which he was going to complete, he washed his 
 hands before the people, and declared himself innocent of the 
 blood of that just man. Let his blood fall upon us and upon 
 our children, cried the hardened Jews. Pilate then releas^^d 
 
AGE vii.J NEW TESTAMENT. 419 
 
 Barabbas, according to their request, and delivered Jesus unto 
 them to be crucified. 
 
 This weak, but barbarous compliance of Pontius Pilate, 
 against the dictates of his own conscience, is a melancholy 
 proof of the sway which ambition and self-interest have over 
 the minds of worldly men. The known innocence and sa- 
 cred character of Jesus Christ had little influence upon a man, 
 who was ready to make a sacrifice of every thing but his 
 own fortune. Pilate had, indeed, some inbred notions of 
 equity ; he had naturally an inclination to protect oppressed 
 innocence ; but those honest sentiments were banished from 
 his breast the very moment he was threatened with the em- 
 peror's displeasure ; nor could they be recalled by any warn- 
 ing that his wife had been inspired to give him. Great reso- 
 lution is necessary not to be drawn from our duty by a de- 
 sire of pleasing men ; great struggle is required not to be 
 borne down the torrent of our passions, when pushed by 
 worldly fears and interest. The advice of friends, and our 
 own reflections, are insufficient, without the grace of Jesus 
 Christ, to aid and support our feeble efforts. Pilate had the 
 grace, which was abundantly sufficient to have 'preserved him 
 from the sin ; but his own co-operation was wanting. It is 
 our duty, therefore, to watch and pray, not only that we may 
 receive the graces of Jesus Christ, but that we may be also 
 faithful in co-operating with the graces we receive. 
 
 Jesus carries his Cross. Mat. 27. [A. D. 34. 
 
 Thk Jews, having at length extorted the sentence, which 
 they had been so obstinately bent upon, carried it into im- 
 mediate execution. They had already prepared a huge cross, 
 the ignominious instrument of their l)arbarity : they laid it 
 upon the shoulders of our blessed I^onl to carry to the Moun- 
 tain of Calvary, the place of their public executions. Two 
 thieves were condemned to be crucified at the same time ; so 
 that literally fulfilled were the words of Isaiah, saying, that 
 he should be ranked with sinners. Jesus, therefore, went 
 forth, bearing his cross, burthenod with our iniquities, as the 
 prophets said, and carrying all the grief that a sinful world 
 had heaped upon him. He went forth from the holy city of 
 Jerusalem towards the mountain, amidst the hisses of an in- 
 sulting multitude, that crowded round to be spectators of his 
 sufferings. His sufferings of the morning had already drain- 
 ed his strength ; he was too enfeebled to stand under the 
 
420 HISTORY OF THE [age vn. 
 
 heavy cross, and to go on as fast as they would have him. 
 Therefore, laying hold of one Simon of Cyrene, they made 
 him take and carry the cross after Jesus to the mount. 
 
 The cross, or the yoke of Christ, is borne by two ; by Je- 
 sus Christ and the Christian, w^ho suffers for Christ's sake. 
 Simon, the Cyrenean, was engaged to help the Son of God 
 in carrying his cross ; God himself enables us to carry ours. 
 By his grace he so strengthens us in our afflictions, that we 
 not only bear them with ease, but receive them with a kind 
 of inward satisfaction. Comforted by his example, let us re- 
 signedly submit to the cross that is laid upon us, and in si- 
 lent penitence follow our divine Leader to the holy moun- 
 tain : he suffers us not to be loaded above our strength ; by 
 spiritual comforts he sweetens his service, and makes the 
 burthen light. 
 
 Many devout persons, and amongst them the pious women, 
 who were unshaken in the service of Jesus Christ, followed 
 him as close as they could, and, by their tears and sighs, ex- 
 pressed how much they shared in his sufferings. He turned 
 about to them, as he went along, not for the sake of receiving 
 any consolation from them — for it is not to creatures we must 
 turn in our afflictions — but he turned to give them comfort. 
 Ye daughters of Jerusalem, said he, weep not for me, but 
 weep for yourselves and children. For the time will come, 
 when it shall be said, Happy are the barren, and happy are 
 the breasts which have not given suck. Men shall call upon 
 the hills to cover them, and upon the mountains to hide 
 them. For if to the green wood they do these things, what 
 will happen to the dry ? Such tenderness of affection, ex- 
 pressed by the Son of God, in such circumstances, to his faith- 
 ful followers, cannot fail of moving every Christian, who will 
 seriously consider. If we only remember who Jesus is, what 
 he suffers, and for whom, we shall be ashamed to complain 
 of the slight and passing sufferings that fall to our share. Or, 
 should weak nature be still tempted to murmur or to grow 
 impatient, we must then reflect, that the sufferings of this 
 life are but short; that, if we share in the sufferings of our Re- 
 deemer, and bear them as we ought, we shall likewise share 
 with him in his glory. 
 
 Jesus upon Mount Calvary. Mat. 27. [A. D. 34. 
 
 Jesus, being come to the top of Mount Calvary, on which 
 he was to offer the great sacrifice of himself for the world's 
 
AGE VII.! NEW TESTAMENT. 421 
 
 redemption, was immediately presented with a draught of 
 wine mixed with gall : he did but taste, and refused to drink 
 it. He was then stripped of his clothes, stretched upon the 
 cross, his sacred hands and feet bored through with nails, and 
 fastened to the wood. It was the sixth hour of the day, and 
 a mournful darkness spread itself over the face of heaven. 
 The cross was set upright, and fixed in the earth ; the whole 
 weight of his body bearing upon the bleeding wounds of his 
 hands and feet ; above his head was an inscription, written 
 in Hebrew, Greek, and Latin, that all might know him to be 
 Jesus of Nazareth, king of the Jews. On each side of him, 
 as if he were of all malefactors the most notorious, were cru- 
 cified two thieves. He hung in the middle, an adorable spec- 
 tacle to the world, to the angels, and to men ; Jesus Christ, 
 the mediator of peace between earth and heaven, bleeding 
 and dying for the love of mankind. The people with un- 
 feeling hearts stood looking on, and the rulers with them de- 
 rided him in his torments. They passed under his cross, 
 scornfully wagging their heads, and exclaiming, Thou, who 
 canst destroy the temple of God, and in three days build it 
 up again, now save thyself: if thou art the Son of God, come 
 down from the cross, and we will believe thee. The chief 
 priests and elders of the people turned his very miracles 
 into a contempt of his power. He saved others, they cried, 
 let him now save himself; he trusted in God, let God now 
 deliver him, if he will ; for he said, I am the Son of God. 
 Jesus, thus insulted and blasphemed amidst his sufferings, 
 sought no revenge ; his thoughts were the thoughts of peace ; 
 breathing charity and benevolence for his cruel enemies, he 
 cried. Father^ for f^ive them^for they know not what they do. 
 And one of the thieves, who were hanging by him, blasphem- 
 ed like the rest, saying, If thou be Christ, save thyself and 
 us. Hut the other rebuked his wicked companion, and, pro- 
 claiming the innocence of Jesus Christ, begged to be remem- 
 bered by him, when he should come into his kingdom : Jesus 
 answered him in these comfortable words, Amen I say to 
 thec^ this day thou shall be with me in Paradise, Simeon's 
 prophecy to the virgin Mother was now fulfilled. Pierced 
 with a sword of grief, Mary approached her agonizing Son, 
 and stood at the foot of the cross with John the beloved dis- 
 ciple. Jesus looked down and saw thorn ; with expiring 
 voice, he recommended them to each other; to his mother 
 he said, IVoman^ behold thy son ! and to John, Behold thy 
 mother ! To the afflictions, which Jesus then suffered in eve- 
 36 
 
422 HISTORY OF THE [age vii. 
 
 ry part of his body, nothing could be added but those of his 
 soul. Covered with wounds from the sole of his foot to the 
 crown of his head, he was truly that man of pains and sor- 
 rows as Isaiah had described him. A single ray of the be- 
 atific vision, which his soul always enjoyed, would have 
 cheered away all his griefs at once, had he not miraculously 
 suspended its influence at that hour, and denied himself every 
 consolation that could soothe his bitter agony. The myste- 
 rious dereliction of our blessed Lord upon the cross is a fit- 
 ter subject for pious meditation than description. It was ex- 
 treme ; it forced this tender exclamation from him. My God^ 
 my God J why hast thou forsaken me ! Jesus, knowing that all 
 things were now accomplished, said, I thirst : upon which 
 the soldiers, dipping a sponge into vinegar, and fastening it to 
 a reed, put it to his mouth ; and, when he had taken the vine- 
 gar, he said. It is consummated : every circumstance which 
 the prophets had foretold relating to his mortal life and pas- 
 sion was now fulfilled. Jesus Christ had hung near three 
 hours upon the cross ; his sacred humanity was spent with 
 suffering ; nothing more remained than to pay the last tribute 
 due to his heavenly Father for the redemption of the world. 
 The sun was eclipsed, and the universal darkness sat upon 
 the earth until the ninth hour : the earth quaked, the graves 
 were opened, the rocks split asunder, and the veil of the 
 temple rent from top to bottom. Jesus Christ, at the last 
 gasp, and in the agony of death, with a loud voice exclaim- 
 ed, Father^ into thy hands I commend my Spirit^ and, saying 
 this, bowed his head, and expired. 
 
 The mystery of the passion and death of Jesus Christ upon 
 the cross is so far removed above the reach of human under- 
 standing, that, unless the divine Spirit takes away the veil 
 from our eyes, in vain shall we strive to comprehend it. 
 Christ dies upon a cross, says saint Bernard, and thereby 
 merits all our love ; he gives us his holy Spirit, and thereby 
 excites our love. By the help of faith, we may contemplate 
 Jesus Christ crucified ; but without the gift of his holy Spirit, 
 we shall not love him. Let us, then, with gratitude ap- 
 proach the tree of life, and with affection gather the fruit 
 thereof. Since the Son of God has pleased to give us his 
 life, there is no other mercy which we may not hope to ob- 
 tain through his blood and passion ; for with him there is 
 plentiful redemption. 
 
4GE VII.] NEW TESTAMENT. 423 
 
 Jesus in the Sepulchre, Mat. 27. [A. D. 34. 
 
 The wonderful sacrifice of the cross being accomplished, 
 the prodigies and signs that accompanied it struck the spec- 
 tators with religious awe ; they changed their insults into 
 sighs, and returned, knocking their breasts, into the city. 
 The centurion, who commanded the soldiers upon the moun- 
 tain, had been particularly attentive to every thing that had 
 passed, and publicly declared the man, whom he saw expire, 
 to' be truly the Son of God. The sacred body of our Saviour 
 remained hanging upon the cross till Pilate, at the request 
 of the Jews, gave orders about it. For, the next day being 
 the great and solemn Sabbath of the paschal week, the Jews 
 petitioned Pilate that the bodies might be taken down from 
 their crosses, and carried away that evening. The soldiers 
 therefore went, and broke the legs of the two thieves to 
 despatch them. When they came to Jesus, and saw him 
 already dead, they did not break his legs; and the words of 
 Exodus, saying. You shall not break a bone of him, w^ere ful- 
 filled. But one of the soldiers, with the thrust of a spear, 
 opened his side, from whence there issued out blood and wa- 
 ter. Joseph of Arimathea, a good and upright man, and a 
 disciple of Jesus, went in boldly to Pilate, and begged 
 the body of Jesus. Having obtained this request, he repaired 
 straight to the mountain with Nicoderaus, and took the body 
 of their blessed Lord, which they wrapped in fine linen, and 
 perfumed with a precious mixture of myrrh and aloes, ac- 
 cording to the custom of the Jews. There was a garden 
 nigh, and in that garden a new monument, proper for the 
 interment of the dead, in which no body had boon yet buried. 
 Thither they carried the sacred body of our Lord ; there they 
 decently laid it, and rolled a huge stone against the mouth 
 of the sepulchre. 
 
 Saint Chrysostom is charmed with the courage of Joseph 
 and Nicodemus, who publicly declared themselves, on this 
 solemn occasion, to be the disciples of Christ, which their fears 
 had hitherto hindered them from doing. They set their fears 
 aside ; they forgot all human respects, when piety to their 
 deceased Lord called for tlicir service. They lost no time, 
 they spared no cost, they carried their precious spices in 
 profusion : happy was their lot in having the body of their 
 dear Redeemer for the object of their charity. From the ex- 
 ample of these holy disciples, saint (^hrvsostom exhorts his 
 people to a practice of the like virtues ; he tells them to pro- 
 
424 HISTORY OF THE [age vii 
 
 vide perfumes for the body of Jesus Christ. For our poor 
 and virtuous brethren, says he, are the living members of 
 Christ : we piously and meritoriously pour out the odours of 
 charity upon them, as often as we compassionate them in 
 their sufferings, and relieve them m their wants. Some one 
 or other of them daily stands in need of our help, and may 
 be comforted by us : what we do to the least of them, we do 
 to Jesus Christ himself. 
 
 Resurrection of Jesus Christ, Mat. 28. [A. D.34. 
 
 The Scribes and Pharisees were not satisfied, though they 
 saw Jesus in the grave. They remembered what he had 
 said about his rising again upon the third day ; and, although 
 they did not believe the prediction themselves, yet they were 
 afraid \i might make some impression upon others. They 
 pretended to suspect some design in the disciples of stealing 
 away their Master's body, and of spreading a report of 
 his being risen from the dead. Therefore they desired Pi- 
 late, that he would order a guard round the sepulchre, to pre- 
 vent any one's coming near it for three days. You have a 
 guard, said Pilate, go and dispose of them as you shall judge 
 fit. They went immediately, and made the sepulchre sure, 
 by setting a seal upon the stone, and placing the soldiers 
 round. They fancied, that, by those precautions, they should 
 destroy the notion of Christ's resurrection, and, by those pre- 
 cautions, they established its belief beyond the possibility of a 
 doubt. Early in the morning of the third day, there was a 
 great earthquake ; for an angel of the Lord descended from 
 heaven, rolled back the stone, and seated himself upon it. 
 His countenance was as lightning, and his raiment as snow. 
 The guards were struck with terror, and became as dead men. 
 But, upon recollecting themselves, some of them went into 
 the city, and related to the chief priests what they had seen. 
 The priests were alarmed at the report, assembled the coun- 
 cil, and consulted together what to do. They agreed to stop 
 the soldiers' mouths with money, if they could, and to bribe 
 them to say, that, during the night, they had fallen asleep, 
 and Jesus's disciples came in the interim, and stole away his 
 body. The soldiers took the money, and, conformably to 
 their instructions, published the fictitious story, which was in- 
 dustriously spread amongst the people. Mary Magdalene 
 and some other holy women, whose piety was never weary 
 in the service of Jesus Christ, went betimes in the morning 
 
AGE VII.] NEW TESTAMENT. 425 
 
 to perfume the dead body of our Lord. They asked one 
 another, before they came to the place, how they should be 
 able to roll away the stone from the entrance of the monu- 
 ment ; for the stone was very great : but, at their approach, 
 they perceived the stone was rolled back, and the entrance 
 open. They saw an angel in the shape of a young man, 
 clothed in white, who thus accosted them : Fear not, I know 
 you seek Jesus of Nazareth, who was crucified ; he is risen, 
 as he said ; he is not here ; behold the place where he lay : 
 go quickly, and tell his disciples, that he is risen, and will go 
 before them into Galilee, where they shall see him. The 
 women immediately hastened to perform their commission, 
 and, upon their report, saint Peter and saint John repaired to 
 the monument ; Mary Magdalene went also back with them. 
 They entered the monument, saw the linen cloths lying, and 
 the handkerchief which had been about his head wrapped 
 up apart, but, being able to discover nothing more, departed 
 again to their home. For they were not yet sufficiently en- 
 lightened to understand the Scriptures concerning the resur- 
 rection. Mary Magdalene remained, after they were gone, 
 standing and weeping at the mouth of the sepulchre. Eager 
 to find whom she loved, she stooped down, and, looking into 
 the tomb, perceived two angels in white apparel, sitting, one 
 at the head and the other at the feet, where the sacred body 
 had lain.' They asked her why she wept. Because they 
 have taken away my Lord, said she, and I know not where 
 they have laid him. She turned herself back, and, seeing 
 a man there standing unknown to her, took him for the gar- 
 dener, and said. Sir, if you have taken him away, tell me 
 where you have laid him. Jesus said, Mary I Mary knew 
 him at the word, and, in an ecstasy of joy, turning round, an- 
 swered him, Rabboni, which is to say, Master. l)onot touch 
 me, said Jesus to her, for I am not yet ascended to my Fa- 
 ther ; but tell my brethren that I ascend to ray Father and 
 your Father, to my God and your God. 
 
 The love and perseverance, which the pious Magdalene 
 expressed in seeing her Redeemer, made her worthy to find 
 him. The mystery of a resurrection so glorious to Jesus 
 Christ, and so interesting to us, is the confirmation of our 
 faith, and the foundation of our hope. Jesus Christ died for our 
 rcdcMiiption, and is again risen for our justification. By this 
 we know, that, if \Ve sutler with Jesus, with Jesus we shall 
 also rise. The certain hope of a resurrection from the grave 
 to a state of immortality is the Christian's comfort in afflic- 
 36 • Hhh 
 
426 HISTORY OF THE [age vii. 
 
 tion, and his encouragement in hardships. The light and 
 passing tribulations of this world, if rightly borne, entail upon 
 us an immense and eternal weight of glory in the next. 
 
 Disciples of Emaus, Luke 24. [A. D.34. 
 
