HE I 'm ^ELII yai Hut iijwtiEL lit I §1 ItaHl ^» fs3W &£«?*£ - I. D ESBR1 \\l». Bishop of Bi ri inqton, \ i THE ISRAELITE BEFORE THE ARK OF THE COVENANT AND THE CHRISTIAN BEFORE THE ALTAR OR A HISTORY OF THE WORSHIP OF GOD. IN TWO PARTS. PART I. THE WORSHIP OF GOD AMONG THE CHILDREN OF ISRAEL BEFORE THE DAYS OF JESUS CHRIST. PART II. THE WORSHIP OF GOD SINCE THE DAYS OF JESUS CHRIST OR THE RITES, CEREMONIES AND SACRIFICE OF THE CATHOLIC CHURCH. L DE GOESBRIAND, // BISHOP OF BURLINGTON, VT. BURLINGTON : THE FREE PRESS ASSOCIATION, PRINTERS. COPYRIGHTED BY L. DB GOESBRIAND, DECEMBER l^IH. [890, LOAN STA IMPRIMATBI I . LUDOVICUS, EP. BURLINGTON] NSIS, 1 n REFACE. The rites of the Catholic church, but especially the solemn celebra- tion of the mass, have always been a subject of admiration to these out- side its pale, and to her children they are and shall continue to he a cause of instruction as they are a source of consolation and sanctifica- tion. Belief in the Divinity of Jesus Christ and in His presence on the altar enable the Catholic, at least in a greal measure, to understand ami appreciate the beauty and utility of our Divine worship. But in order to perfectly understand the origins and meaning of our rites and cere- monies, both the Catholic and the outsider should lie well acquainted with the worship of the children of Israel and with the life and sayings of our Saviour Jesus Christ. The holy Bible is the book which contains the laws, rites and cere- monies which God gave and instituted as the mode to he used by His people to worship Him. But the Bible does not contain a continuous history of the worship of God before the days of Christ. There are undoubtedly a great number of persons who have read the old testament many times, and have but imperfect ideas regarding the moral laws of the Jews, their sacrifices, the Tabernacle and the temple. the pontiff, the priests and the Levites, their feasts, the office of their prophets, the high degree of heroism attained by the faithful observers of the law. Many are constant readers of the Bible and remain under the impression that the worship introduced by Moses was quite unworthy of the Creator. Yet that worship, having been instituted by Almighty God, was most admirable. We intend in tin.-, work to give a continuous history of religion under the old dispensation. This history might be more complete: but we think it sufficiently so, and we hope that its perusal will be pleasant reading as it is simply a real history or relation of facts connected with the worship of God. To the relation of facts we have added descriptions of places, buildings, and we have tran- scribed many psalms and connected them with the events on whose occurrence they were composed. A/l^Q IV. PREFACE. Our chief object, however, in writing this iir>t part of the bibtory of Divine worship has been to provide our readers with a key to understand I lie life of the Saviour, so often promised and prefigured in the books of the Old Testament, so ardently desired by the just who lived under it. How could we fully understand the sayings and actions of Jesus Christ if we had no knowledge of the country wherein He liv< d, of the taber- nacle, the temple, the Patriarchs, the manna, etc. which lie continually quoted in his discourses? In the chapters which relate to the kingdoms of Israel and of Juda. and to the captivities of Ninive and Babylon, the reader will find facte relating to the worship of God among the Israelites which were but little known up to this time For such information we are much indebted to the great work of Rev. Father Vigouroux— (La Bible et les D< covverti a Moderne8.) In the application of many of the psalms to events in the religious history of the Jews, we have followed well known commenta- tors, and chiefly among them the work of Father Le Hir on the psalms. To the history of the worship of God under the old law. we have added in a second part, A History of the Worship of God since the days oj Jesus Christ, or Rites mid Ceremonies of tin- Catholic Church. The second part will begin with a life of our Saviour, where we will show bow- it is connected with our rites and ceremonies, and from the considera- tion of his examples we shall pass to the subject of the great act of worship which he has instituted and commanded to be performed. We hope that alter the reading of this work some at least will he convinced of the truth of the words: " Thee, the Holy Church throughout the world, does acknowledge." In writing this work we have intended to benefit the laity partial larly, and wish it to be spread extensively among (he people of our diocese, among which we have lived so long, and to whom we dedi- cate it. .May Almighty bless all who will read it. The Bishop of Burlington. Sept. is, 1890. INDEX TO THE HISTORY OF THE WORSHIP OF GOD. PART 1. The worship of god among the children of Israel before the days of our lord jesus christ. CHAPTER I. PAGK. Divine worship — its necessity 1 CHAPTER II. The worship of god from adam to this covenant on bit. sinai. <> CHAPTER III. The covenant— the ten commandments— ceremonial laws ... 21 .Section 1. The covenant. 21 Section 2. The ten commandments 23 Section 3. The ark of the covenant - ... - — 24 Section 4. The tabernacle 26 Section 5. The court of the tabernacle — 27 Section 6. Furniture of the tabernacle and its court 28 Section 7. Ministers of the tabernacle— the high priest... 29 .Section 8. The priests 32 Section 9. The Levites. 84 VI. INDEX. PAGE CHAPTER IV. Sacrifices— their different kinds— ceremonies 3? CHAPTER V. From the death of Moses to David 43 CHAPTER VI. David. motion 1. His early history 50 Section 2. His psalms. 