323 
 
 J JEWISH FAITH. 
 
 
 A SERMON 
 
 IBclibcrct) in tfje CUrfat Synagogue, Bute's 
 
 SABBATH, 24 SHKVAT. 5608 (29 JANI ARY, 1848) 
 
 . 
 
 REV. N. ADLEII, PHIL. Doc. 
 
 CIUKf KAKBI OF THE UNITED (.'OSCiKKOATJONS OF THE 
 BRITISH EMI'IIiK. 
 
 PRJSTKI) BV SPE'.'IAl. ll F SIT. E. 
 
 LONDON: 
 EFFINGHAM WILSON, 11, ROYAL EXCHANGE. 
 
 5608 1843.
 
 LONDON : 
 
 J. UEIUHUM K AND CO., FRINTKltS, 
 CIRCl'S PLACE, Fl.XSBl'HY ( IIU'l s.
 
 A SERMON. 
 
 MY DEAR BRETHREN, 
 
 AT this momentous time, when so much is spoken 
 on subjects profoundly interesting to us, we not 
 unfreqiu'iitly observe how busy calumny is in 
 plundering our holy faith of its godly character. 
 We perceive how some go even so far as to affirm, 
 that they do not know at all in what our religion 
 does consist; and, when we refer them to the Bible, 
 the book revered by all, they say that its doctrines 
 have been in the course of time so disfigured, that 
 they can no longer be looked upon as our guide, 
 and consequently that we have no religion at all. 
 We can imagine that such a statement must have 
 raised a smile in most of you, and must appear as 
 absurd as if a man were to deny his own existence ; 
 for his religion is his life, nay his life of life but 
 there are others who, though convinced of the false- 
 hood of an assertion so monstrous, yet can- 
 not, in their simplicity, produce the arguments 
 necessary for its refutation, although their own 
 belief be of adamantine firmness. Therefore, 
 we think it our duty to try to bring the sub- 
 stance of our holy faith, as we are now bound 
 to believe and to practise it, into the smallest 
 
 2116830
 
 possible compass ; and though the topic is one not 
 easily despatched, and is difficult to be condensed 
 into one discourse, I could not but invite you 
 to follow me on a subject Avhich will require your 
 concentrated and continued attention. Besides, 
 when can such a task be more justifiable and more in- 
 dispensable than this day, when we have just heard 
 repeated the awful revelation on the mountain of 
 Sinai. Therefore let us endeavour to give a sketch 
 of our holy faith. We take our text from the 
 book of Ecclesiastes (xii. 13, 14), running thus: 
 
 yoeo m -on cpo 
 
 a rim TIDP 
 Sy tDS^&s x:r 
 
 u Let us hear the conclusion of the whole matter : 
 Fear God and keep his commandments : for this is 
 the whole of man. For God shall bring every work 
 into judgment, with every secret thing, whether 
 good or whether evil." 
 
 After the wisest of men had, in the book of 
 Ecclesiastes, considered how man is so low and yet 
 so high, so insignificant and yet of such great 
 moment after he had beheld his earthly possessions 
 froni a double point of view, in their importance 
 and their vanity and vexation of spirit after he 
 had contemplated the various purposes and des- 
 tinies for which man was created: he finally
 
 5 
 
 comes to that point which solves all the contradic- 
 tions exhibited in that book : " Fear God, keep his 
 commandments; for God shall bring every work 
 into judgment." In these words are involved the 
 three fundamental articles of our faith, into which 
 the thirteen dogmas of Maimonides a are condensed b 
 namely : 
 
 I. The Existence of God, DB71 niN'tfD. 
 II. The Divine Revelation, D'ttBTI |0 min. 
 III. The Future Reward and Punishment, "OB? 
 
 May the Lord bless our humble words, that we 
 may succeed in representing with dignity that 
 
 which is most dignified ! 
 
 I. 
 
 To fear God means first to know God. While the 
 fear of every other thing decreases in proportion 
 as we approach to and are acquainted with it, 
 the fear of God, on the contrary, increases the more 
 we learn of Him, and the more our minds are filled 
 with conceptions of His attributes. We tremble 
 like our forefathers on the mountain of Sinai, when 
 we perceive within and without us His thunderings 
 and lightnings. True, it is difficult to com- 
 prehend those attributes : it is as if a child were to 
 
 a Mishna Sanhedrin 10:1. h Ikarim 1:4. 
 
 c Exod. xix. 16. It is to be observed, that, contrary to the 
 usual phenomenon, on this occasion m^lp thundering preceded 
 Dp*u lightning.
 