 The holy w^omen, in obedience to the angel's commands, 
 being on their way from the monument to the disciples, were 
 met by Jesus, who said to them, All hail ! They went up, 
 took hold of his feet, and adored him. He suffered them not 
 to remain long there, but bade them go and deliver the mes- 
 sage they were carrying to his brethren. Two of the disci- 
 ples happened to be going on the same day to Emaus, a 
 small town between seven and eight miles distant from Jeru- 
 salem. They talked over the late transactions in Jerusalem, 
 as they walked along, when our blessed Saviour, in the form 
 and habit of a traveller, came up, and joined them. He did 
 not let them know who he was, but, as any other traveller 
 might have done, desired them to tell him the subject of their 
 discourse, and why they looked so sorrowful. To which 
 one of them, whose name was Cleophas, made answer : Is it 
 possible you should be the only stranger in Jerusalem, not to 
 know what has happened there within these few days ? He 
 asked them what ; and they replied, Concerning Jesus of 
 Nazareth. He was a great prophet, said they, both in word 
 and work ; and we hoped he would have redeemed Israel. 
 But our chief priests and princes caused him to be apprehend- 
 ed, condemned, and executed upon a disgraceful cross. This 
 is the third day since his death, and we are at a loss to know 
 what we are to expect or hope for. Some women of ours 
 have been this morning to visit his tomb, and have alarmed 
 us with their accounts. They could not find the body, but 
 saw an apparition of angels, who informed them, that Jesus 
 was not to be sought amongst the dead ; that he was not there ; 
 that he had risen, and was alive again. Upon this informa- 
 tion, some of our brethren also hastened to the sepulchre, 
 and found every thing as the women had related. foolish 
 and senseless men ! exclaimed our Saviour ; how dull are you 
 in your understanding, and how slow in your belief ! Accord- 
 ing to the prophets, was it not necessary that Christ should 
 suffer all these things, and so enter into his glory ? He then 
 quoted to them the different passages of holy writ, which 
 Moyses and the prophets had spoken of him, and which he 
 graciously interpreted to them. V/hen they came near to 
 
AGE VII.] NEW TESTAMENT^ 427 
 
 Emaus, he made a show as if he had been going further on ; 
 they represented to him, that the day was too far spent for him 
 to think of going any further that evening : they invited him 
 to remain with them, they pressed, and, in the end, prevailed. 
 Jesus, therefore, entered with them into a house, where, be- 
 ing at supper, he took bread, which he blessed, broke, and 
 gave to them. By that action, which the holy fathers think 
 was a sacramental communion, the eyes of the two disciples 
 were immediately opened ; they saw and knew him ; but 
 enjoyed his company no longer, for he that moment vanished 
 from their sight. They communicated their thoughts upon 
 the matter to one another, and mentioned the glow their 
 hearts were in while he explained the Scriptures to them ; 
 they wished to impart the joyful tidings to their brethren as 
 soon as possible, and therefore set off that very hour back 
 again to Jerusalem, where they found the eleven apostles, 
 with some others, assembled together, to whom they related 
 what had passed in the way, and how they had known him 
 in the breaking of bread. 
 
 From the circumstances of this history, we may gather 
 how agreeable to Christ are the conversations of his follow- 
 ers upon pious and religious subjects. No subject is so wor- 
 thy of a Christian's thoughts as what God has done and suf- 
 fered for us ; and, if we entertain a due sense of our Redeem- 
 er's love, we shall not be backward to express our gratitude ; 
 for out of the abundance of the heart the mouth speaketh. 
 The two disciples discoursed, as they walked along, upon the 
 passion and resurrection of Jesus Christ. Drawn by their 
 discourse, Jesus Christ joined their company, asked them 
 questions, that they might repeat what they had said, ex- 
 pounded the Scriptures to them upon that subject, enlighten- 
 ed their minds with new rays of faith, and warmed their hearts 
 With a glow of piety and holy love. 
 
 Chrusrs Charge to Saint Peter, John 21. [A. D. 34. 
 
 On the same day of his resurrection, when it was late, and 
 the chamber doors were shut, where the apostles kept toge- 
 tlier for fear of the Jews, Jesus suddenly appeared standing 
 in the midst of them, and said, Peace be to you. Seeing 
 them in a fiiu;ht and troubled, as if they saw a spirit, he 
 asked iIumh why they wore frightened, and why such thoughts 
 arose in ihi ir hearts. Behold my hands and feet, said he : 
 fr'cl and see, that it is 1 : for a spirit hath not tlesh and bonc», 
 
428 ^HISTORY OF THE [age vii. 
 
 as you see me have. He therefore said again, Peace be with 
 you ; as my Father sent me, so do I also send you. After 
 which he breathed upon them, and said. Receive ye the Holy 
 Ghost : whose sins you shall forgive, they are forgiven ; and 
 whose sins you shall retain, they are retained. At his last 
 supper, four days before, he had given to his apostles the 
 power of consecrating his body and his blood in the sacra- 
 ment of the holy eucharist ; and here he gave them a power 
 to forgive sins in the sacrament of penance, and thereby com- 
 pleted their sacerdotal character. Thomas, one of the ele- 
 ven, was absent when Jesus came, and, being afterwards told 
 by the other disciples that they had seen the Lord, would 
 not believe them ; and, unless I shall see in his hands the 
 prints of the nails, said he, and put my finger into the place 
 of the nails, and my hand into his side, I will not believe. 
 After eight days, Jesus came again to his disciples in the room, 
 whilst the doors were shut as before, and saluted them with, 
 Peace be with you. Thomas was then present ; and, as if 
 it had been solely on his account that Jesus came, he turned 
 to him, and said. Put in thy finger hither, and see my hands; 
 bring hither thy hand, and put it into my side ; and be not in- 
 credulous, but faithful. Thomas immediately exclaimed. My 
 Lord, and my God ! To whom our blessed Saviour said, 
 Thou hast believed, Thomas, because thou hast seen ; happy 
 they, who have not seen, and yet believe. 
 
 Jesus Christ showed himself for a third time to his apos- 
 tles, as they were fishing in the lake of Tiberias ; and then 
 it was that he fulfilled the promise, which he had made to 
 saint Peter, Mat. xvi. of building his Church upon him, as 
 upon a rock, against which no storms of persecution, and no 
 powers of hell, ever should prevail. Simon Peter, and Thomas, 
 with the two sons of Zebedee, and Nathaniel, and two other 
 disciples, being fishing in the sea of Galilee, Jesus came and 
 stood upon the shore, without being known by them. He 
 called out, and bade them cast their net on the right side of 
 the ship, where they would catch plenty of fish ; for they had 
 yet taken none. They cast their net as he directed, and, by 
 the wonderful capture they made, saint John knew it to be 
 the Lord : upon which saint Peter girted his coat round him, 
 and, plunging into the sea, swam ashore. The rest came in 
 the ship. As soon as they landed, they saw the coals lying, 
 and a fish laid thereon, and bread. Jesus invited them to 
 come and dine : no one presumed to ask him who he was, 
 for they knew him to be the Lord. When they had dined. 
 
AGE VII.] NEW TESTAMENT. 4» 
 
 Jesus said to Simon Peter, Simon, son of John, lovest thou 
 me more than these do ? Yes, Lord, replied Peter, thou 
 knowest I love thee. Feed my lambs^ said Jesus ; and asked 
 him again, Simon, son of John, lovest thou me ? Peter made 
 the same answer as before, and Jesus repeated to him the 
 same charge, to feed his lambs. He said to him the third 
 time, Simon, son of John, lovest thou me ? Peter, full of hu- 
 mility, and diffident of himself, was grieved to hear his Mas- 
 ter ask a third time whether he loved him, and modestly re- 
 plied. Lord, thou knowest all things : thou knowest that I 
 love thee. Jesus then said. Feed my sheep. 
 
 To feed, in the style of holy Scripture, is to guide, rule, and 
 govern, as saint Ambrose and others take notice ; and to feed 
 the lambs and the sheep of Christ is undoubtedly to have the 
 supreme spiritual power of governing and directing the whole 
 flock of Christ in all matters belonging to faith. This is the 
 charge, which our blessed Saviour thrice repeated to his 
 apostle, bidding him feed his lambs, and feed his sheep ; for 
 this he changed his name into Peter, which signifies a rock, 
 and for this he prayed, that his faith might never fail. Upon 
 this ground, the spiritual supremacy of saint Peter and his 
 successors in the pontifical chair has, in every age and in 
 every country, been reverenced and acknowledged by the 
 holy fathers, as their writings show ; namely, Tertullian, saint 
 Cyprian, saint Leo, saint Jerom, saint Austin, saint Chr}'- 
 sostom, and the first general councils, particularly that of 
 Chalcedon. 
 
 Ascension of our Lord. Acts 1. [A. D. 84. 
 
 Our blessed Lord remained forty days upon earth after 
 his resurrection, appearing sometimes to all his apostles at 
 once, and sometimes only to some, that he unAi thereby 
 fully convince them of his lieing risen, and wean tnem by de- 
 grees from his corporeal presence. During that time, he in- 
 structed them in the nature and the use of those spiritual 
 powers, which he had inipartcd to them for the good of man- 
 kind. What those instructions were in particular, the evan- 
 gelists do not particularly mention: saint Luke in general 
 terms says, that he spoke to them of the kingdom of God, 
 which, according to saint Gregory, is his Chun^h ujwn earth. 
 Saint Matthew and saint Mark finish their evangrUcal history 
 with these remarkable words of our blessed Saviour to his 
 apostles, saying, To me is given all power in heaven and on 
 
430 HISTORY OF THE [age vii. 
 
 earth ; go ye, therefore, teach all nations, baptizing them in 
 the name of the Father, and of the Son, and of the Holy- 
 Ghost. He who shall believe and be baptized shall be sav- 
 ed ; but he who shall not believe shall be condemned. Teach 
 them, therefore, to observe every thing that I have com- 
 manded you : for, behold, I am always with you, even to the 
 end of the world. 
 
 Jesus Christ had now finished the work for which he came 
 down from heaven, and dwelt among us. He had enlighten- 
 ed the world by his doctrine, and redeemed it by his death : 
 by his miracles he had confirmed the truth of his revealed 
 religion; he had established his Church, which he commands 
 all to hear ; he had promised to assist his Church with the . 
 spirit of truth to the end of ages ; he had appointed his vicar, 
 as an universal pastor, to preside over the Church in his 
 name, and to feed his flock, both sheep and lambs, in his 
 absence : nothing more remained than to take possession of 
 that seat of bliss, which he had merited for his own sacred 
 humanity and us. Therefore, on the fortieth day after his 
 resurrection from the dead, he led his disciples forth to the 
 Mountain of Olives, near Jerusalem : he there gave them his 
 last blessing, and raised himself from the earth towards hea- 
 ven. They fixed their eyes upon him, as he ascended through 
 the air, till an intervening cloud received him from their sight. 
 By his own divine power he ascended into heaven, where 
 he sits at the right hand of the Father ; being, as he always 
 was and ever will be, the same consubstantial and co-eternal 
 God with Him and the Holy Ghost in one and the same di- 
 vine nature. The apostles kept their eyes still fixed on hea- 
 ven, when two young men in white apparel came and asked 
 them why they stood thus gazing at the heavens. The Jesus, 
 whom you have seen taken from you into heaven, said they, 
 will in the same manner come again from thence to judge the 
 living and the dead. 
 
 Trivial is the pomp of this vain world to a devout and fer- 
 vent Christian, when he contemplates the glory of Jesus 
 Christ, and considers the never-ending happmess of the citi- 
 zens in heaven. Heaven is the object on which we ought 
 to turn our eyes ; thither ought our hearts and wishes to as- 
 pire. We never should forget that the country to which we 
 belong, that the bread which nourishes our souls, that the 
 grace which supports our virtue, that the happiness which 
 we hope to partake of, and the Head of which we are mem- 
 bers, are in heaven. The spiritual treasures which we here 
 
AGE ni.] NEW TESTAMENT. 431 
 
 enjoy, and the temporal advantages which we receive from 
 creatures, are appointed us by almighty God, as helps towards 
 our last end. It was to open us an entrance into heaven, that 
 Christ shed his blood ; it was to draw our hearts thither, that 
 he ascended before the last day. The heavenly princes were 
 commanded to lift up their eternal gates, and the King of 
 glory, the Lord of powers, entered into his kingdom, which 
 he had acquired by his sufferings and death. 
 
 Descent of the Holy Ghost, Acts 2. [ A. D. 34. 
 
 Our blessed Saviour before his ascension had commanded 
 his apostles not to stir from Jerusalem till they should be en- 
 dued with the virtue of the Holy Ghost, whom he promised 
 to send them. In obedience to that order, they returned from 
 Mount Olivet into the city, where they retired into an upper 
 room, and persevered unanimously in prayer with the wo- 
 men, and Mary, the mother of Jesus. During that interval 
 saint Peter began to exercise the prerogative of his apostolical 
 supremacy : he informed his brethren, that, according to the 
 holy Scriptures, they must fill up the place of Judas Iscariot, 
 who, by his traitorous prevarication, had fallen from the apos- 
 tleship, and must therefore choose some one of them, who 
 had followed Jesus from the time of his baptism to the day 
 of his ascension, and had been witness of his resurrection. 
 Two were immediately nominated in preference to all others, 
 Matthias, and Joseph named the Just. To determine which 
 of the two was to be preferred, they had recourse to lots, de- 
 voutly praying to almighty God, that he would be pleased to 
 manifest his will to them. The lot fell upon Matthias, and 
 he was consequently associated with the other eleven 
 apostles. 
 
 When the time of pentecost, that is to say, the term of fifty 
 days after Easter, was accomplished, a sudden noise was 
 heard, as of a mighty wind rushing from the heavens, which 
 filled the whole house where the apostles were assembled. 
 Over the head of each one (here appeared the form of a fiery 
 tongue, and all of them were immediately replenished with 
 the Holy Ghost. From that moment, tlicy became endowed 
 with the gift of tongues, and tliey spoke in different lan- 
 guages, as the Holy CJhost inspired. The ajwstles were no 
 longer those timid and pusillaninunis men, who had hitherto 
 trembled at every noise, and skulked from danger ; they rush- 
 ed into the streets of Jerusalem, and, in defiance of their 
 
432 HISTORY OF THE [age vii. 
 
 enemies, preached the crucified Jesus. As soon as it was 
 noised abroad, the people ran in multitudes together, and 
 were amazed to hear each one his own language spoken by 
 Galileans. Jerusalem at that time was crowded with Jews, 
 devout men out of every nation under heaven, who were 
 come to celebrate the feast of pentecost. Astonished to hear 
 the apostles in various tongues speaking the wonderful 
 works of God, they asked one another what it meant ; while 
 others in derision said, that they were full of new wine. 
 Saint Peter rose up with the eleven to refute the calumny : 
 in a pathetical discourse, he informed his hearers, that what 
 they saw and wondered at was not the effect of wine, but of 
 the Holy Spirit, which God had promised by his prophet Joel 
 to pour out upon his people. He expatiated upon the mira- 
 cles, the death, and resurrection of Jesus Christ in a language 
 so inspired and persuasive, that no less than three thousand, 
 upon conviction, embraced the true faith, and were baptized 
 in the name of Jesus Christ for the remission of their sins. 
 
 On that day of pentecost, when the law of Jesus Christ 
 took place of the law of Moyses, the Church, the new Jeru- 
 salem, as saint John speaks in his Revelations, descended from 
 heaven, like a bride decked out to meet the bridegroom ; and 
 Jesus Christ, the eternal Priest according to the order of 
 Melchisedech, erected a new temple to the honour of his Fa- 
 ther. The mystery of the death and resurrection of a God- 
 man was announced to the various inhabitants of the earth, 
 who were then at Jerusalem, that no nation under the sun 
 might be ignorant of it. On that day Jesus Christ victorious- 
 ly triumphed over those, who had nailed him to the cross ; he 
 convinced them that all their schemes against him had been 
 vain, and were made to serve as means to accomplish the de- 
 signs of God. On that day he planted his apostolic Church, 
 as an everlasting monument of his victory : to the latest pos- 
 terity that monument shall stand, and defy every effort, that 
 either man or devils can raise against it. The spirit of truth, 
 if the promises of Christ are, as no one doubts, infallible, 
 shall abide with the Church, and teach her all truth to the 
 end of the world. 
 
 Cure of the lame Man, Acts 3. [A. D. 34. 
 
 The multitude of believers in Jerusalem became every 
 day more and more numerous. Being as unanimous in cha- 
 nty as they were in their belief, they no longer retained any 
 
AGE VII.] NEW TESTAMENT. 433 
 
 possessions which were not devoted to the common service 
 of their brethren, so that they had no poor amongst them. 
 Addicted to prayer and the pious exercises of their reh'gion, 
 they were not swayed by passion, nor led astray by private 
 views ; their chief concern was to serve and honour God ; 
 they took their meat with gladness and simplicity of heart. 
 The admirable holiness of their lives, conjointly with the 
 preaching and miracles of the apostles, commanded respect 
 from their fellow-citizens. Of the many miracles wrought 
 by the apostles in confirmation of their doctrine, that was the 
 most memorable which saint Peter did in favour of a lame 
 beggar. The holy apostle went with saint John, at the ninth 
 hour, to perform his devotions in the temple. They entered 
 at the gate, which was called the Beautiful, where a cripple 
 from his mother's womb lay, unable to move without help. 
 The poor man fixed his eyes upon the apostles, as if he expect- 
 ed an alms. Saint Peter told him that he was not possessed 
 either of gold or silver, but that he would give him what he 
 had, and forthwith commanded him, in the name of Jesus 
 Christ, to rise and walk, taking hold of his right hand at the 
 same time, and lifting him up. The man that instant leaped 
 upon his feet, stood firm upon his legs, and walked joyfully 
 with the apostles into the temple, giving thanks to God for 
 the favour he had received by their means. Struck with 
 wonder and amazement to see the man so instantaneously 
 cured, the people cast their eyes upon the two apostles, 
 which saint Peter observing, said, Ye men of Israel, why do 
 you wonder, and why do you look at us, as if by our own 
 power we had made this man to walk ? The God of AV)r;i- 
 ham, of Isaac, and of Jacob, has glorified his Son Jt >, 
 whom the prophets foretold, whom the God of our fathers 
 sent amongst you for your salvation, hut whom you and your 
 rulers accused before Pilate, and crucified. But 1 know, bre- 
 thren, that you did it through ignorance, or the Author of life 
 you never would have put to death. Repent, therefore, and 
 be converted, that your sins may be l)lotted out. While he was 
 thus speaking to the people, the priests, with the Sadducees 
 and oilicers of the temple, came up, and, being exasperated at 
 the subject of his discourse, commanded silence, and took 
 noth him and saint John into custody. The great gouncil of 
 the Jews the next morning ordered the two apostles to be 
 brought before them. Upon their ap})earance, thej asked 
 them by what power, and in whose name, they spoke and 
 acted as they did. Saint Peter answered, in the name of our 
 37 In 
 
434 HISTORY OF THE [age vii. 
 
 Lord Jesus Christ : for there is no other name under heaven 
 given to men, whereby we can be saved. He it is, whom 
 you crucified, whom God hath raised from the dead, and by 
 whom this man hath recovered the use of his limbs. The 
 man was present ; every one saw him standing upright upon 
 his feet ; his cure was a fact not to be denied. They order- 
 ed the apostles to withdraw, and began to confer amongst 
 themselves how they were to act in this case. They could 
 not dispute the miracle, and to punish the apostles for hav- 
 ing relieved a poor cripple might cause a tumult among 
 the people ; they therefore agreed to exert their endeavours 
 in suppressing the report, and to have nothing more said, 
 either of Jesus or of the miracle. Upon this conclusion, they 
 called in the apostles, whom they thought to terrify by me- 
 naces, and to silence by authority, bade them begone, and be 
 careful for the future not to speak nor teach in the name of 
 Jesus. The apostles were not to be intimidated by such 
 threats. We leave you to judge, said they in reply, whether 
 it be right to hear you rather than God. We cannot but 
 speak the thmgs which we have seen and heard. This an- 
 swer of the apostles deserves to be well considered by every 
 Christian ; the maxim is indispensable in those circumstances 
 where God commands one thing and man another : it never 
 can be justifiable to obey men preferably to God. 
 