52 CHAPTER VII. Jerusalem in the days of David 56 CHAPTER VIII. Bringing of the ark — psalms composed on that occasion— wise regulations for the worship of god about the tabernacle. . 58 Section 1. Bringing of the ark. 58 Section 2. Psalms composed on that occasion. . . (51 Section 3. Wise regulations for the -worship of god about the tabernacle 86 CHAPTER IX. David's power— his sin— penance -trials— psalms composed rv HIM ON THOSE OCCASIONS 68 CHAPTER X. M OUNT MORIAH — THE SITE OF Till'. TEMPLE •'•' « IIAPTER XI. THE LAST DAYS OF DAVID - :: INDEX. VI l. PAGB CHAPTER XII. Section 1. Solomon - '• Il Section 2. The building of the temple - -> s Section 3. Its dedication - 1 (,:! Section 4. The fall of solomon - - 111 Section 5. Devout worshippers in the temple 117 CHAPTER XIII. Division OF THE KINGDOM OF SOLOMON — THE KINGDOM OF ISRAEL- worship of god among the separated tribes 120 Section 1. Division of the kingdom of solomon 120 Section 2. The kingdom of israel... - 121 Section 3. The prophets --- 125 Section 4. Eli as the prophet in the kingdom of israel 127 Section 5. Miciieas 132 Section 6. Eliseus - 136 CHAPTER XIV. History of tobias .. 141 CHAPTER XV. FaSTINU— ITS EFFICACY— JONAS AND THE NIN1V1TES.. . 165 CHAPTER XVI. The KINGDOM OF JUDA L68 Section 1. Doings of s< >m e i >f its kings 168 Section 2. Isaias 181 Section 3. King ezechias 187 CHAPTER XVII. END OF THE KINGDOM OF JUDA . ... 208 Vlll. INDEX. PAGE. CHAPTER XVIII. the captivity of babylon .. 208 Section 1. Jkremias 808 Sections. Dangers to which the faith of the jews were EXPOSED . . ... . . 217 Section :!. Mission of the prophets during the captivity 320 Section 4. Baruch and idolatry . . 222 Section 5. Ezechiel — his labors among the captives of tellabib 328 Section6. Daniel— his actions and prophecies 242 CHAPTER XIX. en 1 ) of the captivity . 361 Section 1. Edict of cyrus— return of two colonies 381 Section 2. Building of the temple . . 392 CHAPTER XX. Prom the return of the captives of babylon to the appear- ance OF JESUS CHRIST . 803 Section 1. The machabees 303 sk< ition 3. Terrible punishments of blasphemers 822 Section:; ADMIRABLE EXAMPLES <>f OBEDIENCE TO THE LAWS OF GOD— CONCLUSION - 331 A HISTORY OF THE WORSHIP OF GOD. CHAPTEE I. DIVINE WORSHIP. ITS NECESSITY. How better can we begin to speak of the worship of God than by relating the conversation of the Saviour with the woman of Samaria? The well of Jacob, at which it took place, is well known to pilgrims who travel from Jerusalem to Galilee. It is about forty miles from Jerusalem, and the most remarkable stopping place after leaving the great city. In the days of our Lord there stood at a short distance from the well, the famous city of Sichem. but that ancient city has been destroyed long since, and in its stead, there stands now the city of Naplouse. The city of Samaria lay further away to the north, and the woman herself was from the province, not from the city of Samaria. Near the well of Jacob, there stood, one on each side of the valley. Mount Ebal, and the celebrated Mountain Garizim. The inhabitants of Samaria, although they adored the true God, had in reality rebelled against Him : they were shismatics, not recognizing the priesthood appointed by Al- mighty God, nor worshipping Him in the temple of Jerusalem where sacrifices were to be exclusively offered to Him. They had raised altar against altar, and built for the purpose of divine worship, another temple on Mount Garizim. On this account, and for other reasons, there existed a deep hatred be- •J A HISTORY OF THE WORSHIP OF GOD. tween the two nations, bo that the greatest insult which could be offered to a Jew, was to call him a Samaritan. We Bhall now relate the conversation of the Samaritan woman with our Saviour. Ii is one dt' the most beautiful pages of the Gospel. (') •• Ee cometh therefore to a city of Samaria which is called Si. •hem. near the piece of ground, which Jacob. gave to his son Joseph. Now Jacob's well was there. Jesus, therefore, being wearied with his journey, sat thus on the well. It was about the sixth hour. There cometh a woman from Samaria to draw water. Jesus saitli to her. give me to drink." The thirst which lie felt for the salvation of her soul was greater than that which parched his throat at this sixth, that is according to our mode of speaking, at this twelfth hour of the day. "The Samaritan woman says to him: how dost thou, being a dew ask of me to drink, who am a Samaritan woman ? for the Jews do not com- municate with the Samaritans. Jesus answered and said to her: •'if thou did'st know the gift of God." If thou did'st know the grace offered to thee, ••and who it is who saith to thee, give me to drink, thou perhaps wouldst have asked of Him. and he would have given to thee living water." This was language incompre- hensible to this woman. •"The woman saith to Him: Sir. thou hast nothing wherein to draw, and the well is deep; whence then hast thou living water? Art thou greater than our father Jacob, who gave us the well, ami drank thereof himself, and his children, and his cattle?" This was as much as to ask, hast thou discovered a well containing more excellent and plentiful water, t ban t his well of Jacob ? " Jesus answered and said to her : whosover drinketh of this water, shall thirst again : but he that shall drink of the water that I shall u'nc him. shall not thirst forever. But the water which I -hall i_ r i\e him. shall become in him a fountain of water. St. John, c iv. A EIST0R1 OF THE WORSHIP OF GOD. :; springing up unto everlasting life." The Saviour had pointed to Divine grace, and