 6 
 
 dig a hole in the ground for the purpose of exhaust- 
 ing the ocean. The study and labour of a lite 
 would not be sufficient to explore even one of the 
 divine qualities. But to be convinced of His exist- 
 ence is not difficult. There is not a star that 
 shines, riot a plant that grows, not an insect that 
 moves, but what is sufficient to confound the 
 atheist. "Ask the fowls of the air, and they shall 
 tell thee; the earth, and it shall teach thee; and the 
 h'shes of the sea, they shall declare unto thee that 
 it is the hand of the Lord who has wrought them." d 
 It cannot be by chance; for chance has neither 
 order nor regularity. Blots of ink cast promis- 
 cuously on paper cannot form a well- written letter 
 but in the world there is the greatest order and 
 regularity. Chance has no design or end; but the 
 natural as well as the moral world affords the most 
 conspicuous and striking proofs of profound de- 
 sign and wisdom. \Vhithersoever we look, the 
 most minute and inconsiderable, as well as the 
 most stupendous and illustrious, works of God 
 bear equal marks of that exquisite wisdom. 
 
 To fear God signifies, in the second place, to know 
 God rightly not to fall into the hands of those rival 
 enemies, superstition and unbelief, that is, to be- 
 lieve too much or too little. "Take ye good heed," 
 said the Lord, "unto yourselves; for ye saw no 
 manner of similitude on the day that the Lord spake 
 
 d Job xii. 7.
 
 unto you in Ho rob out of the midst of the fire." e 
 Tin- dogma, that the Supreme Being is a spirit the 
 highest spirit incorporeal and neither may nor 
 can be represented by any likeness, is of the greatest 
 moment. He is elevated above all the passions, free 
 from all the foibles, exempt from all the frailties 
 which degrade man. Let it not be objected, that 
 we find in the Holy Bible many instances where 
 coi-poreal attributes are imputed to God, Avhere it 
 speaks of God's anger, revenge, jealousy of God's 
 rising and moving ; for bear in mind, that the 
 Bible being written for men, the Lord descends 
 therein to the level of human understanding, of 
 human apprehension and human conception, and 
 assumes human language mitf DWDP DW33 Wl3 
 rnwS "it is a great thing that the prophets were 
 permitted to assign the image of man to the Creator 
 who created man in his image. " f But those ex- 
 pressions must be purged and purified in our minds 
 from all gross associations; for "to whom will 
 ye liken God? or what likeness will ye compare 
 unto him ?" There is none, cither in the heaven or in 
 the earth, Avho can be compared or likened unto him. 
 To fear God signifies, thirdly, to trust in and 
 worship God. The fear of God also differs, in this 
 respect, from the fear of any other power that gen- 
 erally we cannot have confidence in him whom 
 
 ' Deut. iv. 15. f Btr. Kabba, 27. Moreh 1:46. 
 
 P Isa. xl. 18.
 
 8 
 
 we fear; but the more we fear God the more our 
 confidence in him must increase in strength. 
 When we are convinced that with God is power 
 which can give, and goodness which will give that 
 we owe to him alone all the benefits of our past 
 and our present that very often h i3D I^K D3H 7$D 
 1D33 " he who is the object of a miracle, at first does 
 not perceive it", such discovery of God's omni- 
 presence, infinite goodness and kindness, must be 
 a new ground of hope, of trust, and of cordial sub- 
 mission. We feel ourselves bound to worship him 
 alone and none else ; we feel it incumbent on us 
 to lift up to him every day thanks Fnin, praise 
 M7nn, and supplication n^pi, 1 thanks for the 
 past, praise for the present, and supplication for the 
 future. It is true, that by uplifting our voice to 
 heaven, we cannot convey to the Almighty any new 
 knowledge ; for he knows everything before we call, 
 he hears before we cry.J But though we cannot 
 work a change in God, we can work a change in 
 ourselves by making ourselves fit subjects for his 
 benevolence, kindness and mercy, and qualifying us 
 to receive his blessing. 
 
 II. 
 
 But we must not only worship God at certain 
 hours or periods ; but our whole life must be one 
 
 h Nidda 31, a. 
 