 Ananias and Saphira, Acts 5. [A. D. 34. 
 
 Saint Peter and saint John, being acquitted by the Jewish 
 council, went to find out their friends, whom they knew to be 
 in great concern about them. They related how the whole 
 affair had been conducted, and how it ended. The bre- 
 thren with one accord lifted up their voice to God in thanks- 
 giving, and devoutly prayed that he would continue to pro- 
 tect his servants, and inspire them with confidence to resist 
 the impious, who had combined against the Lord, and against 
 his Christ. When they had finished their prayer, the place 
 shook, wherein they were assembled ; they felt the invigo- 
 rating effects of the Holy Ghost ; they were filled with 
 new courage, and they preached the word of God with 
 confidence. The multitude of believers had but one 
 heart and one soul. No one had any thing belonging to 
 him, which was not at the service of the community ; and 
 they, who sold their lands or houses, brought the money, 
 and laid it at the apostles' feet, to be distributed as the 
 
AGE VII.] NEW TESTAMENT. 435 
 
 wants of particulars should require. Charmed by the exam- 
 ple of such virtues, and struck by the miracles of the apos- 
 tles, great numbers flocked to the standard of Jesus Christ. 
 Saint Peter is celebrated by the inspired writer as the chief 
 and most active instrument in God's hand for those great 
 achievements ; his power of curing the sick seems to have 
 had no bounds. The inhabitants of the country and cities 
 round about brought forth their sick into the streets, and laid 
 them on beds and couches, that the shadow, at least, of that 
 illustrious apostle might reach them, as he passed along, and 
 heal their infirmities. 
 
 While the Church thus smiled ynth success, and the joy 
 of the Holy Ghost was diffused through the hearts of the faith- 
 ful, a melancholy disaster alarmed them with the terror of 
 God's righteous judgments. A certain man named Ananias, 
 with his wife Saphira, had sold a field, and brought to the 
 apostles a part only of the money, which they had received 
 for it, and laid it at saint Peter's feet, as if it had been the 
 whole sum. The inspired apostle knew the fraud, which 
 the unhappy man had committed, and thus upbraided him for 
 it : Why, Ananias, hast thou yielded to the temptation of 
 Satan ? Why hast thou lied to the Holy Ghost, and fraudu- 
 lently retained a pait of the price for which thou hast sold 
 thy land ? Wert thou not at liberty to sell, or not to sell thy 
 field, as thou shouldst think fit ? It was thy own. And, af- 
 ter thou hadst sold it, was it not in thy power to make thy 
 promise or not ? Why hast thou prevaricated in thy heart ? 
 Thou hast not lied to men, hut to God. Thunder-struck at 
 these words, Ananias fell down, and gave up the ghost. The 
 young men who were present immediately rose up, and car- 
 ried him out to be buried. About three hours after, in came 
 Saphira, having no suspicion of her husband's death. Tell 
 nie, woman, said saint Peter to her, whether you sold the 
 land for so much ? And she answering, Yes; he severely re- 
 biilcod hor for the wicked agreement she had made with her 
 liushaiui, and denounced the vengeance of God against her 
 for having tempted him. Heboid, the men, said he, who 
 have carried off' thy dead husband to the g;rave, are at the 
 door, and they shall carry thee out in the same manner. She 
 that instant fell down before his feet, and cxpked. The 
 young men, coming in and finding her dead, carriea away the 
 body, and !)uried it beside her husband. 
 
 The sudden death of these two unhappy (christians is ^ 
 manifest proof of the guilt which is contained in a breach oC 
 
436 HISTORY OF THE [age vii, 
 
 promise made to God. God declares that he hates rapine in 
 an holocaust, and tells us to be faithful in rendering to him 
 the vow we have made. The severe judgment which befell 
 Ananias and Saphira, says saint Austin, ought to caution 
 Christians against all such fraudulent proceedings as are in- 
 consistent with the truth and simplicity of the Gospel. He 
 calls their action a sacrilegious fraud, and saint Chrysostom 
 says, it was a theft of what was consecrated to God. It mat- 
 ters not by whom the thing was given, whether by themselves 
 or by any other : the moment it was appropriated to the di- 
 vine service, it belonged to God, and no one after that could 
 presume to destroy or take it to himself without sacrilege. 
 
 Martyrdom of Saint Stephen. Acts 7. [A. D. 34. 
 
 Of all the Jewish sectaries that opposed the progress of 
 the Gospel, the Sadducees were the most violent. Stung 
 with envy to see the people so eager in embracing a new doc- 
 trine, they caused the apostles to be apprehended, and cast 
 into the common prison. In the night an angel of the Lord, 
 opening the doors, led them out, and bade them preach next 
 day to the people in the temple. The Jewish elders met in 
 the morning, and sent their ministers with orders to bring the 
 apostles before them. The ministers repaired to the prison, 
 and unbarred the doors, but found no prisoners within : they 
 went back, and related how they had found the guard upon 
 duty, the prison well secured, and the prisoners gone. The 
 elders were thrown into the greatest confusion at this report, 
 and knew not what measure to take ; when a person came to 
 inform them, that the men whom they had put in prison were 
 then actually preaching in the temple. An officer was de- 
 spatched to summon them. The apostles, ready to obey eve- 
 ry order of the magistrate, that was consistent with their duty 
 to God, followed the officer into the council. The high-priest 
 reproached them with disobedience to the former orders, 
 which had been given them, not to mention the name of Je- 
 sus among the people, nor to disturb the public peace with 
 any new doctrines. Saint Peter answered in the same words 
 as before, that God was to be obeyed preferably to men. 
 The answer threw the council into a violent ferment ; they 
 swelled with rage ; they stormed, and threatened the apostles 
 with instant death ; when Gamaliel, a wise and prudent Pha- 
 risee, rose up to make them hear reason, and to calm their 
 passions. With a soft and soothing eloquence, he dissuaded 
 
KfiE vii.j NEW TESTAMENT. 437 
 
 them from acts of violence, and convinced them, that they 
 had no other measure to take than that of moderation ; that, 
 if this new doctrine was the invention of men, it w^ould of it- 
 self soon fall to nought ; but, if it sprung from God, that it 
 would be rashness in them to oppose it. They agreed to 
 follow his advice, and to dismiss the apostles, after having 
 scourged and strictly charged theib never to speak again in 
 the name of Jesus. The apostles went from the presence of 
 the council rejoicing, because they had been accounted w^or- 
 thy to suffer reproach for the name of Jesus. Their zeal 
 was not damped by suffering ; they preached daily in the 
 temple, and from house to house ceased not to teach the faith 
 and doctrine of Jesus Christ. 
 
 Soon after this some discontentedness arose amongst the 
 faithful themselves. The Jewish converts, who were from 
 Greece, murmured against those of Judea, and complained, 
 even to the apostles, that their widows were neglected. The 
 apostles bade them choose out seven discreet and virtuous 
 men, who should take upon them the management of those 
 things, which they in the daily ministry of the word could 
 not attend to. By common consent, seven men were ac- 
 cordingly chosen ; the apostles laid their hands upon them, 
 and ordained them deacons. The most eminent of these 
 seven was Stephen, who to a natural greatness of soul unit- 
 ed an ardent zeal for the cause of God. Full of the Holy 
 Ghost, he exerted the force of that sacred eloquence, which 
 distinguished him above the rest, in instructing the people in 
 the knowledge of salvation. His enemies strained every 
 nerve to silence Iiim, but were not able to resist the wisdom 
 and the spirit, that spoke by his tongue. They had recourse 
 to violence ; they suborned false witnesses to say that he 
 ceased not to speak against the temple and the law ; that he 
 had blasphemed against God and Moyses. He was summon- 
 ed to appear before the council, and answer to the charge, 
 which was brought against him. Stephen stood in the midst 
 of the assembly : they all fixed their eyes upon him ; for 
 there was something so charming in his looks, that his fare 
 seemed as if it were the face of an angel. Being questioned 
 by the high-priest, he entered into a short detail of the sa- 
 cred history from Abraham down to that time : he upbraided 
 them for tlieir incredulity and obstinacy in resisting the Holy 
 Spirit, and concluded by telling them that, like to their hard- 
 ened forefathers, who had persecuted the prophets, they had 
 made themselves the betrayers and murderers of the just 
 37 • 
 
m. '" HISTORY OF THE [age vii. 
 
 One, whose coming the prophets had foretold. His words 
 cut them to the very heart ; they gnashed their teeth at him 
 through anger and desire of revenge. The holy Levite stood 
 for some time silent, looking up steadfastly to heaven, and at 
 last exclaimed, Behold, I see the heavens opened, and the 
 Son of man standing on the right hand of God ! Then the 
 Jews, as though he had uttered blasphemy, stopped their 
 ears, and, rushing furiously upon him, hurried him out of the 
 city to a place where they stoned him to death. A young 
 man, called Saul, kept the garments of those who stoned him. 
 Stephen fell upon his knees, and, whilst his enemies hurled 
 their stones at him, most earnestly called upon Jesus not to 
 lay the sin to their charge ; and, when he had ended his prayer, 
 he slept happily in the Lord. 
 
 Saint Stephen is the first of those innumerable martyrs, 
 who have since shed their blood for Jesus Christ. The cha- 
 rity he expressed for his executioners in the very act of his 
 martyrdom shows him to have been the true disciple of his 
 divine Master. He had reprimanded his enemies with some 
 degree of severity, but that severity was inspired by the love 
 he bore them. He reproached their incredulity with zeal, 
 but without bitterness. He was a dove, says saint Austin, 
 whose anger had no gall. If he was strong in his expressions, 
 it was to break the hardness of their hearts. At the same 
 time that he glowed with zeal for their salvation, he offered 
 up his blood to God for those who spilt it. 
 
 Samaritans baptized and confirmed. Acts 8. [A. D. 34. 
 
 Upon the death of saint Stephen, a grievous persecution 
 commenced against the Church at Jerusalem. Saul, an ac- 
 tive zealot, distinguished himself by his violences, entering 
 into the houses of the faithful, and dragging away men and 
 women into prison. A general consternation prevailed 
 amongst the ministers of God's word ; all except the apostles 
 fled from the storm, and dispersed themselves through the 
 country of Judea and Samaria. The dispersion of the faith- 
 ful contributed to the propagation of the Gospel ; for they 
 preached the word of God wherever they went ; and then it 
 was, that the town of Samaria became acquainted with the 
 name of Christ by the ministry of Philip, one of the seven 
 deacons. This holy man accompanied his preaching with 
 many miracles ; the Samaritans ran in crowds to hear him ; 
 they believed, and were baptized. Amongst the number, 
 
AGE VII.] NEW TESTAMENT. 439 
 
 there was one Simon, a noted magician, who, by his sorce- 
 ries, had long imposed upon the people : this man, after he 
 had received baptism, attached himself particularly to Philip. 
 The apostles, being informed that the Samaritans had receiv- 
 ed the word of God, judged it necessary to provide them im- 
 mediately with those spiritual helps, which Jesus Christ had 
 appointed to confirm the faith of his followers against the ter- 
 rors of persecution. Saint Peter and saint John were deput- 
 ed to go to Samaria for that purpose : when the two apostles 
 came thither, they prayed for the new converts, that they 
 might receive the Holy Ghost ; and no sooner did they lay 
 their hands upon them, than they accordingly received the 
 Holy Ghost. Simon, observing the visible effects which en- 
 sued from the mysterious imposition of hands, was carried 
 away by a wicked desire of performing the like wonder, and 
 therefore offered money to the apostles, if they would grant 
 him the power of conferring the Holy Ghost in the same 
 manner. Keep thy money to thyself, said saint Peter, and 
 let it perish with thee, since thou hast wickedly thought 
 that the gift of God may be purchased with silver. Guilty 
 of the same crime, and liable to the same curse, are also they, 
 who, like Simon, shall presume at any time to barter spiritual 
 things for temporal. 
 
 The apostles returned to Jerusalem, and saint Philip was 
 admonished by an angel to go towards the great road, which 
 led from Jerusalem to Gaza. When he came thither, he saw 
 a chariot going on, and in it an eunuch of great authority under 
 (Jandace, the queen of Ethiopia. This man had been to pay 
 his homage to God in the temple of Jerusalem, and was 
 upon his return home : he had the Scriptures open before 
 him, and sat reading the prophecy of Isaiah. IMiilip was in- 
 spired to go up to him, and, as he approaciied, distinctly heard 
 what the eunuch said ; for lie read aloud. Do you think you 
 understand what you read ? said Philip to him. And how 
 should I, replied the eunuch, unless I had some one to explaia 
 it to me ? Come into the chariot, and sit by me. The pas- 
 sage of the prophecy, which he was reading, was this : Likt 
 a sheep was he led to the slaui(htci\ atidy as a mute lamb Uf>- 
 der the hands of his shearer ^ he opened not his mouth. Is it 
 of himself or of another, that the prophet here speaks? said 
 the eunuch. Philip then began, and instructeil him in the 
 belief and doctrine of Jesus Christ. The eunuch listened 
 with attonlion, lost not a single word that was sicken to him, 
 and, being thoroughly persuaded of the truth he heard, asked, 
 
440 HISTORY OF THE [age vii 
 
 when they came to a certain water, what hindered him from 
 being baptized. Nothing, answered Philip, if you only be- 
 lieve. I do, replied the eunuch ; I believe that Jesus Christ 
 is the Son of God : then, commanding the chariot to stand 
 still, and going down with Philip into the water, he was bap- 
 tized. As soon as the ceremony was over, the Spirit of the 
 Lord miraculously took away Philip, and the eunuch saw him 
 no more. Happy in himself, and thankful for the grace which 
 God had conferred upon him in so wonderful a manner, he 
 cheerfully pursued his journey to Ethiopia ; and Philip con- 
 tinued preaching the Gospel through all the cities from Azo- 
 tus, till he came to Csesarea. 
 
 Conversion of Saul, Acts 9. [A. D. 34. 
 
 The powerful effect of saint Stephen's prayer for his per- 
 secutors appears in the conversion of Saul. Saul was a na- 
 tive of Tarsus in Cilicia, warm and violent in his temper, and, 
 as he says of himself, a most zealous stickler for the traditions 
 of his forefathers. He had signalized himself, as we have 
 seen, in the perse^cution at Jerusalem, and from that time 
 breathed nothing but blood and slaughter against the disciples 
 of our Lord. Not satisfied with what he had already done 
 against them, he appHed to the high-priest for credentials, 
 which he easily obtained, and set out with full powers to Da- 
 mascus, to seize all he could find there of that persuasion, and 
 to bring them bound in chains to Jerusalem. When he came 
 near to the town of Damascus, he was suddenly surrounded 
 by a strong light from heaven, much brighter than the sun, 
 and, falling on the ground, heard a voice speaking to him in 
 the Hebrew tongue, Saul, Saul, why dost thou persecute me ? 
 Lord, who art thou ? replied Saul. I am Jesus, whom thou 
 persecutest, said he. Saul then trembled, and astonished, 
 cried out. Lord, what wilt thou have me do ? Rise up, said 
 Jesus, go into the city, and there it shall be told thee what 
 thou must do. The men who accompanied him stood amaz- 
 ed ; for, though they saw no one, they nevertheless heard the 
 voice. Saul arose from the ground, and found, though his 
 eyes were open, that he could not see. His attendants took 
 him by the hand, and conducted him to Damascus, where he 
 remained blind for three days, without eating or drinking the 
 whole time. There was at Damascus a certain disciple, nam- 
 ed Ananias, whom our Lord in a vision ordered to go into 
 the street which was called Straight, and to inquire at the 
 
AGE VII.] NEW TESTAMENT. 441 
 
 house of Judas for one Saul of Tarsus. Ananias was startled 
 at the order, and represented to the Lord what a violent man 
 this Saul was, what cruelties he had committed aj^ainst the 
 saints in Jerusalem, and with what powers he was now come 
 to Damascus. Nevertheless, go thy way, said our Lord, for 
 this man is to me a vessel of election, destined to carry my 
 name before the Gentiles, and kings, and the children of Is- 
 rael. Ananias went to the j^ace appointed, and, being intro- 
 duced to the man he asked ior, thus said : Brother Saul, the 
 Lord Jesus, who appeared to thee in the way, as thou earnest, 
 hath sent me hither, that thou mayest receive thy sight, and 
 be filled with the Holy Ghost : he, at the same time, laid his 
 hands upon Saul, and immediately there fell from his eyes 
 something like scales. Saul at the moment recovered his 
 sight, and, rising up, was baptized. He remained for some 
 days with the disciples at Damascus, appearing at times in 
 the Jewish synagogue, and publicly declaring Jesus to be 
 Christ the Son of God. All who saw him stood astonished 
 at the change, and wondered to hear the man speak so strenu- 
 ously in support of the doctrine which they knew he came to 
 persecute. 
 