to its effects in the souls of Mis future dis- ciples. "The woman saith to Him: Sir, give me this water, thai I ma\ nut thirst, nor come hither to draw." Light was bj degrees entering this well disposed soul. Jesus Christ will now draw her attention to the state of her soul, and induce her to repent and to hope. "Jesus saith to her, go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said to her : thou hast said well, thou hast no hushand; for thou hast had live husbands, and he whom thou now hast, is not thy husband. This thou hast said well." What other traveller, just arrived from Jerusalam, could have known the sad history of this unfortunate woman, except through a revelation from heaven ? The poor woman of Sama- ria understood it. "The woman says to him: Sir, I perceive that Thou art a prophet." The well of Jacob was near Mount Garizim on which stood the temple wherein she and her Schis- matic co-religionists used to offer sacrifice to God. Glad to turn the subject to a conversation less mortifying to her pride, she continues, "our fathers adored on this mountain; and you say that at Jerusalem, is the place where men must adore. Jesus saith to her. woman believe me. the hour cometh, when you shall neither on this mountain, nor in Jerusalem adore the father." After the establishment of the church of the Messiah. expected by both the Jews and the Samaritans, the offering of sacrifice was not to be attached to one place to the exclusion of others. * * * Our Lord continues : " The hour cometh and now is. when the true adorer shall adore the father in spirit and in truth. For the father also seeketh such to adore Him. God is a spirit, and they that adore Him, must adore Him in spirit and in truth. The woman saith to Him: 1 know that the Messiah cometh (who is called Christ), therefore when He 4 A HISTORY OF THE WORSHIP OF GOD. is come, He will tell us all things. Jesus says to her: I am He, who am speaking with thee." An now the eyes of the Samaritan woman are fully opened. She believes, she loves, she hopes; she hastens to acquaint her friends aud acquaintances with the presence of an extraordinary being who has told her of ''all things whatever she had done : " they come to the well of Jacob to see Him, and after listening to the words of Jesus Christ tiny believe and declare that " this is indeed the Saviour of the world."' He who was to teach men to adore God in spirit and in truth. Why should we lose time in demonstrating that all are bound to offer interior worship to God ? Our own heart, the considera- tion of ourselves, of all the wonders which surround us, induce and invite us to praise, to love God, to hope in Him, for this is to adore Him. Let us rather listen to the psalmist and unite with the sentiments which he expresses, and confess to God that we owe to him. as to our Creator, both interior and external worship. "Bless the Lord, my soul : Lord, my God, thou art exceedingly great. Thou hast put on praise and beauty, and art clothed with light as with a garment. Who stretch c.-t heaven like a pavillion : who coverest the higher rooms thereof with water : who makest the clouds thy chariot : who walkesl upon the wings of the winds : who makest thy Angels spirits, and thy ministers a burning lire : who hast founded the earth upon its own basis : it shall not be moved for ever and ever. The deep like a garment is its clothing : above the mountains -hall the waters stand. At thy rebuke they shall flee : at the voice of thy thunder they shall fear. The mountains ascend, and the plains descend into the place winch thou hast founded for them. Thou hast set a hound which they shall not pass over: neither shall they return to cover the earth. Thou A BISTORT OF THE WORSHIP OP GOD. 5 sendest forth springs in the vales : between the midst of the bills the waters shall pass. All the beasts of the field shall d while I have my being. Lei my speech be acceptable to Him : hut I will take delight in the Lord. Let sinners be consumed out of the earth, and the unjust, so that they he no more: my soul, hless thou the Lord.(') CHAPTER II. THEWORSHIP OF GOD FROM AIUM TO THE COVENANT OS SINAI. They who sincerely desire to serve Grod understand full well that mi external act of worship pleases Him, unless it be accom- panied by interior sentiments of devotion. God looks at the heart, requires to be adored in spirit and in truth. Let no man. however, deceive himself, by refusing to offer exterior homage to his Creator. Himself has been pleased to reveal to men what is pleasing or nnacceptable to Him in matters of worship. We have simply here to consult the records of past ages. That Adam, our first parent, has been saved is a fact made known to us by the Scripture ; and we have therefore to infer that it was hy prayer, adoration, thanksgiving and Borrow for Bin, that be obtained the pardon of his detestable crime. Al- though the Scripture is silent as to the manner of his worship, although ii'> altar is mentioned as having been raised hy him. we think that there never was a man who offered more sacrifices (') \'>. oiii. A II1STOUV OF THE WOBSHIP OF GOD. ( to God, qo one who accompanied bis offerings with more bitter tears, with more fervent prayers, than Adam. We fancy thai among the saints of heaven there is not one who made a longer or more severe penance than he did. as there is none of them who was as guilty as he was. Of the two first sons of Adam the Scripture says. "And Abel was a shepherd, and Cain a hnsbandman. And it came to pass after many days, that Cain offered, of the I'rnits of the earth, gifts to the Lord. Abel also offered of the firstlings of his