 1 Our daily prayers embrace these three parts. 
 
 ' Isa. Ixv. 24.
 
 long spiritual service we must keep.* God's com- 
 mandments continually. i , 
 
 The Divine revelation is the next fundamental 
 article of our faith. Observe, my brethren, they are 
 His commandments. They are not the production 
 of man, the offspring of mental contemplation, 
 the fruit of human intellect: but, they are the 
 superhuman communication from God, confirmed by 
 miracles, and bestowed upon our forefathers in 
 their own presence. Our holy religion is not a 
 mystic revelation, a sealed book, a concealed com- 
 munication ; but it is founded on the fact, that six 
 hundred thousand men saw and heard;, and perceived 
 it with all their senses.: TNO "|B>M "IJBBn ^ 1&B71 fn 
 7^7 NO -tf?K D'-imrrnK rOBTrp, "Take heed to 
 thyself, and keep thy soul diligently, lest thou forget 
 the things which thine eyes have seen . . . especially 
 the day that thou stoodest before the Lord thy God 
 in Horeb . . . when the Lord spake unto you out of 
 the midst of the fire." k If the evidence of two 
 witnesses is sufficient to prove the truth of a 
 statement, even though the life of a, man depend 
 on that evidence, how much more has the 
 strong testimony of such a multitude of indi- 
 viduals a claim upon our credence, confidence, 
 and conviction. If the evidence of strangers, 
 whose motives are unknown, is entitled to belief 
 when affirming a common occurrence, how much 
 
 k Deut, iv. 914.
 
 more does the solemn fact testified by our ancestors, 
 by our parents, who had a parental interest and 
 desire not to mislead us, but to direct and to give 
 us the best advice, the best inheritance, 1 deserve our 
 firm belief. 
 
 Besides, the commandments have their evi- 
 dence, bear their godly character in themselves. 
 Though" we may not know the reason of each 
 separate law and statute ; yet, thus much is obvious, 
 that they are all for our good. "Now, Israel, 
 what doth the Lord thy God require of thee, but to 
 fear the Lord thy God, to walk in all his ways, 
 and to love him, and to keep the commandments 
 of the Lord, and his statutes which I command thee 
 this day ("p SltD?) for thy good" m The command- 
 ments have for their aim and tendency, either duty 
 towards God, or towards ourselves, or towards our 
 fellow-creatures; but they have generally man, the 
 whole man for their purpose, either his body or 
 his intellect, his mind or his spirit. We ask you, 
 my brethren, must not a law of which love toAvards 
 God n is the sun, the centre as it were, the heart of 
 its heart, the soul of its soul a law which commands 
 love towards our first benefactors, the representa- 
 tives of God -our parents, love towards our wife, p 
 
 1 Kusri, i. 8789. Deut. x. 12, 13. 
 
 n Deut. vi. 5. Maimoniclus Hilchoth Jesod Hathora, ii. 1 4. 
 
 Exod. xx. 12. Lev. xix. 3. Deut. v. 16. Prov. xxiii. 22. 
 Ibid. xxx. )7. Jer. xxxv. 5 8. 
 
 v Gen. ii. 24. Malachi, ii. 14 16. Jebamoth, 63, a; Sota, 
 12, a; Baba Metzeah, 59, a.
 
 11 
 
 children, 'i and family/ love towards the stran- 
 ger, 8 orphan, 1 and widow ; u love towards our 
 country/ whose air AVC breathe, whose language 
 we speak, whose soil feeds us, and whose laws pro- 
 tect us, and finally, love towards all our fellow- 
 ./ > 
 
 men/' so that Hillel considers the last as the basis 
 of all commandments x must not such a law 
 intend our good? Must not a law, which enjoins 
 obedience consistent with the other laws of God, 
 to the sovereign/' to superiors/- judges/ to in- 
 structors and teachers, 1 ' regard for the aged c and 
 experienced, 11 the learned 6 and the virtuous f must 
 not such a law promote our temporal welfare? 
 We ask further, a law which descends even to 
 the feelings of the lower animals, and forbids to 
 
 * Deut. vi. 7. Ibid. xi. 19. Isa. xlv. 4. Jer. xxxi. 15. 
 2 Sam. xix. I. Ibid. xxi. 10. 
 
 r Lev. xxv. 49. Isa. Iviii. 7, Jebamoth, 62, b. Shemos Rabba, 
 cap. 31. 
 