 Saint Paul, according to the account he gives of himself to 
 the Galatians, remained not long at Damascus, before he re- 
 tired into Arabia. In that retirement he spent near tl : . 
 years, without any communication with the Jews, till he r 
 back to Damascus. a\iter his return he bogan to preach thi 
 faith of Christ, and addressed his discourse chiefly to tlu' 
 Jews, who, not being able to withstand his arguments, and yet 
 not willing to embrace his doctrine, sought to take away his 
 life. Though he would have been happy to seal the trui 
 the effusion of his blood, yet, in hopes of reserving hiui , ,. 
 for some greater good, by labouring for the salvation of ot))- 
 ers, he permitted his friends to let him down t't •a " --^ ■ 
 basket by night, and so escaped out of the ban 
 mies. He went straight to Jerusalem, v ' i\ 
 
 known for his former violences. The faii i\t «1 
 
 no certain account of his conversion, and were ahai 
 ing near him, till Barnabas introduced him to the np<> * 
 
 Peter and saint James. As soon as the historv 
 sion was known, he was received with open aii 
 ted amongst the disciples of Jesus Christ. Hi loru- 
 
 salcm was no longer than fifteen days; for li ^ i zeal 
 would not suffer him to remain either silent or inactive. He 
 drew upon hin^srlfa persecution, which must have ended in 
 
 Kkk 
 
442 HISTORY OF THE [age vii 
 
 his death, if the hrethren had not prevented it by sending him 
 away to Csesarea and Tarsus. 
 
 The conversion of Saul was once the joy of the Church, 
 and is still its consolation. The riches of the divine mercy 
 are not limited : they are sometimes poured out upon the 
 hearts even of the most obdurate. From being a violent per- 
 secutor of Christ's Church, Saul became her zealous defen- 
 der, and successful propagator ^f her doctrine. The most 
 habituated sinner, as long as life remains, is never to despair. 
 The Almighty has his moments and his times of grace ; he 
 may strike, and humble the sinner to the very earth ; and 
 happy will the sinner be, if, in the spirit of saint Paul, he as 
 promptly answers, Lord, what wilt thou have me do ? 
 
 Cornelius baptized. Acts 10. [A. D. 39. 
 
 While Saul was preparing himself for the apostleship of the 
 Gentiles, saint Peter wrought great wonders, and made many 
 conversions amongst the Jews. The Church was restored to 
 peace ; the faithful in Judea, Galilee, and Samaria, practised 
 the most perfect virtues, and enjoyed the consolation of the 
 Holy Ghost. Saint Peter made his apostolical excursions 
 through the country, visiting and confirming his little flock by 
 word and w^ork. At Lydda he healed Eneas, who for eight 
 years had been confined to his bed by a palsy, and at Joppa 
 he raised to life a woman called Tabitha, who was remark- 
 able for her alms to the poor. During his stay at Joppa, he 
 :: "^. was called, by divine appointment, to communicate the faith 
 i^*^%'also to the Gentiles in the person of Cornelius, a centu- 
 ' rion in the Italian cohort. This man is much commended by 
 the sacred historian for the regularity of his family, for his 
 piety to God, and his alms-deeds to the poor. Being at Cae- 
 sarea he was favoured one day with the apparition of an 
 angel, who told him, that God had heard his prayers, and 
 accepted his alms : but that he must send men to Joppe, and 
 call to him one Simon, who was surnamed Peter, and lodged 
 in the house of Simon, a tanner, by the sea-side, by whom he 
 would be informed w^hat was moreover required of him. 
 Almighty God might as easily have commissioned the angel 
 to instruct Cornelius, as to bid him send for saint Peter. But 
 it is his divine will, that a due respect be paid to those pow- 
 ers, which he has established upon earth ; and, in seeking the 
 instruction we stand in need of, he expects we should submit 
 to ask it of those, whom in his wisdom he has commanded us 
 
AGE VII. I NEW TESTAMENT. 443 
 
 to hear. When the angel was departed, Comelius called two 
 of his servants, to whom he related the vision, and sent them 
 to Joppe. They reached the town next day about noon. 
 Saint Peter at that very time was gone into an upper room 
 of the house, where he lodged, and, being at his prayers, fell 
 into an ecstasy of mind. He saw the heavens opened, and 
 from thence a sort of vessel descending, like a great sheet, 
 let down by the four corners, in which there was a variety 
 of living creatures, of fowls, reptiles, and four-footed beasts. 
 He heard at the same time a voice, telling him to kill and eat. 
 Far be it from me, replied the saint, to eat of any thing that 
 is unclean : to whom the voice : Call not that unclean, which 
 God hath purified. This was repeated to him three times 
 over, and presently the vessel was taken up into heaven. 
 Now, whilst Peter was doubting within himself what could 
 be the meaning of this mysterious vision, the centurion's ser- 
 vants came to the house, and inquired for him. The Spirit 
 of God bade him go down to them, telling him they came 
 by his orders. The apostle, therefore, went down to the 
 men, and asked them what they came for. They made an- 
 swer, that Cornelius, a centurion, a just and virtuous man, 
 being warned by an angel, had sent them to desire he would 
 return with them to their master's house in Caesarea. Saint 
 Peter detained the men that night, and set off with them 
 next morning in company of some of the brethren from Jop- 
 pe. Cornelius, in the interim, had assembled his friends and 
 acquaintances, waiting with impatience the apostle's arrival ; 
 and no sooner was he told of his being come, than he went 
 out to meet and salute him, which he did with profound re- 
 spect, according to the eastern custom, and bowed himself 
 down to his feet. The humble apostle was disturbed at the 
 extraordinary respect which the centurion paid him, and, put- 
 ting out his hand to help him up,8aid, I am but a man, undeserv- 
 ing of so much honour. He entered with him into the house, 
 and, seeing the many Gentiles who were there assembled, 
 began to tell them, how great an aversion a Jew had to visit 
 or converse with Gentiles, but that God, by a special vision, 
 had signified to him not to call any man unclean; that he had, 
 therefore, obeyed their message, and desired to hear for what 
 reason (hey had sent for him. The centurion then related 
 his vision at full length, and concluded by saying, that all 
 there present were ready to receive whatever commands the 
 Lord should communicate to them by his mouth. Saint Pe- 
 ter answered, that God was not a respecter of persons ; that 
 
444 HISTORY OF THE [age vii. 
 
 of whatsoever nation men might be by descent or birth, he 
 excepted none from his mercy, as long as by faith and good 
 works they sincerely sought to please him. After that, he 
 explained the doctrine, the life, the death, and resurrection 
 of Jesus Christ, of whom the prophets had given testimony, 
 in whom alone there was remission of sins, and whom the 
 Father had appointed to be judge of the living and the dead. 
 While he was thus speaking, the Holy Ghost descended upon 
 all those who heard him : they were presently endowed with 
 the gift of tongues, and began to glorify God, which deter- 
 mined the apostle to baptize them upon the spot. Saint Pe- 
 ter, after some days' stay at Ca^sarea, went to Jerusalem, 
 where he found himself much censured by the Jewish con- 
 verts for his communication with the uncircumcised Gentiles. 
 The humble apostle did not pretend to silence them by au- 
 thority ; he saw their complaints arose from prejudice, and 
 sought to set them right by explaining the matter to them. 
 He disdained not, says saint Gregory, to enter into the justi- 
 fication of his own conduct before his inferiors, and related 
 to them his own and the centurion's vision. In confirmation 
 of the fact, he referred them to the Jewish witnesses, whom 
 he had taken with him from Joppe, and concluded, that it did 
 not behove him to withstand God, and refuse baptism to those 
 who had received the Holy Ghost as w^ell as they. 
 
 Saint Peter delivered out of Prison. Acts 12. [A. D. 41. 
 
 The favourable account which saint Peter gave of his ex- 
 cursion to Caesarea immediately silenced the objections of 
 those who had been ready to find fault : the faithful were 
 happy to see the Gentiles thus called to partake with them 
 in the grace of eternal life, and exceedingly rejoiced when 
 they were likewise informed of the great numbers, who had 
 embraced the faith at Antioch. Barnabas, a good man, as 
 the Scripture witnesses, full of faith and the Holy Ghost, 
 was sent thither to promote the work, which the grace of 
 God had so happily begun. Upon his arrival, he could not 
 but rejoice at the pleasmg prospect of religion : an extensive 
 field was opened to his zeal ; the harvest of souls was very 
 great, the workmen few. He encouraged them to persevere 
 in the happy course they had undertaken, and went to Tar- 
 sus in quest of Saul. He found him, and brought him back 
 to Antioch, where they employed themselves for a whole 
 year in the service of the Lord : they preached, they instruct- 
 
AGE VII.] NEW TESTAMENT. 445 
 
 ed, they laboured with unwearied zeal, and had the consola- 
 tion to see their labours crowned with success. The prose- 
 lytes they made were very numerous, and each one vied 
 with his neighbour in the study of good works ; then and 
 there it was, that the followers of Christ's doctrine were first 
 distinguished by the name of Christians. About the same time 
 there came prophets thither from Jerusalem, and amongst 
 them one, called Agabus, who foretold a great famine. The 
 Christians were alarmed at the prophecy, and began to pro- 
 vide against the time of distress, which happened under Clau- 
 dius. They collected considerable sums, which they put into 
 the hands of Saul and Barnabas, for the relief of their bre- 
 thren dwelling in Judea. The Church of Jerusalem was at 
 that time sorely aggrieved by a persecution, which Herod, 
 at the instigation of the Jews, had commenced against the 
 faithful : the wicked king had already slain saint James, the 
 brother of saint John, and was then meditating the death of 
 saint Peter. Having caused him to be apprehended during 
 the Easter time, he kept him in prison, under a strong guaid, 
 till the holy days were over, when he intended to bring him 
 forth to the people. The faithful were in the deepest con- 
 sternation at the disastrous event, rightly judging that the 
 welfare of the flock was closely connected with that of the 
 pastor, and, therefore, day and night did they send up tlieir 
 most fervent prayers to Heaven for his deliverance. The 
 Almighty graciously heard their petition, and delivered his 
 apostle on the very night that preceded his intended execu- 
 tion. Bound with two chains, saint Peter lay asleep between 
 two soldiers in the prison, perfectly resigned within himself 
 either to life or death, when an angel of the Lord came with 
 great brightness to the place, and, striking him on the side, 
 said, Arise quickly. That moment the chains fell off from 
 the apostle's hands ; he speedily arose, put on his sanduls, 
 threw his garment round him, and followed the angel through 
 the fust and second ward, till they came to the iron gate, 
 which led to the city. At their approach, th6 gate of itself 
 flew open, and they went on to the end of the street, where 
 the angel left him. The saint then came to himself, — for 
 hitherto he seemed to have been in a dream, — and Siiid, Now 
 I know that the Lord hath sent his angel, and delivered me 
 from the hand of Herod, and from all the expectations of the 
 Jews. Musing on the event, he came to tlie bouse of Mary, 
 the mother of Mark, and knocked at the gate. Many of the 
 faithful were there met to pray : a girl, willed Rhode, hcar- 
 38 
 
446 HISTORY OF THE [age vii. 
 
 ing some one knock, went to hearken at the door, and im- 
 mediately knew it to be Peter's voice ; instead of letting him 
 in, she ran back, in a transport of joy, to acquaint the company 
 that Peter was at the gate. They told her she had lost her 
 senses ; but she positively assured them that so it was : still 
 they would not believe her, and said it was his angel she 
 had heard. Peter, in the mean while, continued knocking ; 
 they then went to the door, and, on opening it, saw him, and 
 were astonished. He beckoned to them with his hand not 
 to say a word, silently entered the house, and gave them an 
 account of what God had done for him. When he had finish- 
 ed his narration, he desired them to repeat it to James, and 
 the rest of the brethren, and hastened immediately out of the 
 city as privately as he could. 
 
 The wonderful release of saint Peter out of prison has 
 been thought to be of such importance to the Church, that 
 she has instituted a day of thanksgiving to God on that ac- 
 count. She then experienced, as she has often experienced 
 since, that God is the sovereign Disposer of all things here 
 below ; that he sets what bounds he pleases to the power of 
 tyrants ; that he opens or shuts the prisons at his nod ; and 
 makes even the passions of men subservient to his will in 
 the execution of his unchangeable decrees. 
 
 Labours of Saint Paul, Acts 13, <^c. [A. D. 44. 
 
 Saint Luke makes little mention of saint Peter after his 
 miraculous deliverance out of prison, and fills up the remain- 
 ing part of his history with the transactions chiefly of saint 
 Paul. This holy apostle, soon after he had brought to Jeru- 
 salem the charitable collections made by the Christians of 
 Antioch, was, by a particular inspiration of the Holy Ghost, 
 ordained, with Barnabas, the apostle of the Gentiles, which 
 was done by fasting and praying, and imposing hands upon 
 them. Immediately after their ordination, they directed their 
 apostolical course to the city of Seleucia, and from thence 
 sailed into Cyprus, where they preached the word of God in 
 the Jewish synagogues through the whole island, till they 
 came to Paphos, upon the coast. They there met with Ser- 
 gius Paulus, the proconsul, a prudent man, who desired to 
 hear them preach. Sergius was charmed with the doctrine 
 he heard, owned himself convinced, and would immediately 
 have embraced the truth, had it not been for the dissuasions 
 of a Jewish magician, whose name was Bariesus, or Elyma^. 
 
AGE VII.] NEW TESTAMENT. 447 
 
 The apostle was grieved to see a bar put to the Gospel by a 
 false prophet of his own nation : full of the Holy Ghost, he 
 arraigned the magician for his hypocrisy, and denounced the 
 wrath of God upon him, telling him he should become blind, 
 nor see the sun for a time. The threat was no sooner spoke 
 than executed: struck blind upon the spot, the impostor 
 could no longer find his way about without some friendly 
 hand to guide his steps. The proconsul profited by the ma- 
 gician's misfortune, and, as he admired, so he readily behev- 
 ed) and embraced the doctrine of Jesus Christ. From this 
 date we find the apostle of the Gentiles no longer called by 
 the name of Saul, which, from the proconsul's surname, as it 
 is supposed, was changed into Paul. 
 
 The two apostles sailed from Cyprus to Perge in Pamphy- 
 lia, and from thence went to Antioch in Pisidia. Saint Paul, 
 according to his custom, entered the Jewish synagogue, and, 
 in a long discourse, established the doctrine and divinity of 
 Jesus Christ. He was desired by many of his audience, as 
 they went out, to speak again on the same subject on the next 
 Sabbath. The jealous rulers of the synagogue, perceiving 
 that he made many proselytes, rose up against him, and, by 
 the disturbances they raised, drove him and Barnabas out of 
 the country. The apostles repaired to Iconium in Lycaonia, 
 where they made many converts both of the Jews and Geu- 
 tiles. But, a persecution being raised by the unbcliovinfic 
 Jews, they were soon after forced to fly to the 
 Derbe and Lystra. The miracle which saint Paul here u i . 
 upon a man, who had been a cripple from his mother's >\ « 
 made the superstitious heathens believe they were two un- 
 ties in human shape, that had come amongst tbem : thoy 
 fancied Barnabas to be Jupiter, and Paul, for 1 ' •* 
 
 of speech, to be Mercury : the priest of Jupiter \\ 
 
 oxen, and crowned them with garlands before tlu 
 sacrifice in their honour. The apostles ran in ha 
 deluded multitude, tore their garments, and excM r 
 
 eloquence to convince them that they were al^ il 
 
 men like themselves, and that not to them, but to the sove- 
 reign Creator of the universe, sacrifice was only due. It was 
 with great difficulty that the people were prevailed upon to de- 
 sist. A few days after, so unconstant are the honours bestowed 
 by an undiscerning multitude, the Lystrians started into the 
 opposite extreme. Excited by the slanders of certain Jews 
 who arrived from Iconium, they laid hands upon saint Paul, 
 dragged him out of the town, where they stoned and left 
 
448 HISTORY OF THE [age vii. 
 
 him for dead. When the barbarians were gone, he rose up. 
 and entered into the city. Next morning he set oflfwith 
 Barnabas to Derbe, visited the towns and provinces through 
 which they had aheady passed, preaching, confirming, and 
 ordaining priests, wherever they went, and returned to An- 
 tioch in Syria. There they called the faithful together, to 
 whom they related what great things God had done by their 
 hands, and what a door was opened for the Gospel amongst 
 the Gentiles. On that occasion, a difficulty was started by 
 some Jewish converts, who contended that the ceremonies 
 of the Mosaic law ought to be observed by those who were 
 converted of the Gentiles. In a question of that nature, 
 where men were strongly biassed by the prejudice of educa 
 tion, nothing could be decided by private authority. Saint 
 Paul, therefore, and Barnabas, were deputed to consult the 
 apostles and priests of Jerusalem upon that subject. It was 
 in the year fifty-one. The apostles and bishops met in coun- 
 cil ; saint Peter, as president over all the rest, opened the 
 subject of debate. After a full discussion of the matter, a 
 decision was formed in the name of the Holy Ghost, and of 
 all assembled. That the burden of the Mosaic law was not 
 to be imposed upon their believing brethren of the Gentiles. 
 The decision was received at Antioch with great joy and 
 respect. 
 