ilock, and of their fat : and the Lord had respect to Abel and to his offerings. But to Cain and his offerings He had no respect." (') God therefore was pleased with the exterior sacrifice of Abel ; and commentators aver that in token of approbation, He caused fire to come down from heaven and consume the victims offered by him. The offerings of Cain did not prove acceptable because the gifts were of no value in themselves, and were not accompanied with interior sentiments of love, respect and gratitude. Little as we know of the history of man before the flood, we may rightly conjecture that before the days of Noah, public worship had been introduced amongst the children of Adam : for Enos "began to call upon the name of the Lord," that is, to worship Him in public assemblies. And it is equally right to infer that there were then, men appointed to minister at the altars of the true (iod, although the heads of families or com- munities, often acted in that capacity. Since the flood. — The name holocaust, we find for the first time mentioned in the Scriptures in the history of Noah. After he had came out of the ark he "built an altar un- to the Lord : and taking of all cattle and fowls that wwr (') Gen. c. iv. 8 \ HISTORY OF THE WORSHIP OF GOD. dran. offered holocausts upon the altar, and the Lord smelled a Bweet savour and said. I will no more curse the earth * * * ('). We may notice here that Noah ottered, not one, but many sacrifices, and that these were holocausts, that, is, sacrifices in which the victim was offered, immolated and wholly burnt up. The generosity and devotion of this patriarch was rewarded by the great promises made to him at the same time, In the history of the great patriarchs, Abraham, Isaac and Jacob, there is nothing so touching as their constant attention to build altars to the Lord, in places where they had received of of Him some great favor, and to return to those altars in order to call upon the Lord. If the sacrifices offered by Adam must have been generally sacrifices for sin. those of the great patriarchs whose lives were so pure were undoubtedly peaceful offerings, whose end was to return thanks to God, or to pray for new blessings. We have seen that heretofore men had offered to God sacri- fices of animals, and these, be it remarked, were of those which were considered as clean animals ; that they had also offered to Him of the fruits of the earth, and that those sacrifices were offered through a motive of devotion. But in the history of Abraham, the great patriarch, we read of a sacrifice of a different kind. This was the offering of bread and wine made by Melchis- edeck, King of Salem. It would seem that as bread and wine are the food, and, as it were, the life of men. the Creator desired them to be offered to Him as a solemn acknowledgment of His power of life and death, and that we are indebted to His provi- dence only, for the benefit of our continued existence. The bread and wine were ottered by Melchisedeck, hertttisehB was the priesi of the most high God. ( 9 ) Of this sacrifice of Melchise- i 1 ) ( tenes. viii. '.'u et seq. (-) Gen. xiv. — "For be was a priest of the most high God." A HISTOKY OF THE WORSHIP OF GOD. deck the church Bays, (') "Thai the Lord accepted it vrithfavor- able and gracious countenance: that Melchisedeck, the high priest of God, offered unto Him, a holy sacrifice, an unspotted victim." Melchisedeck whose name signifies king of justice, was king of Jeruaslem (Salem) the city of peace. Abraham, re- turning from I [oba,near Damascus, to Mambre after the slaughter of Chodorlahamor, and his allies, who had plundered the cities of Sodom, Gomorrha and others, and carried away Lot and a number of other captives, must have come through Salem, (Jeru- salem), as they do now, who come from Damascus to Egypt ; and here a sacrifice of bread and wine is offered in honor of his victory. The high priest of God "blesseth" the Patriarch, standing, as it appears upon the mountain, between God and mankind. " and said blessed be Abraham by the most High God, who created heaven and earth, and blessed be the most high God, by whose protection the enemies are in thy hands." ( a ) We have here a priest, a mediator between God and men. His dignitv is acknowledged by the holy, venerable patriarch who returns from Damascus loaded with spoils, and acknowledges His inferiority by offering to the priest a tithe of all the spoils. Salem or Jeru- salem was at least in part built upon Mount Moria. In the course of ages another Melchisedeck was to offer a still more ac- ceptable sacrifice on this mountain ; but till the time comes for us to speak of the Son of God, priest for ever according to the order of Melchisedeck, let us not forget the prototype nor the place wherein he offered his sacrifice. Whilst tracing the history of the worship of God by the offering of sacrifices, we fancy that we hear resounding in our ears the w..rds of Jehovah the Creator, "I am the Lord thy (,') In the canon of the mass. (") Gen. e. xiv. 10 \ HISTORY OF THE WOB8HIP OF GOD. God." Thou shalt adore the Lord thy God, and J I i tn alone shalt thou serve" Abraham, of whom we have already spoken, is called in the Bcriptures the father of our faith, the father of the faithful, and by the church our patriarch. What other man has given mankind more striking examples of obedience to the Lord! God had made covenant with him, had promised to give him a son, one who would come out of his " bowel8 ,J in his advanced age. He had made to him a promise by far more admirable: that out <>f his family He would spring up, by whom all nations would be blessed. Now, the