 5 Exod. xxii.21. Ibid, xxiii. 9. Lev. xix. 10. Ibid.xxiii.2^. 
 Deut. xvi. 14. 
 
 ' Deut, xxiv. 1922. Exod. xxii. 22 24. Jer. v. 25. 
 IJumbam, Hilchoth Nachaloth, at the end. 
 
 u Deut. xxiv. 19. Job,xxix. 13. Jer. vii 6. Zech.vii. 8 10. 
 
 v Jer. xxvii. 7. Ibid. xxix. 17. Ibid. xi. 9. 2 Sam. i. 10. 
 1 Kings, v. 27. Dan. vi. 2, 3. Neh. ii. 3. Berachoth, 17, a. 
 Kethuboth, 110, b. 
 
 w Lev. ix. 18. Ibid. xix. 7, 18. Deut. xxvii. 24. Isa. xxxiii. 
 15 16. Ibid. Iviii. 6 8. Micah, vi. 8. Amos, v. 4. Ps. xv. 
 
 * Sabbath, 31, a. Sifra Kedoschim,4: 12. Jerus. Nedarim,9:4. 
 y Eccl. viii. 2. Jer. xxvii. 17. Ezek. xvii. 11 16. Prov. xxiv. 
 
 L'l . Ezra, ix. 9. Aboth. 3 : 2. Berachoth, 58. Baba Kama, 112. 
 
 ' Shevuoth, 44. Sifri to Deut. 1:7. 
 
 a Exod. xxii. 24. Maim. Hilchoth Malachim, 4:1. 
 
 h Aboth, 4: 12. Pesachim, 113, b. Kedushin, 33, a. 
 
 Joreh Dca, 242. e Lev. xix. 32. d Kedushin, 33, K 
 
 * Sabbath, 119. Sanhedrin, 99, b. f Ps. xv. 4.
 
 12 
 
 take the dam with her young,s so that she may not 
 feel how her .young ones are bereft of their freedom 
 a law which takes, care even of inanimate nature, 
 when it bids us spare the trees in the hostile city, h 
 must not such a law imbue us with kindness 
 and affection ? 
 
 But there are some who think that the oral law 
 has altered and disfigured the written law, sb that 
 it is no longer the same. How erroneous, how false is 
 such an opinion ! Nothing but superficial reflection 
 could have engendered it. You are aware it is an 
 article of our belief, that the law given through Moses, 
 (the greatest of prophets, who excelled all the sages 
 that either preceded or succeeded him) has not been 
 changed, nor ever will be changed; consequently, 
 the oral law is not, and cannot be, a different code ; 
 but both the written and the oral law emanated, 
 from the same shepherd, k the same legislator. 
 " God hath spoken one, but I have heard two." 1 For 
 if even the text of a human law requires interpre- 
 tation, and often admits of different constructions, 
 how much more needful is interpretation to the 
 profound word of God, m which is like a fire, and 
 a hammer that breaketh the rock in pieces, so that 
 
 s Deut. xxii. 5. b Deut. xx. J9. 
 
 k Eccl. xii. 2. Cliagiga, 3, b. Kusri, 3: 65, l .Ps. Ixii. 11 . 
 
 m Ps. cxix. 96. Jebamoth 21, a. See the reply .which Hillel 
 made to the pagan convert who .refused credence to the Oral 
 Law, yet could not resist the fact, that even the mode of reading 
 the alphabet is received by tradition.
 
 13 
 
 the sparks fly about." Now, my brethren, though 
 Moses and the Prophets, inspired : by the holy 
 spirit, declared^ explained, -and unfolded the sta- 
 tutes, and handed them down to us, though our 
 teachers derived decisions from the written law 
 according to the exegetical canon,? though our 
 sages made ordinances and institutions to preserve 
 the law, and .established fences around it, so that 
 the holy mountain might not be touched ;<* yet 
 they never deviated from, or counteracted the 
 written law; on the contrary, they stro've and 
 laboured to explain every word, every letter, nay, 
 every dot, to keep it as a sanctuary, as the greatest 
 treasure, of life. 
 
 III. 
 