 Saint Paul remained some time at Antioch, when he invit- 
 ed Barnabas to accompany him in visiting the Churches they 
 had founded ; but a dispute arising between them, whether 
 John, surnamed Mark, should go with them or not, they se- 
 parated, and saint Paul chose Silas for his companion. He 
 visited the cities of Syria and Cilicia, where he had already 
 preached the word of God, and, coming to Troas, was called 
 by special revelation into Greece. At Lystra he associated 
 to himself a faithful disciple and companion of his travels, 
 whose name was Timothy. With him and Silas he passed 
 through Phrygia and Galatia, and, setting sail from Troas for 
 Macedonia, came to Philippi. Here saint Paul having cast a 
 pythonical spirit out of a young woman, he and Silas were 
 carried before the magistrates, who ordered them to be 
 scourged, and cast into prison. The holy prisoners being at 
 their prayers, a sudden earthquake shook the foundation of 
 the prison, and set open the doors. The jailor went in, fell 
 down at their feet^ and was converted. The magistrates 
 sent their sergeants next morning to let the prisoners go. 
 Saint Paul complained, that, being a Roman citizen, he had 
 
AGE VII.] NEW TESTAMENT. 449 
 
 been illegally treated, and therefore would not depart till 
 the magistrates themselves should come and dismiss them 
 honourably. The holy apostle continued his journey to 
 Thessalonica, where he preached with great success, till the 
 violence of the Jews forced him to retire to Berea. He there 
 met with the like persecution ; wherefore, leaving Silas and 
 Timothy behind him, he went to Athens, where he convert- 
 ed Denis, the learned areopagite. From Athens he directed 
 his course to Corinth, and to Ephesus, in the province of 
 Ionia, in all which places he converted great numbers to the 
 Christian faith, and established Church discipline amongst 
 them. The zeal of the great apostle seemed to quicken as 
 he went ; the more he suffered, the more his heart was on 
 fire : the Jews persecuted him in every place he came to ; 
 but the more he was opposed, the more he strove to make 
 Jesus Christ known and honoured amongst the nations. 
 
 Sufferings of Saint Paul. Acts 22, 23, &c. [A. D. 60. 
 
 Saint Paul allowed himself no rest ; he never ceased an- 
 nouncing Jesus Christ, and him crucified, through all the dif- 
 ferent states of Greece and Asia Minor : from province to 
 province, from one island to another, he passed with indefa- 
 tigable labour, braving every danger by land and sea, as his 
 pastoral solicitude for the different Churches called him. 
 When he could not visit them in person, he instructed, repre- 
 hended, and exhorted, as charity directed, by his epistles. 
 The glory of God and the salvation of souls were the only 
 objects that occupied the thoughts of that zealous apostle. 
 Though he had great difficulties to struggle with, he was com- 
 forted to see his preaching seconded by the faith of thou- 
 sands, and his endeavours perfected by the special grace of 
 almighty God. For it was not by himself, as lie says, but by 
 the grace of God with him, that he performed such wonders. 
 The gift of miracle was so conspicuous in him, that oven the 
 handkerchiefs and aprons, which had touched his IhmIv, heal- 
 ed the sick, and put the infernal spirits to flight. From visit- 
 inn; the Churches of Asia, He was called to Jerusalem, where 
 he foresaw great trials would befall him. For, having boon 
 ordained the apostle of the Gentiles, the Jews of Jerusalem 
 looked upon him as an enemy to their law and the holy tem- 
 ple. He had not been there many days, before the city 
 in an uproar. They seized him in the very temple, dr. 
 him forth, and, amidst a riotous crowd of citizens, \\ 
 3i5 • L L L 
 
45a HISTORY OF THE [age vu 
 
 paring to kill him, when the Roman tribune, being apprized 
 of the tumult, took with him a file of soldiers, and hastened 
 to the place. The Jews, being awed bj the soldiers' presence, 
 left off beating the blessed apostle, and the tribune, imme- 
 diately laying hold of him, commanded him to be bound in 
 chains, asking who he was, and what he had done. Some 
 cried out one thing, some another : nothing was to be heard 
 but clamour and tumult. The tribune, therefore, not being 
 able to learn any thing for certain amidst such confusion, or- 
 dered his soldiers to lead off the prisoner to their quarters. 
 The people followed with loud cries and insolence, demand- 
 ing his death. The apostle asked the tribune's leave to speak 
 to them ; which being granted, he made a sign with his hand 
 to the people, as he stood upon the stairs, and, there being a 
 profound silence, he began to harangue them in the Hebrew 
 tongue. He gave them a clear and circumstantial account of 
 his birth at Tarsus, and education at Jerusalem, of his doc- 
 trine and zeal for the law of his forefathers, of his former 
 violence against the Christians, of his conversion and mission 
 amongst the Gentiles. They listGned with great attention, 
 till he mentioned the Gentiles ; they then interrupted him, 
 and cried out, that such a man was not fit to live. The 
 tribune conveyed him away within the quarters, ordering 
 him to be scourged and put to the torture, that he might 
 know why they thus cried out against him. When they had 
 bound him, Paul asked the centurion whether it was lawful 
 to scourge a Roman citizen uncondemned. The centurion, 
 hearing that, went to the tribune, and told him this man was 
 a Roman citizen. Fearful of the consequences, the tribune 
 was sorry for having bound him, came straight to the holy 
 apostle, unloosed his chains, and appointed the next day for 
 him to plead his cause before a council of the Jews. • 
 
 The council was composed of two different sects, of Pha- 
 risees and Sadducees, who were equally as violent in temper 
 as they were opposite in opinion concerning the doctrine of 
 spirits and a future resurrection. Saint Paul took advantage 
 of that disagreement of his judges, and professed himself of 
 the Pharisean sect in his belief and hope of the resurrection 
 of the dead. The council was thereupon divided in their 
 judgments for and against him ; the dispute grew warm, and 
 the tribune, being apprehensive lest Paul might be torn to 
 pieces by them, ordered a guard of soldiers to go and bring 
 him safe vvitbin the quarters. The Jews were not yet satis- 
 fied ; their malice against the holy apostle was implacable, 
 
AGE VII.] NEW TESTAMENT. 451 
 
 and more than forty of the most fiery zealots bound them- 
 selves by oath neither to eat nor drink till they should see 
 him dead. Saint Paul received notice of this conspiracy from 
 his sister's son, and acquainted the tribune with it ; who, for 
 his security, ordered a strong body of troops to escort him out 
 of town, and convey him to Felix, the governor at Caesarea. 
 Fehx at first sight discovered his innocence, yet, being in 
 hopes of extorting money from him for his release, kept him 
 two years a close prisoner, till Festus arrived to succeed him 
 in the government of the province. The Jews presented a 
 petition to the new governor, that he would order Paul to be 
 sent from Caesarea to Jerusalem. Had their request been 
 granted, their design was to have assassinated him upon the 
 road. The apostle knew their intention, and had no other 
 way of preventing its effect, than by appealing to Csesar. 
 Festus promised him he should be sent to Rome. A few 
 days after, king Agrippa came to salute Festus at Caesarea : 
 their conversation turned upon the subject of saint Paul : 
 Agrippa had heard much of the wonderful man, and was eager 
 to see him. Festus promised him he should both see and 
 hear him. Next day the venerable prisoner was brought 
 forth into the hall of audience, before the principal men of the 
 city, and permitted to speak for himself. The holy apostle 
 began by saying how happy he was in being permitted to 
 plead before Agrippa, and, in the sequel of his discourse, 
 spoke with such strength and eloquent simplicity of expres- 
 sion, that Agrippa told him in the end, he had almost persuad- 
 ed him to beconiQ a Christian. He proved his innocence 
 so much to the satisfaction of all who heard him, that both 
 Festus and Agrippa publicly declared, he might have been set 
 at liberty, if he had not appealed to Ciesar. Saint Paul wan 
 therefore committed to the care of Julius, a centurion, who 
 had orders to conduct him to Hon^. Having takeiHeave of 
 his friends, he was put on board a ship with other priioneni, 
 and, after a long m ^ us navigation throligh boisterous 
 
 winds and seas, wa sliipw^ecked-Mipon the coast of 
 
 Malta. The ship went lo pieces u|)on tli< the cri*w 
 
 got safe ashore, where they experienced i;n auty from 
 
 the inhabitants. Saint Paul having gathered a bundle of 
 sticks, and laid them uj)(>n the fire, which was kindled to drj 
 their clothes, a viper came out of the heat, fastened to 
 his hand, and there hung : the barbarians from thence con- 
 cluded him to be a murderer, whom the divine justice had 
 overtiUven by land, after having spared him at sea. But, whea 
 
452 HISTORY OF THE [age vii. 
 
 they saw him shake off the venomous creature into the fire, 
 without receiving any hurt, they altered their opinion, and 
 fancied him to be a god. The apostle, during his stay there, 
 employed his miraculous power in favour of the sick, and, 
 amongst others, healed the father of Publius, who was gover- 
 nor of the island. At the end of three months he embarked 
 again, and, passing by several places, landed at Puteoli, and 
 from thence went to Rome. He there met with courteous 
 treatment from the Romans, being permitted to remain unmo- 
 lested in his own private lodging, under a single guard, and 
 to see whom he pleased. He remained a prisoner in that 
 manner for two years, during which time he ceased not to 
 preach the faith of Christ to all who came to see him, and 
 made many converts, even of Caesar's household, as we ga- 
 ther from his Epistle to the Philippians. 
 
 Saint Luke here finishes his history of the Acts of the Apos- 
 tles. Of all the holy fathers, who have left us their com- 
 ments upon saint Paul, saint Chrysostom seems to have car 
 ried his ideas of him to the highest point of panegyric. He 
 speaks with raptures of his virtues, and displays the flowers 
 of his golden eloquence in setting forth the praises of a saint, 
 the memory of whose sufferings gave him singular comfort 
 and encouragement amidst the like trials, which he himself 
 had to undergo in the cause of Jesus Christ. 
 
 Revelations of Saint John, c.l. [A. D. 94. 
 
 Although the Revelations of saint John are full of mys- 
 tery, and obscure in themselves, yet the saints and inter- 
 preters of the holy Scripture esteem them, as a prophetic 
 and instructive history of Christ's Church, from its first esta- 
 blishment upon earth to its final triumphant state in heaven. 
 The first part relates to the particular Churches that were 
 founded in Asia Minor ; the latter part regards the Catholic 
 Church at large. The sacred intelligence is conveyed under 
 the mysterious symbols of seals, trumpets, and vials. There 
 are seven seals, to each of which correspond a trumpet and 
 a vial, and they denote as many periods of time, into which 
 this last and seventh age of the world is subdivided. At the 
 beginning of each period, the Lamb is represented as opening 
 one of the seals, which encloses the great events that are to 
 befall the Church during that period. An angel in conse- 
 quence sounds the trumpet, to give the alarm, as it were, to 
 mankind, on account of the evils that are going to ensue ; 
 
AGE VII.] NEW TESTAMENT. 453 
 
 while another angel pours out the vial of divine vengeance 
 upon sinners, in punishment of the evils they have brought 
 upon the Church. 
 
 The apostoUc prophet tells us, that, being in the island of 
 Patmos, whither he had been banished by the emperor Do- 
 raitian, he was in the spirit upon the Lord's day, and heard 
 behind him the shrill voice, as it were of a trumpet, telling 
 him to write down what he saw. He turned himself round, 
 and beheld seven golden candlesticks, in the midst of which 
 there stood a person like unto the Son of man, clothed with 
 a garment down to his feet, and girted round about the breast 
 with a golden girdle. His venerable locks were as white as 
 snow, his eye-balls flamed like fire, his feet like burnished 
 brass, and his voice resembled the sound of many rushing 
 waters. In his right hand he bore seven stars ; from his 
 mouth came out a sharp two-edged sword ; his whole coun- 
 tenance shone like the sun. Struck at the awful appearance, 
 saint John fell down at his feet^ as though he had been dead. 
 The mysterious personage then laid his right hand upon hira, 
 saying, Fear not : I am the First and the Last, and alive, and 
 I was dead ; and, behold, I am living for ever and ever. The 
 seven stars you see in my right hand represent as many an- 
 gels, or bishops of the seven Churches in Asia, signified by 
 the seven candlesticks. What you therefore see, write in a 
 book, and send it to the seven Churches. To the angel of 
 £phesus say, that I commend him for the labours he has en- 
 dured, for his zeal against the deeds of the impious, and for 
 his patience and suffering ; but that I have something against 
 him, for having fallen from his first fervour. Let him, there- 
 fore, reflect from whence he is fallen, and do penance. To 
 the angel of Smyrna impart the words of consolation amidst 
 the sufferings of persecution and slander, which he is forced 
 to undergo. Let him prepare for new conflicts, and perse- 
 vere, as he has begun, faithrul unto the end : I will ^ife him 
 the crown of life. Tell the angel of Pai]gamu8, that his stead- 
 fast faith is acceptable to me, hut that f expect him to show 
 more vigour against the teachers of wicked doctrine ; U ' ' 
 do penance, or I will come quickly to him. Tell the li ^ 
 of Thyatira, that I see his charity to the poor, his fortitude in 
 suflerings, and his fervour in good works ; but that I have 
 something against him, because he sufTers the false prophet- 
 ess Jezabel to seduce my servants. Inform the bishop of 
 Sardis, that he is dead in the sight of God, though he has the 
 name of being alive : his works are imperfect. Let him do 
 
454 HISTORY OF THE [age vii 
 
 penance, and remember what talents he has received, and 
 what he has heard ; else I will come and surprise him, like 
 a thief in the night. Let the angel of Philadelphia know, 
 that I love him on account of his fidelity and patience in suf- 
 ferings ; that I will strengthen him against the hour of temp- 
 tation, and make him a pillar in the temple of my God. In 
 the last place, tell the bishop of Laodicea, that I cannot bear 
 him on account of his tepidity, and that I am ready to cast 
 him from me : he thinks himself rich, and does not see that 
 he is miserable, and poor, and blind, and naked. Let him, 
 therefore, purchase of me the purest gold, that he may be- 
 come rich, and provide himself with white garments, that the 
 shame of his nakedness may not appear. 
 
 The judgments here passed by Jesus Christ upon those re- 
 spectable prelates of the Church, are a subject of alarm to all 
 Christians, who are upon their way towards heaven. Jesus 
 Christ revealed to his beloved apostle, says saint Gregory, 
 the good which those seven bishops had performed, and yet 
 declared that they had penance still to do, for the evil which 
 had crept in amongst their good works. In the strictness of 
 his justice he discerned the progress they had made in virtue, 
 and noticed the degrees they had fallen from their first fer- 
 vour. From amidst their shining actions he distinguished 
 each single fault, and let not pass any one speck, that disfi- 
 gured the beauty of their virtues. A single omission of duty, 
 one neglect of vigour, when it was called for, provoked his 
 displeasure ; and nothing but a timely repentance could secure 
 the most venerable and otherwise virtuous personages from 
 being removed from their station, and seeing their crowns 
 given to others. In this mysterious revelation, continues 
 the holy pontiff, Jesus Christ informs us, how little the most 
 virtuous Christians have to glory in, and how great reason 
 they have to humble themselves before God. If we only 
 dive into our own hearts, and with an impartial eye survey 
 the foldings of our conscience, we shall discover more than 
 enough to confound our pride, and to give us a mistrust of all 
 the good we can think ourselves possessed of. 
 
 Opening of the Heavens. Apoc. 4. 
 
 From that first scene, which was exhibited upon the earth 
 to saint John, he was in spirit rapt up to heaven. The 
 heavens opened to his view, and a voice like that of a trum- 
 pet summoned him to come and see the things which were to 
 
AOE vii.] NEW TESTAMENT. 455 
 
 happen in after times. Behold ! a throne was set in heaven, 
 and upon the throne One sitting, whose appearance was as 
 the brilliant jasper and sardine stone. A bright rainbow, 
 like an emerald, extended itself over the throne, and edged 
 it round with a variegated crown of the most lively colours. 
 In a circle round the throne stood four-and-twenty seats, on 
 which there sat four-and-twenty elders, robed in white, with 
 crowns of gold upon their heads. From the throne there 
 issued out lightnings, and thunders, and voices : before the 
 throne were seven burning lamps, which are the seven spirits 
 of God : far and wide, as if it were the floor of heaven, was 
 expanded a boundless plain, resembling the glassy surface of 
 a calm and transparent sea. In the midst, and round about 
 the throne, stood four living creatures, full of eyes on every 
 part of them. The first of these creatures hac} the resem- 
 blance of a lion ; the second of a calf; the third of a man ; 
 and the fourth of an eagle upon the wing. They ceased not, 
 day and night, crying out, Holy, holy, holy is the Lord God 
 Almighty, who was, who is, and who is to come ! And whilst 
 the four living creatures proclaimed that canticle < ^ lo 
 
 Him who sat upon the throne, the four-and-twt vs 
 
 prostrated themselves before him, and laid their crou iii. at liis 
 (ect^ saying, Thou art worthy, O Lord our God, to receive 
 u;lory, and honour, and power, because thou hast created all 
 things ; and for thy will they were, and have been created, 
 in the right hand of Him who sat upon the throne, saint 
 John saw a book written on every side, ;»n'l <• led with se- 
 ven seals. A mighty angel advanced, and i)ed,witha 
 loud voice, if any one was there worth} iu ujuu the book, 
 a!id to loose the seven seals thereof : and no one wa.s found. 
 Saint John upon that potired out a flood of tears, and one of 
 the elders said to him. Weep not ; for, behold, the Lion of the 
 tribe of Juda, the root of David, has conoucrecf by his death, 
 and merited the power of openine the Wik, ami of loosing 
 the seven seals thereof. Saint Jonn 4heA looked, and saw, 
 st'uuling in the midst of that celestial assembly, a Lamb with 
 seven horns and seven eyes, lesemhling a victim that had 
 been slain. The Lamb advanced, and took the book out of 
 the hand of Him who sat upon the tlirone^ and opened it : 
 at that moment the four living creatures, and the four-and- 
 twenty eldei^, fell down before him ; each one having in his 
 hand a harp and golden vial full of fragrant oilours, which are 
 the prayers of the saints. They all began a new canticle of 
 praise in honour of the Lamb, saying, Thou art ^ 
 
466 HISTORY OF THE [age vii. 
 
 Lord, to take the book, and open the seals thereof; because 
 thou hast been slain, and by thy blood hast redeemed us unto 
 God out of every tribe and nation upon the earth. At the 
 same time thousands and thousands of angels raised their 
 voices in honour of the Lamb that was slain, every crea- 
 ture which is in heaven, and on the earth, and in the sea, 
 joining, and singing benediction, and glory, and power, to 
 Him who sitteth upon the throne, and to the Lamb for ever 
 and ever : and the four living creatures said. Amen. 
 