child of the promise, Isaac, is born to Abra- ham, he has readied the twenty-fifth year of his age; Abraham may now hope that the Lord will soon give one or more sons to Isaac, and that in this manner the glorious promises made to him will be realized. But the God of Abraham, who loves him so tenderly, is about to ask of him to make an heroic act of faith and obedience, unheard of in the annals of the world, an act which seems to make impossible the realization of the prom- ise. "After these things God tempted Abraham " (made a trial of his faith), desiring to give him as an example to future gene- rations, "and said to him: Abraham, Abraham! And he an- swered: here I am. lie said to him: take thy only begotten (well beloved) son Isaac, ami go into the land of vision, ami there thou shalt offer him for a holocaust upon one of the mountains which I will show thee. So Abraham rising up in the night (probably without informing Sara his wife), saddled his ass, and took with him two young men. and Isaac his son: ami when he had cut wood for the holooaUSt, he went Ins way to the place which (iod had commanded him. And on the third day. lifting up his eyes, he saw the place afar oil' ( .Mount Moria). and he said to hi- young men: Stay you here with the ass. I and the hoy will go with speed as far as yonder, and after we have A IMSTOKY OF THE WORSHIP OF GOD. 11 worshipped will return bo you." " Accounting thai God isable to raise up. eveu from the dead." (') " And he took the wood f Or the holocaust, and laid it upon [saac hia aon; and he himself carried in his liands fire and a sword. And as they two went together, [saac said to his father: My father, and he answered: what wilt thou, son? Behold says he, fire and wood; where is the victim for the holocaust? And Abraham said: God will provide Hinielf a victim for a holocaust, my son. So they wenl on together. And they came to the place which Uod had shown him, where he built an altar, and laid the wood in order upon it, and when he had hound Isaac, his son, he laid him on the altar upon the pile of wood. And he put forth his hand, and took the sword to sacrifice his son. And behold an angel of the Lord from heaven called to him. saying: Abraham, Abraham, and he answered, here I am. And he said to him: lay not thy hand upon the boy, neither do thou anything to him; uow I know that thou fearest God, and hast not spared thy only begotten son for my sake." We have admired the faith and obedience of Abraham and Isaac. Was there ever a sacrifice like unto their's? We shall now see the reward. " Abraham lifted up his eyes, and saw behind his back a ram amongst the briers, sticking fast by the horns, which he took and offered for a holocaust instead of his son. And he called the name of that place the Lord seeth; whereupon even to this day it is said in the mountain the Lord will see. And the angel of the Lord called to Abraham a sec- ond time from heaven saying: By my own self have I sworn, says the Lord; because thou hast done this thing, and hast not spared thy only begotton son for my sake. I will bless thee. and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore. Thy seed shall possess the gates (') Hel». xi. L9. 12 A HISTORY OK THE WORSHIP OF GOD. of their enemies. And iu thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice." (') After reading this most touching history, we are tempted to ask: Will not Isaac himself prove to be the Messiah promised to Adam? For, we have here a tender father, ready to sacrifice with his own hand his well beloved son, and a son ready to sacri- fice his life in obedience to the will of God. But Abraham and Isaac were mere men; the time has not yet come when, on this same Mount Moria, God will not spare his own .Son; and the blood of animals poured out upon thousands of altars shall con- tinue to proclaim in all countries that mankind demanded atone- ment for their transgressions. The promises made by God to Abraham were fully realized in his person and in the j>ersons of Isaac and Jacob: and these men whose lives were so pure that the Almighty willed to be called their God, failed not all through their pilgrimage in this world, to worship their Creator by erecting altars to Him. call- ing upon His name, offering to Him sacrifices of animals or the tithes of all their property. In other families and amongst the nations of the earth altars were also erected either to false divinities or to the true God. We read for instance, of Holy Job, believed by some to be con- temporaneous with Moses, that, "rising up early he offered holocausts for every one of his children. For. he said, lest per- haps my sons have Binned * * * so did Job all the days." (*) A written law and determined modes of worship were soon to he introduced by order of God amongsl the descendants of Abraham, for lie had resolved to preserve in this manner the Knowledge of Himself amongst men. until lie would teach them by sending to them His own Son. The worship of the i ' i < leu. \ \ii. Job i, 5. A HISTORY OF THE WORSHIP OF GOD. 13 Lord as proclaimed by Moses would then cease, ami be replaced li\ another worship really worthy of God, which is destined to continue to the end. of time. It is. however, necessary for our purpose to Bpeak here briefly of the Egyptian Captivity, of the manner in which the Israelites were delivered from it and of the extraordinary man who \\ as their deliverer. No one that we know of has so well narrated this part of the history of the Jews as the great Deacon St. Stephen, speaking to his accusers in Jerusalem in presence of the high priest.