 - 
 
 But, besides the consciousness which accom- 
 panies obedience to God's commandments here, there 
 is a higher and a greater recompense, which follows 
 hereafter ; for a future reward and punishment, is 
 the third fundamental article of our faith. "God 
 shall bring," concludes our text, "every secret 
 thing into judgment." When we throw a glance 
 upon the earth, we cannot deny that we meet with 
 scenes which surprise us, and show that God hideth 
 himself, 1 ; (pjjn 2JD)- We sometimes -perceive that 
 the virtuous are swept away and the worthless left 
 
 " Jer. xxiii. 29. Aboth, 1:1. i 1 Sifra, 1. 
 
 '< Exod. xix. 12 r Dcut. xxxi. 18. Kusri, 5:23.
 
 14 
 
 to flourish; that merit -languishes in neglected soli- 
 tude, and vanity gains the admiration of the world. 
 From the hand of violence, the righteous look up 
 to God as the avenger, but they sometimes look up 
 in vain. This Divine government conflicts with 
 our notions of God's justice and wisdom, with the 
 evident marks of order and righteousness which 
 we discern within and without us " Can iniquity," 
 Ave ask with the Psalmist, 8 " can iniquity be united 
 with the throne of judgment? Can he who fraineth 
 the law, indulge in mischief?" Therefore, even the 
 simplest intellect must admit that the righteous 
 Lord will bring righteousness about; and if not 
 here, then in the world which is to come. But 
 that which reason only indistinctly conceives, our 
 doctrine has clearly explained, and fully confirmed. 
 The immortality of our soul is one of our holiest 
 dogmas. God will judge the soul created in his 
 image, which is light of his light, and spirit 
 of his spirit. God in his revelation has promised 
 by the lips of his prophets and saints, that the 
 dust shall return to the dust, but the spirit shall 
 return unto him who gave it, 4 that he will not 
 leave the soul in the grave, nor suffer his holy 
 ones to see corruption, but he will shew them ful- 
 ness of joy in his presence, and at his right hand 
 pleasure for evermore. 11 He has promised that 
 
 s Ps. xciv. 20. ' Eccl. xii 7. " Ps. xvi. 10, 11.
 
 15 
 
 our expectation shall not be cut off, v but that we 
 shall have places among the higher spirits, w there 
 \vlicre neither pain nor trouble, nor separation, nor 
 death have any existence, but where light and glory 
 dwell. He has vouchsafed that, though our flesh and 
 our heart shall fail, still the Rock of our heart, our 
 portion God is, and remaineth for ever. x 
 
 And there is not only a futurity for the indi- 
 vidual, but also for the people at large. The same 
 God who bore us on eagles' wings- v above all im- 
 pediment, and destined us to be ^ D^PO J"O7E 
 K-'Hp a kingdom of priests, and a holy nation 2 
 a pattern and a standard for all mankind; the 
 same God, who, in consequence of our sins, has 
 fulfilled every word of his threat, scattered us 
 among the nations, and left us few in number, a 
 the same God who sifted the house of Israel 
 as corn is sifted in a sieve b the same God 
 will surely fulfil the other part of his revelation, 
 that he will have compassion upon us, return and 
 gather us from all the nations, and will bring us 
 into the land which our fathers possessed. He 
 will bring forth a root of David, which shall stand 
 for an ensign of the people d and re-establish the 
 temple, the mountain of his house in the midst of 
 Jerusalem, which shall be exalted above the hills, 
 
 v Prov. xxiii. 18. w Zech. iii. 7. x Ps. Ixxiii. 26. 
 
 y Exod. xix. 4. a Exod. xix. 6. a Deut. iv. 27. 
 
 b Amos ix. 9. c Deut. xxx. 3 5. d Isa. xi. 10.
 
 so that people shall flow unto it e . But mind, my 
 dear brethren, mankind at large has nothing to 
 fear from the advent of the Messiah, has no reason 
 to look upon it with an f eye of envy or suspicion. 
 How happy would the earth be if that great event 
 would happen soon, very soon that time not of 
 sowing but of reaping, not of combat and labour, 
 but of rest and enjoyment, not of hostility and dis- 
 cord, but of dove-like peace ; that happy time which 
 shall establish universal harmony in this world/ 
 when nation shall .not lift up sword against nation, 
 neither shall learn war any more, g when every 
 passion shall be tamed and appeased ; when the earth 
 shall be full of knowledge as the waters cover the 
 sea ; h and what is still more, when all the inhabitants 
 of the earth shall pay homage to the Lord; for 
 in that day the Lord shall be. one and his name 
 One. 1 - 
 