 The holy fathers seem lost in admiration at the profound 
 homage, which the happy citizens of heaven pay to Jesus 
 Christ, as saint John has described him under the emblema- 
 tical figure of the Lamb. To him is given all power in hea- 
 ven and on earth ; the power of disclosing those mysterious 
 secrets, which had been sealed up in the bosom of the Divi- 
 nity, and which none but a God-man could dive into. By 
 his death and resurrection he has imparted to us a knowledge 
 of which the world was ignorant before : consequently, great 
 is the obligation we ^re under of paying him our most grate- 
 ful homage : wonderful are the secrets of his kingdom, which 
 he has revealed unto us, and unremitting ought to be our en- 
 deavours to attain it. To join those heavenly quires, and to 
 sing the praises of our Creator eternally with them, is the 
 object of our hope, and the completion of our purest desires. 
 
 The seven Seals, Apoc. 6. 
 
 The Lamb, having received the book, began to exercise 
 his power in opening the seven seals, which were set upon 
 it. Upon his opening the first seal, one of the living crea- 
 tures cried out, with a voice as loud as thunder. Come and 
 see. Saint John looked, and, behold, a white horse, the em- 
 blem of triumph. His rider was equipped with a bow, and 
 had a crown upon his head, like some mighty conqueror, go- 
 ing forth in quest of victory. At the second seal there ap- 
 peared another horse, that was red, the baleful token of war. 
 To him, who sat thereon, was given a great sword, and pow- 
 er to kindle bloody strifes amongst men, and to banish peace 
 from the face of the earth. At the third seal there went forth 
 a black horse, tlie representative of famine, and he, who sat 
 upon him, held a pair of scales in his hand. At his appear- 
 ance, a voice was heard, saying. Two pounds of wheat for a 
 penny ; and thrice two pounds of barley for a penny ; but the 
 wine and oil hurt thou not. At the fourth seal appeared a 
 
AGE vii.J NEW TESTAMENT. 457 
 
 pale horse, the ghastly mark of pestilence. His rider was 
 called Death, and hell followed him. His power extended 
 over the four parts of the earth, to destroy mankind by the 
 sword, by famine, pestilence, and the beasts of the earth. 
 At the fifth seal, saint John saw under the altar the souls of 
 them, who had been slain for the word of God ; and they cri- 
 ed with a loud voice to the Lord, holy and true, to justify 
 their cause on earth. To each one of these a white robe 
 was given, and they were told to rest a while, till the num- 
 ber should be filled up of their brethren, who were to fall a 
 sacrifice, like them, in testimony of the truth. At the sixth 
 seal, those deadly terrors ensued, which shall strike the wick- 
 ed at the approach of God's avenging day. For there was a 
 great earthquake, the sun became black as sackcloth of hair, 
 the moon grew red as blood, and the stars from heaven fell 
 upon the earth. The heaven itself shrunk back like a book, 
 or a sheet of parchment that is rolled together ; the moun- 
 tains and the islands were shaken out of their places ; the 
 kings of the earth, the princes and mighty warriors, the rich 
 and powerful, ran to hide themselves in dens and caverns of 
 the earth. Overwhelmed with terror, they called upon the 
 rocks and mountains to fall down, and screen them from the 
 face of Him who sitteth u])on the throne, and from the wrath 
 of the Lamb. 
 
 Such is the description of those alarming images, which 
 were revealed to saint John. The dreadful display of di- 
 vine justice, and the terrors of the wicked at the exiwctation 
 of evils that they fear, are exhibited in such striking colours, 
 lliat we cannot but tremble at the imperfect glimpse we catch 
 of them. The obscurity, in which these truths arc revealed 
 at present, discloses enough to fix our faith, and, at the sjime 
 time, excites our apprehensions of something still more terri- 
 l)]c than we can yet discover. I am persundrd, nays Niint 
 I )onnis of Alexandria, that the Revelations of saint John are as 
 sublime in themselves as they are unintelligible to man. 
 Though I do not comprehend the words I i*ead, yet I know 
 tlioy contain something great; the truth, though concealed 
 in obscurity, is not less im|>ortant. I pretend not to set my- 
 self up as a competent judge of these matters, nor do I mea- 
 sure them by the littleness of my own capacity : hut, tnistmg 
 more to divine faith than to human reason, I firmly believe 
 those revealed points, though above the reach of my weak 
 oomprohension. My respect for divine revelation is not les- 
 sened by its being obscure ; I rcspectfullv receive the truth 
 SO M'm m 
 
458 HISTORY OF THE [age vii. 
 
 which is revealed, and silently adore the mysteries which I 
 cannot comprehend. 
 
 The seven Trumpets, Apoc. 8. 
 
 When the Lamb had opened the seventh seal, there was 
 silence in heaven, as it were for half an hour. Saint John 
 then observed seven angels, each with a trumpet in his hand, 
 standing in the presence of God ; another angel came at the 
 same time, having a golden censer, and placed himself before 
 the altar. He was presented with incense, that he might 
 offer of the prayers of all the saints upon the golden altar, 
 which was erected before the throne of God. For by the 
 incense the prayers of the saints were represented, and the 
 smoking fragrance ascended up before God from the hand of 
 the angel. The angel after that filled his censer with fire 
 from the altar, and, casting it upon the earth, there ensued 
 great earthquakes, and thunders, and voices. 
 
 The seven angels then prepared themselves to sound the 
 trumpets. At the sound of the first angel's trumpet, there 
 fell upon the earth a storm of hail and fire, mingled with 
 blood, which destroyed a third part of the earth and trees, 
 and burned up all the green grass. The second angel sound- 
 ed his trumpet, and, as it were, a huge burning mountain was 
 thrown into the sea ; a third part of the sea was thereby turn- 
 ed into blood ; a third part of the creatures which had life in 
 the sea died, and of the ships a third part likewise perished. 
 At the blast of the third angel, there fell from heaven a blaz- 
 ing star, like a torch ; and the name of that star was called 
 Wormwood : it fell upon a third part of the springs and rivers, 
 the waters of which, being poisoned in their source, became 
 bitter, and many men died thereof. The fourth angel sound- 
 ed his trumpet, and, behold, a third part of the sun, of the 
 moon, and of the stars, was smitten with darkness ; so that the 
 day and the night were deprived of one third of their usual 
 light. At that moment an eagle flew through the midst of 
 heaven, screaming with a loud voice. Wo, wo, wo to the m- 
 habitants of the earth, by reason of the evils, which the three 
 other angels were ready to denounce. 
 
 By the exhibition of these awful scenes, as they were 
 »hown to saint John, it appears how dreadful the judgments 
 are, which an offended God will pour out upon those who 
 slight his justice, and abuse his mercy. He warns sinners 
 long beforehand of the severe punishment, which awaits the 
 
AGEvii.j NEW TESTAMENT. 459 
 
 impenitent in another world. He sends forth his angels, the 
 ministers of his holy word, to rouse mankind out of the le- 
 thargy of sin, to awaken in them a respect for his sacred law, 
 and a fear of offending him. He calls the sinner to repent- 
 ance ; he patiently waits his return ; but he waits not beyond 
 the term that his wisdom has fixed ; he suffers not his 
 patience to be abused with impunity : when the time of 
 mercy is run out, every thing then becomes subservient to 
 his justice. 
 
 The Locusts, Apoc. 9. 
 
 The fifth angel having sounded his trumpet, saint John 
 saw a star fall from heaven to the earth, and to him was given 
 the key of the bottomless pit. He opened the mouth of the 
 pit, from whence a thick smoke arose, as from a burning fur- 
 nace ; and the light of the sun and the air were darkened. 
 From the smoke of the pit there swarmed out locusts, which 
 had the power of scorpions to vex and sting mankind. But 
 their power was restrained to those men, only, who had not 
 the seal of God upon their forehead : nor were they permit- 
 ted to hurt the trees, or the grass, or any green thine of the 
 earth. Neither had they a power given them over the lives 
 of men : their power was not to kill, but to torment for five 
 months ; and the pain they caused was like to that of a 
 scorpion, when he striketh a man. In those days, says the 
 sacred text, men shall seek death, and shall not find it ; thej 
 shall wish to die, and death shall fly from them. The shape 
 of those monsters was like to that of a war-horse, prepared 
 for battle. They wore on their heads a sort of glittering 
 crown, like gold ; in their face they resembled men, had the 
 hair of women, and the teeth of lions. They were armed 
 with iron breast-plates, and the noise they made with their 
 wings was like the rumbling sound of many horses and ehn* 
 I lots rushing on to battle. They had a tail like that of a 
 scorpion, and in their tail a sting. They had over them a 
 king, the angel of darkness from the bottomless pit, whose 
 name was Abaddon, that is to say, the Destroyer. This was 
 lie first of the three last woes spoken by the eagle. The 
 .Mxtli angel tlien sounded his trumpet, Und from the four cor- 
 ners of the golden altar was heard a voice, saying to him, 
 liCt loose the four angels that are hound in the great Hiver 
 Euphrates. The four angels were accordingly loosed, who 
 were prepared for an hour, and a day, and a month, and a 
 
460 HISTORY OF THE [age vii. 
 
 year, to destroy the third part of men. Their preparations 
 for war were immediately formidable ; the number of their 
 troops amounted to two hundred millions. Saint John says 
 he saw their horses and their riders. The riders were co- 
 vered with breast-plates of fire, of hyacinth, and brimstone : 
 the horses had heads like lions, and from their mouths issued 
 forth fire, and smoke, and brimstone. The power of those 
 horses was in their mouths and in their tails ; for their tails 
 were like to serpents : they had heads, and with them they 
 hurt. By them a third part of men was slain, and, of those 
 who survived, none repented of their sins, none refrained 
 from the works of iniquity ; nor did they cease from their 
 idolatrous worship of devils and molten gods. 
 
 To the locusts and the horses, who are described by saint 
 John to have such power in their mouths and tails, saint 
 Gregory compares all hypocrites and false teachers. For 
 these also under their lips have venom and a sting, with 
 which they wound and hurt mankind ; under the disguise of 
 a glittering outside they walk abroad, and, as they want nei- 
 ther art to flatter nor abilities to please, work themselves 
 by degrees into favour with the people and potentates of the 
 earth, in order to gain their wicked ends. Thus it w^as that 
 the Arians, like other sectaries of every age and clime, im- 
 posed upon the world, and maintained a formidable party 
 against the Church, till, being broken by intestine jars and 
 disputes of doctrine amongst themselves, they sunk at last, 
 like insects, into the earth again, from whence they sprung. 
 
 The mysterious Book, Apoc. 10. 
 
 Saint John saw another mighty angel descend from hea- 
 ven, clothed with a cloud, and crowned with a rainbow on 
 his head : his face shone like the sun, and his feet were as 
 pillars of fire. In his hand he held a little book, which was 
 open ; then, setting his right foot upon the sea, and his left 
 upon the land, he cried out as loud as is the roaring of a lion, 
 and was answered by seven voices, that uttered their senten- 
 ces in thunder. Saint John was about to write the things 
 which the seven thunders had uttered, when a voice from 
 heaven bade him seal them up, and write them not. The 
 angel, still standing upon the land and sea, lifted up his hand 
 to heaven, and swore by Him who liveth for ever and ever, 
 who hath created the heaven, the earth, the sea, and all 
 things in them, that time should be no more ; that, as soon a'l 
 
AUE vn,| NEW TESTAMENT. 44il 
 
 the seventh angel should begin to sound his trumpet, the 
 mystery of God should be finished, as he hath declared by 
 his servants the prophets. When he had said this, the voice 
 again from heaven spoke to saint John, bidding him go and 
 take the little book from the angel's hand. The apostle went 
 and asked the angel, as he was still standing, to give him the 
 book. Take it, said the angel, and eat it up : in thy mouth 
 it shall be sweet as honey, but, when thou hast swallowed it, 
 thou shalt find it bitter in thy bowels. Thou must prophesy 
 again to many nations, to different kings and people. Saint 
 John received the book from his hand, and, when he had eat- 
 en it, found it both sweet and bitter, as the angel had assured 
 him. 
 
 The little book, mentioned in this revelation, is, accord- 
 ing to the holy fathers, no other than the holy Scripture, 
 which furnishes our souls with food and nourishment. We 
 cannot digest it of ourselves, nor can we comprehend what 
 it contains, without the special grace and direction of al- 
 mighty God : he himself must deliver it to us by his angels, 
 or ministers, as he did to saint John, and once before to Eze- 
 chiel the prophet. We then eat that book, according to saint 
 Gregory, when, by the help of the Holy Ghost, we relish and 
 digest the sacred truths which it contains. To those who 
 know what it is to taste the sweets of virtue, the sacred truths 
 are sweet and pleasant ; but to those who are addicted to sen- 
 sual pleasures, the knowledge which restrains them is bitter 
 and disgustful. It may also happen, says the same saint Gre- 
 gory, that we experience within ourselves the same two con- 
 trary effects of sweet and bitter from the same knowledge. 
 For the more we know of God, the more we know al>'o of 
 ourselves. Unless God enlightens us, there is nothing but 
 darkness in us. Numberless defects, sins, and passions, lie 
 concealed within our hearts, unknown to our very selves, till 
 the light of the Holy Ghost shows them to us. Then it is 
 that we begin, with bitterness of heart, to reflect upon our 
 past follies, and to beg, with the royal prophet, that all our 
 desires may henceforward be directed solely to the Lord. 
 Let me know thee, my God, let me know myself, was the 
 fervent prayer of saint Austin. 
 
 Death of the two Prophets, Apoc. IL 
 
 Aftf:r saint John had taken tiie book^ be was presented 
 with a reed like unto a rod, and bid to rise and measure the 
 39 • 
 
462 HISTORY OF THE [age vii, 
 
 temple of God, the altar, and them that adored therein ; but 
 not to regard the outward court, because it was abandoned 
 to the Gentiles, who were permitted to trample the holy city 
 under foot two-and-forty months. My two witnesses, said 
 the Almighty, shall prophesy a thousand two hundred and 
 sixty days ; they are the two olive-trees, and the two candle- 
 sticks standing^ before the Lord of the earth : out of their 
 mouths fire shall flame to devour their enemies, who attempt 
 to hurt them. To these is given a power to shut the heavens, 
 that no rain may fall the whole time of their prophecy ; they 
 have a power to turn the waters into blood, and to afflict the 
 earth with plagues, as often as they will ; and, when they shall 
 have given full testimony of the truth, the beast, that ascend- 
 eth out of the abyss, shall be permitted to assault, to conquer, 
 and to kill them. Their dead bodies shall be exposed in the 
 streets of the great city, which is called, spiritually, Sodom 
 and Egypt : it is the city where their Lord was crucified. 
 Strangers of the tribes, of different tongues and nations, shall 
 see their bodies lying for three days and a half, and not suffer 
 them to be interred. The inhabitants of the earth shall re- 
 joice over them, and make merry ; they shall send presents 
 to one another, because the two prophets are dead, who sore- 
 ly tormented them. The revelation of this history is thus 
 far related in the prophetic style, as of a thing to come ; but, 
 as in the divine sight there is no event, however far remov- 
 ed into futurity from us, but what is present or even past 
 with respect to God, the narration goes on from this place 
 as of a past transaction. For, after three days and a half, 
 says the sacred text, the spirit of life returned into the two 
 prophets : they stood upon their feet, and great fear fell upon 
 all who saw them. Summoned by a voice from heaven, say- 
 ing. Come up hither, they mounted in a cloud before the face 
 of their enemies, and went triumphantly to heaven. At that 
 hour a violent earthquake was felt, by which the tenth part 
 of the city fell down, and seven thousand men were slain : 
 the survivors were seized with dread, and gave glory to the 
 God of heaven. At that period the second w^o w as past : 
 the third w^o will come quickly. The seventh angel sound- 
 ed his trumpet, and there were great voices in heaven, say- 
 ing, The kingdom of this world is become our Lord's, and 
 his Christ's, and he shall reign for ever and ever. The four- 
 and-twenty elders fell on their faces, and adored God, saying, 
 We give thee thanks, Lord God Almighty, because thou 
 hast taken to thee the great power ; the nations were angry, 
 
AGE VII.] NEW TESTAMENT. 463 
 
 and thy wrath is come : the time is come, when the dead 
 shall rise and be judged, and thou shalt render to thy ser- 
 vants the reward of their labours, and to the wicked, who 
 have corrupted the earth, punishment and everlasting de- 
 struction. 
 
 It is remarked by saint Austin, that, as the Church began, 
 so she will likewise end, in sufferings and persecution upon 
 earth, that so she may be perfected for her triumphant state 
 in heaven. For not only the two prophets, of which the Apo- 
 calypse makes mention, but many more heroic saints in those 
 latter days, shall suffer martyrdom with invincible patience. 
 Though attacked by the infernal dragon with unbridled fury, 
 they yet shall triumph through the grace of Him, who suffers 
 not his servants to be assailed with greater trials than he en- 
 ables them to bear. The devil has no further power against 
 us than Jesus Christ allows him ; and Jesus Christ allows 
 him no more than is necessary to try the patience, and to 
 perfect the virtues, of his elect. 
 
 The Beast of the Apocalypse. Apoc. 13. 
 