(') * * * --The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said to him: go forth out of thy country, and from thy kindred, and come into the land which I will show thee. Then he went out of the land of the Chaldeans, and dwelt in Charran. And from thence, after his father was dead, He removed him into this land, in which you now dwell. And He gave him no inheritance in it, no not the pace of a foot ; but He promised to give it in possession to him, and to his seed after him, when as yet he had no child. And God said to him. that his seed should sojourn in a strange country, and that they should bring them under bondage, and ill-treat them four hun- dred years. And the nation to which they shall be in bondage, I will judge, said the Lord: and after these"; things they shall come forth and worship me in this place. And He gave him the covenant of circumcision, and so he begat Isaac, and cir- cumcised him the eighth day: and Isaac Jacob, and Jacob the twelve patriarchs: and the patriarchs through envy, sold Joseph into Egypt; but God was with him, and delivered him out of all his tribulations; and he gave him favor and wisdom, in the sight of Pharaoh, the King of Egypt, and he appointed him governor over Egypt, and over all his house. Nowa famine (') Acts vii, '3 et seq. 14 A HISTORY OF THE WORSHIP OF KOD. came on all Egypt, and Canaan, and greal tribulation; and our Forefathers found no food. But when Jacob heard that there was grain in Egypt, he scut out our lathers first. And at the second time Joseph was known by his brethren, and his kin- dred was made known to Pharaoh. Then Joseph sent, and called hither Jacob, his father, and all his kindred, seventy-live souls. And Jacob went down into Egypt; and he died, and our forefathers. * * * And when the time of the promise which God hail made to Abraham, drew near, the people in- creased, and was multiplied in Egypt. Till another king arose in Egypt who knew not Joseph. This same, dealing craftily with our race, afflicted our fathers, that they should expose their children, to the end they might not be kept alive. At the same time Moses was born, and was very fair, and nourished three months in his father's house. And when he was exposed, Pharaoh's daughter took him up and nourished him for her own son. And Moses was instructed in all the wisdom of the Egyptians; and was mighty in his words and deeds. * * * And he became a sojourner in the land of Midian where he be- gat two sous. And when forty years were expired, there ap peared to him in the desert of Mount Sinai an angel in a flame of lire in a bush. And Moses seeing it. wondered at the sight. and as he drew near to view it. the voice of the Lord came to him, saying: 1 am the (Jod of thy fathers, the (Jod of Abraham. the God of Isaac, and the God of Jacob. Then Moses was ter- rified and durst ao1 behold. And the Lord said to him: loose the shoes from thy feet; for the place on which thou standest is holy ground. 1 have seen the affliction of my people which is in Egypt, and 1 have heard their groaning, and am come down to deliver them. And now come and 1 will send thee into Egypt. This MoseB, whom the] denied saying: Who has ap- pointed you ruler and judge? him (Jod sen! a ruler and deliv- A HISTORY OF TIIF. WORSHIP OF GOD. 15 civr. by tin' band of the angel who appeared to bim in the bush. Be brought them out, after he had done wonders and signs in the land of Egypt, and in the red sea. and in the deserl Eortj year-."" Our purpose does not require that we should relate in detail the signs and wonders mentioned in a general way in the above discourse of St. Stephen. Suffice it to say that God had adjoined to .Moses his brother, Aaron, to lead his people out of Egypt, to give them His laws and ordinances and direct them in the observance of the same. But what was the religion of the Jews during their captivity ? How did they worship the God of Abraham, [saac and Jacob, their fathers ? We have just reason to believe that they did not worship idols, though living amongst idolaters : nay. that they Offered fervent supplications to God. " I have heard their groan- ing.'" that they worshipped Him by the offering of sacrifices of different kinds. "Thou shalt give also/'' said Moses to Pharoah, " sacrifices and burnt offerings which we may offer to the Lord, our God."'(') They were already the people of God through their knowledge of. and fidelity to Him. although the solemn alliance had not yet been made ; and so great was the influence of their example., so miraculous the works of Moses and Aaron in Egypt, " that a mixed multitude without number went up also with them," () that is. of those in Egypt who worshipped the true God or desired to unite with His people. That there were persons appointed to act as priests among them, that they had distinct places of worship, we can hardly question : for there were priests of the true God even among the Midianites, and as the Israelites before leaving Egypt formed a population computed at 3,000,000 of souls, it seems incredible that thej (») Ex. x. 25. («) Ex. xiii. 32. 