 Ask not what advantage can accrue therefrom, 
 to all those generations who long since were ga- 
 thered unto their fathers; for, according to our 
 belief, there will be a final judgment of God, where 
 many of them that sleep in the dust of the earth 
 shall awake, some to everlasting life, some to shame 
 and everlasting contempt. k In the great distinc- 
 tion of good and bad, of righteous and wicked, all 
 the other distinctions of the world shall be ctcr- 
 
 e Micah iv. 1. f Isa. xi. 3. * Isa. ii. 3. h Isa. xi. 9. 
 ' Zee. xiv. 9. k Daniel, xii. 2.
 
 17 
 
 nally lost. It is true, that this awful event is a 
 secret. We do not know in what manner this 
 resurrection of the dead shall take place ; but every 
 doubt as to its possibility must disappear, when 
 we daily perceive how that comes into existence 
 which never yet existed much more that which 
 already existed j 1 when we see how the single 
 grain lying beneath the sriow comes forth from 
 corruption into beauty; when we observe how 
 the new-born child bursts forth through the 
 doors of darkness into light. Every doubt must 
 vanish when we trust to the revelation of Him, 
 whose are the pillars of the earth, and who 
 set the world upon them, who bringeth low and 
 lifteth up, maketh poor and maketh rich, killeth 
 and maketh alive, bringeth down to the grave and 
 raiseth up. m 
 
 Such, my dear brethren, is the substance of the 
 holy faith revealed on mount Sinai, and accepted 
 by our forefathers. Such is the faith which went 
 before them, like the pillar of light, through all 
 their troubles and sorrows and sufferings. Such 
 is the law, for the sake of which many thousands of 
 our ancestors from their cradle to their grave, 
 from their youth to the moment when the angel of 
 death, who to them was an angel of life, closed 
 
 1 Sanhedrin 91 : 1. "1 Sam. ii. 2 6.
 
 18 
 
 their sufferings, gladly sacrificed all that is sweet- 
 est, and endured all that is most painful in life. 
 Such is the faith which over all periods has diffused, 
 and is daily diffusing, its blessings over millions 
 of men in all parts of the earth. With this faith 
 we step forth before mankind, and ask whether 
 they can find in it aught which can be injurious to 
 the interests of society and the state, or to the 
 world at large. Indeed you are the witnesses: 11 
 your own existence, the monumental endurance of 
 the same law, afford the strongest proof of the con- 
 trary. "Therefore fear the Lord, keep his command- 
 ments, for this is the whole of man" : the whole 
 of your duty, your interest, your happiness, here 
 and hereafter. Let your hands be steady , and your 
 look upon God stedfast, p until the going down of 
 the sun, until the last breath, when the victory will 
 be ours, for it is for God, the everlasting God. 
 
 Lawgiver of Sinai! we owe thanks, fervent 
 thanks to thee, for all the benefits which thou 
 showerest upon us every day, every hour, nay, 
 every minute ; but we owe thee infinite thanks for 
 the precious gift which thou hast bestowed upon 
 us, in imparting to us Thy law, Thy revelation, the 
 
 "Isa. xl. 12. Exod. xvii. 12. 
 
 i' I Josh Hashuun, 29 a, Mishnu.
 
 19 
 
 3 1158 00615 3091 
 
 ray of Thy everlasting light, the sun, whence flow 
 warmth and light unto the whole of mankind. 
 How many fallen has it raised, how many despond- 
 mil comforted, how many weary restored, how 
 many blind enlightened ! How often has it been the 
 effectual spring of persevering virtue, when the 
 realities of life had scattered our hopes, when this 
 world's enjoyment was unable to quench that deep 
 thirst of happiness which burns in our breast! 
 And yet Thy law cannot be comprehended, its lofty 
 height cannot be reached, nor its sublime depth 
 penetrated; therefore, Teacher of all mankind, grant 
 that the fundamental articles of our faith may 
 never depart from our mind and heart and spirit, 
 that we may ever fear Thee, and keep Thy com- 
 mandments, and think on the world which is to 
 come. Rouse those who are indifferent rekindle the 
 fire in those that are cold inflame our zeal fortify 
 our resolution in fulfilling our duty towards our- 
 selves, towards our fellow creatures, and especially 
 toward Thee, Lord ! Amen. 
 
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