 The description of the beast, that slew the two great pro- 
 phets, is drawn in the most frightful colours : saint John saw 
 him emerge from the sea. It was a monster with seven 
 heads and ten horns : upon his horns were ten diadems, and 
 on his heads names of blasphemy. In shape he resembled a 
 leopard, with a bear's feet, and a lion's mouth. One of his 
 heads, he saw, had been struck with a mortal wound ; but the 
 wound was then healed. His strength was enormous, and 
 that strength he received from the dragon. The whole earth 
 seemed to be in great admiration of tne beast : they ran af- 
 tei him in crowds, they adored him, and lavished wonderful 
 praises on him. He spoke ereat things; he opened his 
 mouth in l)lasphemics against God, to blaspheme nis sacred 
 name, and his tabernacle, and all the blessed citizens of hea- 
 ven. Power was given him to make war upon the saints for 
 two-and-forty months, and to overcome them ; his empire 
 was universal ; it extended over all the nations of the earth; 
 and all adored him, who had not thcic names written in the 
 book of life. After that, saint John saw another beast com- 
 ing up from the earth : this beast had two horns, like a lamb, 
 and spoke as a dragon. He executed the power of the formt^ 
 beast, and compelled the inhabitants of the earth to ad* re 
 him. To this second beast was granted a power of perform- 
 
464 HISTORY OF THE [age vii. 
 
 ing great wonders^ and seeming miracles, so as to call down 
 fire from heaven. By these signs he seduced many from 
 their duty to God ; he gave life and speech to an image of 
 the beast, which he caused to be made, and set up as an idol, 
 ordering them to be slain, who should refuse to adore it. He 
 shall oblige all, both little and great, rich and poor, to 
 wear a mark or a sign of their submission to the beast, and 
 no one shall be allowed either to buy or sell, who has not 
 this mark either in his right hand or upon his forehead : 
 which mark shall be either the name of the beast, written 
 at length, or the number of his name ; for it is the number 
 of a man, and the number of him is six hundred and sixty- 
 six. 
 
 The eyes of saint John were drawn from these two fright- 
 ful monsters to behold the Lamb, that appeared standing upon 
 Mount Sion, and with him a hundred and forty-four thousand 
 chosen souls, who had his name, and the name of his Father, 
 WTitten on their foreheads. They sung, as it were, a new 
 song before the throne, and the heavenly arches resounded 
 with joyful harmony. These are they, in whose mouth there 
 was no lie, and who were not defiled with women ; for they 
 are virgins, and follow the Lamb whithersoever he goes : 
 robed in innocence, they are without spot before the throne 
 of God. This prospect was presently interrupted by an an- 
 gel flying through the midst of heaven, and crying with a loud 
 voice. Fear the Lord, and give honour to him, because the 
 hour of his judgment is come. That angel was followed by 
 two others, the first of which said. She is fallen, the great 
 Babylon is fallen : and the other proclaimed aloud, That if 
 any man shall adore the beast and his image, and receive 
 his mark, either in his hand or on his forehead, the same 
 shall also drink of the cup of God's wrath, and be tormented 
 with fire and brimstone. They, who shall be doomed to this 
 punishment, shall have no rest by day or night; for the 
 smoke of their torments shall ascend for ever and ever in the 
 sight of the holy angels, and in the sight of the Lamb. Here 
 is the patience of the saints, who keep the commandments of 
 God, and the faith of Jesus : and a voice from heaven said, 
 Blessed are they who die in the Lord, that they may rest 
 from their labours ; for their works follow them. 
 
 Saint Gregory is diffuse in his remarks upon these two 
 beasts of the Apocalypse ; the second, more especially, makes 
 him tremble. His outward figure is that of a lamb, but his 
 language is the language of a dragon, deceitful and poisonous. 
 
AGE VII.] NEW TESTAMENT. 465 
 
 The description, says the holy doctor, gives us a faithful 
 picture of those seducing hypocrites, who go about to draw 
 men into perdition and the snares of the devil. They spring 
 from the earth ; that is to say, they are engendered and exist 
 by a power altogether earthly ; they wear the appearance of 
 a lamb, that unsuspecting mortals may not be afraid of coming 
 near them ; and, when they have drawn them within their 
 reach, they then entangle them in the serpent's fold, and kill 
 them with their poisonous breath. 
 
 The seven Vials. Apoc. 15. 
 
 Saint John says he saw another sign in heaven great and 
 wonderful. He saw seven angels holding in their hands the 
 seven last plagues, which are the accomplishment of God's 
 wrath. These angels, coming out of the temple, — for the tem- 
 ple of the tabernacle was there displayed in full view, — receiv- 
 ed from one of the four living creatures seven golden vials, 
 full of the wrath of God. A loud voice at the same timo 
 came from the temple, saying, Go, pour out the seven vials 
 of God's wrath upon the earth. The first angel then went, 
 and poured out his vial upon the earth. A sore and crievous 
 wound that instant fell upon those who had the marK of the 
 beast, and had adored his image. The second angel |)oured 
 out his vial upon the sea, which became like the blood of a 
 dead man, and every living creature died therein. The lliird 
 angel poured out his vial upon the springs and rivers, and 
 they were changed into blood. The angel (hat presided over 
 the streams then said, Thou art just, O Lord, in thy judg- 
 ments ; for they have shed the blood of the saints and uf (ho 
 ))rophets, and thou, in return, hast drenched them with blood : 
 ^ oa, answered another angel from the altar, Liord God Al- 
 mighty, true and just are thy judgments. The fourth angel 
 poured out his vial upon the sun, which became thereupon 
 exceeding hot, and with its burninii; rays scorched men to 
 death. Parched with the piercing neat, sinners blasphemed 
 God, and remained impenitent. The fifth ancel iMured out 
 his vial upon the throne of the beast, and his kingdom became 
 dark. Bitter pains and wounds alHicted his wicked partisans : 
 they !)lasphemcd the God of lieaven ; tlicy gnawed their 
 tongues through pain, but did not penance for their sins. The 
 sixth angel poured out his vial upon the great River Euphra- 
 tes, the waters of which were immediately dried up, and made 
 an easy passage for the kings to march from the east. Thvn 
 
 NlfN 
 
466 HISTORY OF THE [age vii 
 
 from the mouth of the dragon, from the mouth of the beast, 
 and from the mouth of the false prophet, saint John saw three 
 unclean spirits coming out like frogs. For the infernal spirits 
 shall wort signs in those days, going forth to gather the kings 
 of the whole earth to battle against the great day of almighty 
 God, and they shall be all gathered together in one place, cal- 
 led Aimagedon. The seventh angel poured out his vial into 
 the air ; upon which a tremendous voice was heard from the 
 temple, saying, It is done. Dreadful flashes of lightning, 
 mixed with loud claps of thunder, shot across the sky, and the 
 earth shook in such a manner as had been never known be- 
 fore. The great city was split into three parts, the cities of 
 the nations fell, and the great Babylon was remembered in 
 the vengeance of a just God. 
 
 Then came one of the seven angels to saint John, and said, 
 that he would show him the great harlot, with whom the 
 kings of the earth had sinned, and by the wine of whose pros- 
 titution the inhabitants of the earth had been intoxicated. 
 The apostle, therefore, was taken away in spirit into the de- 
 sert, w^here he saw a woman sitting upon a scarlet-coloured 
 beast, which was covered over with names of blasphemy, 
 having seven heads and ten horns. She was clothed in scar- 
 let, ornamented with gold and precious stones, and held a cup 
 in her hand. Upon her forehead was written the word 
 Mystery ; Babylon the great, the mother of the fornications 
 and abominations of the earth : and she was drunk with the 
 blood of the saints and martyrs of Jesus. 
 
 This wicked woman, according to the holy fathers, is an 
 expressive figure of the world, which intoxicates the minds 
 of men with the cup of sinful pleasure, and dazzles them with 
 the glittering pride of life, till, by its abominations, it draws 
 upon itself and them the stroke of God's severest judgments. 
 The name of Mystery, which the harlot showed upon her 
 brow, indicates the blindness of worldly men, who sport 
 away their time, heedless of the evils that hang over them. 
 Full of the present enjoyment, they think not of futurity, and 
 sit enchanted with their fancied happiness. But death soon 
 must break the slender thread of life, and dissolve the charm. 
 The mystery will be then unfolded ; they will clearly see, 
 that they have toiled through life to perish in the end ; that 
 by false pleasures or by real evils they have forfeited their 
 title to the joys of heaven, and incurred the guilt of eternal 
 pains. 
 
AGE vii.] NEW TESTAMENT. 467 
 
 Ruin of Babylon. Apoc. 18. 
 
 After the mysterious prodigies already related, saint John 
 says he saw another angel coming down from heaven ; great 
 was his power, and his glory illumined the earth. With a 
 mighty voice he cried. She is fallen ; the great Babylon is fal- 
 len ; she is become the habitation of devils, and the haunt of 
 every unclean spirit. Of her poisonous cup all the nations 
 have drunk ; with her the kings of the earth have committed 
 fornication, and the merchants of the earth have been enrich- 
 ed with her luxurious delicacies. Wherefore go out from her, 
 my people, said another voice ; fly from Babylon, lest you be- 
 come partakers of her sins and punishment. For her sins 
 have reached unto heaven, and the Lord hath remembered 
 her iniquities. Treat her as she hath treated you ; pay her 
 double for all her works, and in <he cup which she presented 
 to you mingle unto her the double of what she gave. Mul- 
 tiply her sorrows, and heap torments on her in proportion to 
 her pride and wantonness. For she said in her heart, I sit a 
 queen, and am no widow, and sorrow I shall not see. She, 
 therefore, in a day shall find herself overwhelmed with 
 plagues, with death, with mourning, and with ftuinne,and she 
 shall be burned with fire. The smoke of her destruction shall 
 be seen from afar ; the kings of the earth, who were sharers 
 of her sinful delights, shall weep, and bewail themselves over 
 her. But the fear of sharing in her torments shall keep them 
 at a distance. They shall stand afar off, and exclaim, Alas ! 
 alas ! that great and mighty city Babylon, how in an hour is 
 thy judgment come ! The merchants also of the earth shall 
 weep and mourn over her : for no man shall there traffic any 
 more. Her gold, her silver, her |)earls, her precious stones, 
 her fine linen, her purple silk and scarlet, her frankincense, 
 licr odoriferous woods, and every other costly commodity, 
 arc perished with her. The pleasures and magnificence of 
 her riches, in which she formerly rioted, are now lost, never 
 more to be recovered. The pilots and the manners, as they 
 sail along the sea, shall look at a distance, and, pointing at the 
 place of her conflagration, sav, What city was ever equal to 
 that great city, which poured out her riches into the bosom 
 of the merchants ? Alas ! how desolate is she become ! how 
 quickly is her greatness fallen ! While the mariners, the 
 merchants, and the kings of the earth, thus wept over the sin- 
 ful oit}, the citizens of heaven, the holy aiH>stles and pro- 
 phets, were invited to rejoice, for the judgment of God had 
 
468 HISTORY OF THE [age vii. 
 
 passed upon her. A strong angel took up a huge stone, as 
 it were a mill-stone, and cast it into the deep sea, saying. So 
 shall the great Babylon be thrown down, and appear no 
 mo: e. The sound of the harp and flute shall no longer hail 
 the day oi gladness in thee ; in thee no artist shall be found ; 
 the light of a lamp shall not shine, nor shall the voice of the 
 bridegroom and the bride any more be heard. For thy 
 merchants were the princes of the earth, and by thy en- 
 chantments the nations have been seduced : the blood of the 
 prophets, and of the other saints, has been there spilt. 
 
 The lamentations of the mariners, of the merchants, and 
 kings of the earth, weeping over the destruction of their fa- 
 vourite city Babylon, are solemn, and expressive of the vanity 
 of all worldly greatness. They remember the good things 
 they had there enjoyed, and bemoan their loss : with deep 
 regret they deplore their misfortune, not for having misplaced 
 their affections, but for being no longer able to enjoy what 
 they loved. Thus have the wicked toiled, says the wise 
 man, thus have they wearied themselves in the path of in- 
 iquity ; their pride and their riches have profited them no- 
 thing. As fools they erred from the way of truth ; their 
 hope vanished in a moment, like the smoke which is scattered , 
 before the wind. They passed their lives amidst the plenty 
 of good things upon earth, and in the twinkling of an eye 
 went down to hell. With unavailing tears they there shall 
 weep, and in despair shall gnash their teeth at the prospect 
 of evils which shall never end. 
 
 The Dragon bound in Chains. Apoc. 20. 
 
 Upon the destruction of Babylon, the whole court of hea- 
 ven, saints and angels, raised their melodious voices in sing- 
 ing alleluias to their almighty King, for the just judgment he 
 had passed upon the great harlot. The heavens opened, 
 and, behold, a white horse, and on the horse One sitting, who 
 was called. The Faithful and True. His piercing eyes were 
 as a flame of fire, and on his head were many diadems : his 
 robe was sprinkled with blood, his name The Word of God. 
 Clothed in fine linen, white and clean, the celestial armies 
 followed him on white horses. From his mouth proceeded 
 a sharp two-edged sword, and on his garment and upon his 
 thigh was written, The King of kings, and the Lord of 
 LORDS. Then did saint John see an angel standing in the 
 sun, and calling together the birds of the air to feast upon 
 
AGE VII.] NEW TESTAMENT. 469 
 
 the flesh of the slain. For the kings of the earth, with the 
 beast at their head, had drawn their armies together, to make 
 war against Him who sat upon the horse. The beast and 
 his false prophet were taken, and cast alive into the pool of 
 fire burning with brimstone. The rest were slain by the 
 sword of the conqueror, and their flesh was devoured by 
 the birds. 
 
 When this scene was passed, an angel descended from hea- 
 ven, with the key of the bottomless pit, and a great chain in 
 his hand. He laid hold of the dragon, the old serpent, 
 which is the devil and Satan, and, having bound him with 
 the chain, cast him into the bottomless pit, and shut him up 
 for a thousand years, that he might seduce the nations no 
 more till that time be accomplished. Placed on seats, then 
 appeared those holy souls, who never had adored the beast, 
 nor received his mark either on their foreheads or on their 
 hands, but had given their lives in testimony of Jesus Christ, 
 with whom they reigned a thousand years, till the second 
 resurrection, when they shall receive their full and complete 
 happiness in soul and body. And, when the thousand years 
 shall be accomplished, Satan shall be loosed out of his prison 
 for a little while. He shall then go forth to rouse to battle 
 the nations that lie in the four quarters of the globe. Innu- 
 merable as the sands of the sea, their armies advanced, under 
 the command of Gog and Magog, to attack the camp of tlic 
 saints, and to encompass the beloved city. But fire flamed 
 from heaven, and devoured them ; and the devil, who sedac* 
 ed them, was cast into the pool of fire and brimstODe, where 
 both the beast and the false projihet shall be tormeoCed day 
 and night for ever and ever. 
 
 Saint John then relates how he saw a great shining throne, 
 and upon it One sitting, before whose uee heaven mod earth 
 fled away, and were seen no more. The dead had been auin- 
 nioncd by a trumpet to rise and come to judgment. He saw 
 them standing before the throne ; the books were opened, and 
 sentence pronounced upon every one according to his works. 
 Hell and death were cast into the lake of fire, and with them 
 all the rest whose names were not written in the book of life. 
 This is the second death. 
 
 It is gonerally agreed, that saint John in these Ust ehaptert 
 of his Revelations speaks of that dreadful persecution, wnieh, 
 throu^ii tiio power and instigation of the devil, shall be raised 
 against the Christian Church by Antichrist, whom saint Paul 
 calls the man of sin and son of perdition. Hence we find the 
 40 
 
470 HISTORY OF THE [age vii. 
 
 holy fathers and ancient interpreters of the sacred writings 
 unanimous in their opinion upon the three following points : 
 1. That Antichrist can be but one determinate individual 
 man ; 2. That that individual man will not appear till to- 
 wards the end of the world ; 3. That he shall not reign 
 under that denomination for any long time, namely, but for 
 two-and-forty months. Consequently every application of 
 these mysterious truths, calculated to support any private doc- 
 trine or party disputes, is purely arbitrary, and destitute of 
 all foundation, both in the text of Scripture and the writings 
 of the fathers. The meek spirit of Christianity, and simpli- 
 city of the Gospel, surely cannot teach us to strain the word 
 of God, and distort the obscure mysteries of prophecy to the 
 purpose of railing at one another. The Revelations of saint 
 John are full of heavenly wisdom ; in terms the most clear, 
 they unfold many important and instructive truths, which the 
 most ignorant may understand, and the most simple cannot 
 be deceived in. The majesty of almighty God, and the pow- 
 er of Jesus Christ, as it is described by saint John, in the 
 kingdom of his glory, the formidable attempts of Satan against 
 the elect of God, the dreadful terrors of the last day, the eter- 
 nal torments of the reprobate in the lake of fire and brimstone, 
 and the consummate happiness of the saints in heaven, are 
 points on which we may profitably employ our thoughts, and 
 which we cannot too attentively consider : they ground us in 
 the principles of true Christian knowledge ; they teach us 
 what to fear and what to hope for ; they animate our faith, 
 and awaken our charity ; they fix our choice, and direct our 
 practice in the purpose of a good life. Such is the fruit 
 which our blessed Lord desires we should reap from the read- 
 ing of his holy word, lest the restless cares of this life engage 
 our hearts, and expose our souls to the danger of being un- 
 timely overtaken by the last day. 
 
 The new Jerusalem, Apoc. 21. 
 