16 A HISTORY OF THE WORSHIP OF GOD. should have been without temples, the more so that tiny were convinced of the obligation of keeping holy the Sabbath day which recurred every week. The following fact is an evidence of organized worship among the .lews, whilst tiny were as yet captives in Egypt. After the eating of the Paschal lamb they started from Egypt led by Moses and Aaron, a well organized multitude, by their companies, probably tribe separated from tribe in the order assigned to them later on, when camping about the Tabernacle. They are guided in the day by the column of smoke and by night by the column of fire. They have come to the shore of the Red sea, and are closely pursued by Tharaoh and his army. Moses stretches his hand over the sea, the waters are divided, leaving a dry passage to the Jews, hut at the command of Moses they return to their place destroying all their enemies, not one of them being left to return to their country. The Jews on that morning see themselves safe across the sea, but the shore is strewn with the bodies of men, horses and the debris of their chariots. Amongst the millions of the children of Jacob there was joy, gratitude to God, their Saviour, confidence in His providence, fear of Him who had thus math' known the power of His arm. How will the children of Israel give expression to those sentiments? We have before our eyes the Canticle of Moses. From the text alone we are entitled to infer that there never was a sacred concert as loud, as expressive as this. Imagine that you see standing on the shore of the Red sea,, on the hills which border it, six hundred thousand men able to hear arms, and apart from them the women and children who swell the number of the Israelites to 3,000,000. All these had been used to sing the praise of Jehovah during their captivity. Parents had been wont to tell their children of the mercies of Cod toward the patriarchs, of the promises made to them concerning the land of promise, and the coming of a redeemer. The} all knew A HISTORY OF THE WORSHIP OF K OOP. 19 fore, nor shall be hereafter. But with all the children of [arael, there shall not a dog make the least noise, from man even to beast; that you may know what wonderful a difference the Lord makes between the Egyptians and Israel * * * * * * On the tenth day of this month, let every man take a lamb by their families ami homes. * * * And it shall be a lamb without blemish, a male of one year, * * * and you shall keep it until the fourteenth day of this month, and the whole multitude of the children of Israel shall sacrifice it in the evening, and they shall take of the blood thereof, and put it on both of the side posts, and on the upper door posts of the houses wherein they shall eat it. And they shall eat the flesh that night, roasted at the fire and unleavened bread with wild lettuce. * * * And thus you shall eat it: you shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste, for it is the phase, (that is the passage of the Lord). And I will pass through the land of Egypt that night, and will kill every first born in the land of Egypt, both man and beast, and against all the gods of Egypt I will execute judgment; I am the Lord. And the blood shall be unto you for a sign, in the houses where you shall be and I shall see the blood and shall pass over you. * * * And Moses called all the ancients of the children of Israel, and said to them : go take a lamb by your families and sacrifice the phase. And dip a bunch of Hyssop in the blood that is at the door, and sprinkle the transom of the door therewith, and both the door cheeks; let none of you go out of the door of his house till morning, * * * and the children of Israel going forth did as the Lord had commanded Moses and Aaron. And it came to pass at midnight, the Lord slew every first born in the land of Egypt, from the first born of Pharaoh, who sat on his 20 A HISTORY OF THE WORSHIP OF GOD. throne, unto the first burn of the captive woman that was in the prison, and all the tirnt born of cattle." (') On this same day Moses, in the name of God renewed to the Israelites the commandment, of annually celebrating the Phase when they would have entered the promised land. The same event was to be commemorated every year by the consecration of the first born to the Lord. Every first born was to be con- secrated to (rod. The first born of clean animals was to be immolated; the first born of unclean animals, either to be ex- changed for a lamb or to be immolated; the first born of man was always to be redeemed with a price. ('") Although the children of Israel had not yet made a formal covenant with the Almighty, He continued to lead them as a shepherd carries a lamb in his bosom, or as the eagle carries her young ones on her wings. Thus when they had reached the desert of Sin, and the people murmured for want of food ( a ) the Lord sent down to them manna from heaven, and this miraculous food never was wanting to them during the forty years of their journey through the desert. Of this manna we read: •'Thou did'st feed Thy people with the food of angels, and gavest them bread from heaven prepared without labor, having in it all that is delicious, and the sweatness of every taste * * * serving every man's will, it was turned to what every man liked." ( 4 ) Who would not admire the condescension of God in thus re- membering His children in the desert? Hut manna did not fall around their tents on the Sabbath, so that the}' might remember to keep holy the Sabbath day : but on the day preceding the Sab- bath, the quantity of this heavenly bread which they gathered (') Ex. xii. i i ESxod. xiii. (') Ex. x\ i. i 'i Wisdom wi, 20, '.'I. A HISTORY OF THE WORSHIP OF GOD. 21 always proved to Ik- sutlicient for their nourishment during the Sabbath day. When the Israelites had crossed tlie .Ionian and taken possession of the promised land, then the manna ceased to fall for them, hut by the commandment of God, Aaron gathered a gomor full of this bread of angels, and placed it in or near the ark of the covenant. Thus we see that the Lord ever required of them to worship Him and to keep amongst them memorials of His might and goodness. CHAPTER III. THE COVENANT — THE TEX COMMANDMENTS — CEREMONIAL LAWS. On the third month after they had left Egypt, on the third day of the same month, the Israelites came into the desert of Sinai, and pitched their tents about Mount Horeb. In this sta- tion they remained nearly one whole year, and here occurred the most remarkable events of the whole history of the children of Jacob. (') Section 1. the covenant. Of these, by far the most important, was the formal sacred covenant made between them and the Almighty. By the order of God, Moses said to the people, "You have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself. If therefore you will hear my voice and keep my covenant, you shall he my peculiar possession, above all people, for all the earth is mine. And you shall he to me a priestly kingdom and a holy nation.