 After the first heaven and the first earth and sea had dis- 
 appeared, as saint John says they did, when the Judge seated 
 himself in his throne to judge the world, he saw a new hea- 
 ven and a new earth arise. He saw the holy city, the new 
 Jerusalem, coming down from God out of heaven, decked with 
 rich ornaments, lik§ a bride prepared for the reception of her 
 spouse ; and he heard a voice from the throne, saying, Be- 
 hold the tabernacle of God with men, and he will dwell with 
 
AGE VII.] NEW TESTAMENT. 471 
 
 them : they shall be his people, and He, dwelling in the midst 
 of them, shall be their God. He shall wipe away the tears 
 from their eyes, and death shall be no more : nor shall mourn- 
 ing,^ nor sighs, nor sorrow, be any longer ; for the former things 
 have now an end. After that, one of the seven angels, who 
 had the vials, came to saint John, and, taking him up in spirit 
 to a high mountain, showed him the heavenly Jerusalem 
 coming down out of heaven from God. The holy city was 
 crowned with radiant light, the brightness of God himself, 
 and the lustre thereof was like to a precious stone. It was 
 enclosed with a high walll drawn in a quadrangular form, of 
 equal length pn every sidfe. The wall was built on twelve 
 foundations, it) which were engraven the names of the twelve 
 apostles. The city had twelve gates, and at the gates twelve 
 angels, three to the east, three to the north, three to the 
 south, and three to the west: on the twelve gates were writ- 
 ten the names of the twelve tribes of Israel, a name on each 
 gate. The angel, who conversed with saint John, had in 
 his hand a golden reed, with which he measured the city, 
 the gates, and the wall thereof; and the dimensions of the' city 
 were twelve thousand furlongs every way. The wall was 
 built of jasper, but the city itself was of pure gold, transpa- 
 rent as the clearest glass. The foundations of the wall were 
 ornamented with every sort of precious stone, and the twelve 
 gates were so many pearls, each gate being made of one pearl. 
 The streets were paved with polished gold, and the gates 
 stood always open, it being one eternal day, which knew no 
 night. The city had no need of the sun or moon to enlight- 
 en it : for the Lamb was the lamp thereof, and the glory of 
 God diQused a transcendent brightness through every part. 
 Saint John saw no temple therein, for the Lord God Al- 
 mighty and the Lamb were the temple. Nothing defiled 
 shall ever enter into that holy place ; nothing can be tdmit- 
 ted there, which is tarnished with the least spot of sin; no 
 one enters, who has not his name first written in the book of 
 life. From the throne of Gcd and of the Lamb there flowed 
 the river of life, of which the Streams were as clear as crys- 
 tal. On each side of the river, and in the centre of the city, 
 grew the tree of life, bearing twelve fruits, yielding its fruit 
 every month ; and its leaves were to heal the nations. 
 There shall bt* no curse any more : but the throne of God 
 and of the Lamb shall be eternally there, and his servants 
 shall serve him. They shall behold him face to &ee : his 
 name shall be written upon their foreheads, and Ihej shaD 
 
472 HISTORY OF THE NEW TESTAMENT, [agevii 
 
 reign for ever and ever. After all these things had been 
 shown to saint John by the angel, Jesus thus spoke to him : 
 I have sent my angel to testify unto you these things, which 
 must be done shortly. 1 am the root, and the offspring of 
 David, the bright and the morning star. Behold, I come 
 quickly, and my reward is with me to render to every one 
 according to his works. I am Alpha and Omega, the first 
 and the last, the beginning and the end. Blessed are they 
 who wash their garments in the blood of the Lamb, that they 
 may be worthy to enter into the city, and partake of the tree 
 of life. 
 
 Such is the description which saint John has given us of 
 the heavenly Jerusalem, and such is the pleasing picture, that 
 Jesus Christ has revealed of the immense happiness, which 
 he has prepared for his elect. The images are drawn in such 
 colours and with such materials, that, while they place the 
 objects of our wishes within the reach of our weak senses, 
 they give us an idea of something still more exquisite, which 
 we cannot comprehend. For heavenly happiness in itself is 
 such as no mortal eye can see, and no heart conceive. Good 
 Christians always keep that holy city in view ; thither their 
 hearts aspire, thither their thoughts and affections tend. 
 Knowing that the glory there is in different degrees propor- 
 tioned to their labours here, they willingly submit to the 
 chisel of affliction, and joyfully bear the strokes of contradic- 
 tion and suffering from a wicked world, that they may be 
 worthy of the joys of heaven. They never forget the pool 
 of fire burning with brimstone, which is so often mentioned 
 in the book of Revelations, that the fear of sinning may not 
 be extinguished. Thither they often look down with one 
 eye, while the other is turned up to heaven, the eternal man- 
 sion of the blessed, that their souls may be animated with 
 fresh hope, and quickened with new desires. Love but the 
 goods which God has promised you, says saint Austin, and 
 fear the evils which he threatens you : with steady virtue 
 you will then despise whatever promises and whatevei 
 threats this vain world can make you. 
 
 THE END. 
 
TABL.E 
 
 HISTORY OF THE OLD TESTAMENT 
 
 
 Page. 
 
 
 P*ie. 
 
 Creation of the World . . 
 
 7 
 
 Moyses saved from the Nile 68 
 
 Adam and Eve in Paradise . 
 
 8 
 
 The burning Bush . . 
 
 . . 69 
 
 Fall of Adam 
 
 10 
 
 Moyses before Pharaoh 
 
 . . 72 
 
 Punishment of Adam . . . 
 
 11 
 
 Plagues of Egypt . . 
 The Paschal Lamb . . 
 
 . . 74 
 
 Abel slain by Cain . . . 
 
 13 
 
 . . 75 
 
 Noah's Ark 
 
 14 
 
 Passage of the Red Sea 
 The Manna .... 
 
 . . 77 
 
 The Deluge 
 
 IG 
 
 . . 79 
 
 Noah quits the Ark . . . 
 
 17 
 
 Water issues from the Rock 80 
 
 Cham cursed by his Father . 
 
 19 
 
 Defeat of Amclec . . 
 
 . . 82 
 
 Tower of Babel .... 
 
 20 
 
 Law given on Mount Sinai . 83 
 
 Vocation of Abraham . . . 
 
 22 
 
 The golden Calf . . 
 
 . . 85 
 
 Lot leaves Abraham . . . 
 
 24 
 
 Second Tables of the Law . 88 
 
 Abraham delivers Lot . . 
 
 25 
 
 The Tabernacle . . 
 
 . . 89 
 
 Flight of Agar 
 
 27 
 
 Ark of tlie Covenant . 
 
 . . 91 
 
 Abraham entertains the An- 
 
 
 Table of Show- Bread . 
 
 . . » 
 
 gels 
 
 Crimes of Sodom .... 
 
 28 
 
 The golden Candlestick 
 The AlUrofPcrfuroet 
 
 . . 94 
 
 30 
 
 . . 95 
 
 Sodom consumed by Fire 
 
 31 
 
 Vestments of the Prietta 
 
 . . 96 
 
 Punishment of Abimclech . 
 
 32 
 
 NadabandAbiQ . . 
 
 . . 98 
 
 Ismael turned out of Doors . 
 
 34 
 
 The Blasphemer stooed 
 
 . . 90 
 
 Abraham's Sacrifice . . . 
 
 36 
 
 The twelve Spies . . 
 
 ..101 
 
 Sarah's Death 
 
 37 
 
 Core. Datban, and Abiron 
 The braxen Serpent 
 
 .•l08 
 
 Tsaac's Marriage .... 
 
 38 
 
 . . 105 
 
 Jacob and Esau 
 
 41 
 
 Balaam the SootliMyer 
 
 . . 107 
 
 Isaac blesses Jacob . . • 
 
 43 
 
 Death of MojtM . . 
 
 . 109 
 
 Jacob's Ladder 
 
 44 
 
 Ptittge of the Jordan 
 
 . Ill 
 
 Rachel and Lia 
 
 46 
 
 Taking of Joriebo . . 
 
 . 119 
 
 Jacob's Ileturn 
 
 48 
 
 Destruction of Hai . . , 
 
 . . 114 
 
 Esau reconciled with Jacob . 
 
 SO 
 
 The San stopped by Joim 
 
 . 115 
 
 Story of Dina 
 
 SI 
 
 Punishment oTAdonibeiee . U7 
 
 Joseph sold by his Brothers 
 
 S3 
 
 Deborab'ft Triompb . 
 
 . . 119 
 
 Joseph's Chastity .... 
 
 S5 
 
 Qedeon*a Saeriike . . 
 
 . 191 
 
 Joseph's Greatness . . . 
 
 S7 
 
 Oedeon** Fleece . . 
 
 . 129 
 
 Joseph's Brothers .... 
 
 S9 
 
 Qedeon*t Soldiers . . 
 
 . . 198 
 
 Joseph discovered to his Bro- 
 
 
 Gedeon*i Victory . . , 
 Death of .ibimeiecb . 
 
 . . 195 
 
 thers 
 
 61 
 
 . 196 
 
 Jacob goes into Egypt . . 
 
 64 
 
 Jephte*s Daughter . . 
 
 ; . 198 
 
 Midwives of Egypt . . . 
 
 6S 
 
 Birth of Sameon ^ . 
 
 . 130 
 
 40* 
 
 
 Ooo 
 
 
474 
 
 TABLE. 
 
 Page. 
 
 Samson's Exploits . . . 132 
 
 The Gates of Gaza ... 134 
 
 Death of Samson .... 135 
 
 Death of the Levite's Wife 137 
 Punishment of the Benjamites 138 
 
 Ruth follows Noemi . . . 141 
 
 Ruth espoused by Booz . . 142 
 
 Samuel under Heli . . . 144 
 
 Heli's Punishment . . . 146 
 
 Idol of Dagon 147 
 
 The Ark sent back ... 148 
 
 Defeat of the Philistines . 150 
 
 Saul anointed King . . . 152 
 Jonathan and his Armour 
 
 Bearer 154 
 
 Reprobation of Saul . . . 155 
 
 Election of David . . . 157 
 
 David's Victory over Goliah 159 
 
 David's Triumph .... 161 
 Saul's Attempts against David 162 
 
 Jonathan and David . . . 164 
 
 David and Abigail . . . 167 
 
 David's Generosity . . . 168 
 David divides the spoils of 
 
 Siceleg 170 
 
 Death of Saul 171 
 
 Lamentation of David . . 173 
 
 Sudden Death of Oza . . 175 
 
 Translation of the Ark . . 177 
 
 Defeat of Ammon .... 178 
 
 David's Sin 180 
 
 David's Repentance . . . 182 
 
 David's Afflictions . . . 183 
 
 Death of Absalom . . . 185 
 
 Death of Siba 187 
 
 David chastised by Pestilence 189 
 
 Salomon King 191 
 
 Salomon's Decision 
 Salomon's Temple . . 
 Furniture of the Temple 
 Dedication of the Temple 
 Queen of Saba . . 
 Fall of Salomon . . 
 Counsellors of Roboam 
 The disobedient Prophet 
 Death of Zambri , . 
 Elias fed by Ravens . 
 Sacrifice of Elias . . 
 Flight of Elias . . 
 Piety of King Josaphat 
 Death of Achftb . . 
 Elias taken up to Heaven 
 First Miracles of Eliseus 
 
 193 
 194 
 196 
 198 
 399 
 200 
 202 
 203 
 205 
 207 
 208 
 210 
 212 
 213 
 215 
 217 
 
 Page. 
 
 Other Miracles of Eliseus . 218 
 Naaman healed of his Le- 
 prosy 220 
 
 Siege of Samaria .... 222 
 
 Prediction of Eliseus . . 224 
 
 Jezebel devoured by Dogs 226 
 
 A dead Man raised to Life 228 
 
 Zacharias stoned to Death 230 
 
 The Prophet Jonas . . . 232 
 
 Penitence of the Ninivites . 234 
 
 Jonas's Complaint . . . 235 
 
 Impiety of Achaz .... 236 
 Destruction of the Kingdom 
 
 of Israel 238 
 
 The Virtues of Tobias . . 239 
 
 Young Tobias and his Angel 241 
 Old Tobias recovers his Sight 243 
 
 Ezechias King of Juda . . 246 
 
 The Prophet Isaias . . . 247 
 
 Defeat of Sennacherib . , 249 
 
 Ezechias restored to Health 250 
 
 Pride of Holofernes ... 252 
 
 Fortitude of Judith ... 254 
 
 Triumph of Judith ... 255 
 
 Piety of King Josias . . . 258 
 
 Siege of Jerusalem . . . 260 
 Destruction of the Kingdom 
 
 of Juda 262 
 
 The Prophet Jeremiah . . 263 
 The Prophet Baruch . . 264 
 The twelve minor Prophets 266 
 The Prophet Ezechiel . . 268 
 Ezechiel's Vision of Bones 269 
 The Prophet Daniel ... 271 
 Chastity of Susanna . . . 273 
 Nabuchodonosor's Dream . 275 
 Hebrews in the fiery Fur- 
 nace 276 
 
 Nabuchodonosor's Chastise- 
 ment 278 
 
 Idol of Bel and the Dragon 280 
 Daniel in the Lions' Den . 282 
 Visions of Daniel .... 284 
 King Baltassar's Condemna- 
 tion 286 
 
 Daniel amongst the Lions . 288 
 
 Afflictions of Job .... 290 
 
 Friends of Job . . . . 292 
 
 Temple of Jerusalem rebuilt 293 
 
 Queen Esther 296 
 
 Triumph of Mardochai . 298 
 
 Punishment of Aman . . 300 
 
 Walls of Jerusalem rebuilt 301 
 
TABLE. 
 
 475 
 
 Chastisement of Heliodorus 
 Signs in the Heavens . , 
 Martyrdom of Eleazar . . 
 Martyrdom of the Macha- 
 
 bees 
 
 Generosity of Mathathias . 
 Judas Machabeus .... 
 
 Page. 
 
 
 Pfefe. 
 
 303 
 
 Victories of Judas Macba* 
 
 
 305 
 
 beus 
 
 314 
 
 307 
 
 Death of Antiochus . . . 
 
 316 
 
 
 Courage of Eleazar . . . 
 
 318 
 
 309 
 
 Death of Judas Machabeus 
 
 319 
 
 311 
 
 Jonathan High-Priest . . 
 
 322 
 
 312 
 
 Simon High-Priest . . . 
 
 324 
 
 TABLE 
 
 HISTORY OF THE NEW TESTAMENT. 
 
 Page. 
 Saint Matthew the Evan- 
 gelist 329 
 
 Samt Mark the Evangelist 330 
 Saint Luke tlie Evangelist 310 
 Saint John the Evangelist . 333 
 Annunciation of the blessed 
 
 Virgin 335 
 
 Visitation of the blessed 
 
 Virgin 337 
 
 Birth of Jesus Christ . . 338 
 SiicphcrdsatthoCrib in Beth- 
 
 lolicm 340 
 
 Circumcision of Jesus Christ 341 
 Adoration of the Kings . . 342 
 Purification of the blessed 
 
 Virgin 344 
 
 Flight into Egypt .... 346 
 JostiM amidst the Doctors . 348 
 Rapt ism ofJusus Christ . • 349 
 JcsuM Clirist in Uio AVildor- 
 
 IK'HS 350 
 
 Miirriagp at Cana in Galilee 352 
 
 Nirodnnus 354 
 
 The Samaritan Woman . . 355 
 Tho Storm apprn-Mod . , , 357 
 The Domoniuc cured . • 358 
 Tlic Paralytic 360 
 
 Election of tho twelve Apo9- 
 
 Ues 361 
 
 Christ upon the Mountain . 368 
 The Lieper and Centurion . 364 
 The Widow's Son ofNaim . 366 
 Mary Magdalene . . • • 367 
 Parable or the Sower . . 369 
 Decollation of John the Btp-^ 
 
 tist 870 
 
 Miracle of the Loavea and 
 
 Fishet 379 
 
 Saint Pet«r upon the Watora 874 
 Jetus the living Braail . . 87S 
 Trnnnfiguratioo of our Lord 877 
 A Child U)o Model of Uanrili- 
 
 if 899 
 
 The ten Lepers • . . • 880 
 The Woman taken in Adnllefy 888 
 The Man who had been born 
 
 blind 884 
 
 The good Samaritan • • 886 
 Martha and Mary .... 887 
 Folly of Riches .889 
 
 The prodipl Son .... 891 
 The rich ulntton . . . 1S3 
 The Phariaee and Pohliean 894 
 Workmen of the Vineyard 396 
 
476 
 
 TABLE. 
 
 Page. 
 
 Lazarus raised to Life . . 397 
 
 Zacheus 399 
 
 Triumph of Jesus Christ . 401 
 Zeal of Jesus Christ ... 402 
 The wedding Garment . . 403 
 Parable of the Talents . . 405 
 The last Judgment ... 407 
 The last Supper .... 408 
 Jesus in the Garden . . . 410 
 Jesus taken by the Jews . 412 
 Jesus before Caiphas . . 413 
 Jesus before Pilate . . . 415 
 Behold the Man .... 418 
 Jesus carries his Cross . . 419 
 Jesus upon Mount Calvary 420 
 Jesus in the Sepulchre . . 423 
 Resurrection of Jesus Christ 424 
 Disciples of Emaus . . . 426 
 Christ's Charge to Saint Pe- 
 ter 427 
 
 Ascension of our Lord . . 429 
 
 Descent of the Holy Ghost 431 
 
 Cure of the lame Man . . 432 
 
 Page 
 Ananias and Saphira . . 434 
 Martyrdom of Saint Ste- 
 phen ....... 436 
 
 Samaritans baptized and con- 
 firmed 438 
 
 Conversion of Saul . . . 440 
 Cornelius baptized . . . 442 
 Saint Peter delivered out of 
 
 Prison 444 
 
 Labours of Saint Paul . . 446 
 Sufferings of Saint Paul . 449 
 Revelations of Saint John . 452 
 Opening of the Heavens . 454 
 The seven Seals .... 456 
 The seven Trumpets . . 458 
 
 The Locusts 459 
 
 The mysterious Book . . 460 
 Death of the two Prophets 461 
 Beasts of the Apocalypse . 463 
 The seven Vials .... 465 
 Ruin of Babylon .... 467 
 The Dragon bound in Chains 468 
 The New Jerusalem . . 470 
 
'- ^^^ 
 
Eb':