*' These (') Exod. xv, xvi, 2. Ex. xix. 22 A HISTORY OF THE WORSHIP OF GOD. words wore spoken by Moses in presence of the elders whom he had called together. "And all the people answered together, all that tlif Lord hath spoken we will do." We have here the words of the solemn compact. God will now give Hie law to the people who lias acknowledged Him as their Lord and Ruler. •■AM) THE LORD SPOKE ALL THESE WORDS : I am the Lord Thy God. who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange Gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath, nor of those things that are in the waters un- der the earth. Thou shalt not adore them nor serve them. * * Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain. Remember that thou keep holy the Sabbath day. * * * Honor thy father and thy mother, that thou mayest be long lived upon the land which the Lord thy God will give thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbor. Thou shalt not covet thy neighbor's house ; neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass nor anything that is his." This law of the Almighty was spoken by Him from the mountain of Sinai amidst Hashes of lightning, claps of thunder, the loud sound of trumpets, the mountain itself being covered with smoke and as it were on fire. The Lord,b] this extraor- dinary terrible display, desired to ••prove them, and that the dread of Him should lie in them, and they should not sin." He at the same time directed thai an altar of earth should he made unto Him, and t hat they should offer upon it their holocausts A HISTORY OF THE WORSHIP OF GOD. 23 ami peace offerings, their sheep and oxen, in every place where the memory of His name should be, promising that He would come to his people and Mess him. (') From the preceding pages, we might say, from almost every page of the Old Testament, we see that the Lord continually inculcated to His chosen people their obligation to ctdort Him, to remember His blessings, to love Him and their neighbour from their heart, and to offer to Him sacrifices of different kinds. Besides the ten commandments, God gave out on the moun- tain to the Israelites, other commandments which were partly ceremonial and partly judiciary. These were written by Moses, but the ten words or commandments were written by the very hand of God on two tables of stone. The Israelites renewed their covenant with the Almighty, and it was ratified by the offering of a solemn sacrifice, the people and the book of the law being sprinkled with the blood of the victims. The Israelites did in this manner acknowledge that they deserved to be put to death as the victims were, if they ever became violators of the covenant they had made with their Creator. Section 2. the ten commandments. — other laavs. The ten words or commandments were written in the hearts of men before the voice of the Almighty proclaimed them on Mount Sinai ; they had been at all times previously the rule of morals for all the children of Adam, as they shall continue to be the same for all men to the end of time. There is no other way to enter into life save by keeping the commandments. But as in days to come, the church would make such laws as would enable her children to keep those commandments, so now the (') Ex. XX. 2 1 A HISTORY OF THE WORSHIP OF GOD. Almighty after the proclamation thereof on Mount Sinai will make other laws regarding the worship of Himself, and the gov- ernment of His people in order that they might properly wor- ship their Maker, exercise justice and charity toward one another, and that their community might be properly governed. Sect j ox :;. tin-; akk. It may appeal' strange that the first work commanded to be done in the matter of God's worships by the Israelites, should have been the construction of an ark. and yet the pattern of it was given on the mountain by the Almighty, and two men were expressly chosen and filled with His spirit for the making of this ark. It was made of setim wood, overlaid with plates of gold inside and outside, the upper lid being edged also all round with gold. On this ark was laid the cover named the propitia- tory or mercy seat, on each end of which were two golden cher- ubims fronting each other, covering the ark with outspread wings. (') As this sacred ark was to be transported from place to place during the voyage through the desert, its dimensions were rather small, viz.: 2i cubits long by H broad and deep. It had four rings of gold, two on each side, through which Btavea were put by which it was carried. These also were overlaid with gold and were not to be removed from the rings. (") This ark, the first object mentioned in connection with the worship of God in the desert, was destined to receive the two tables of stone on which were written the ten commandments by the lin- ger of God, and also ;i pot of the manna, and later on the rod of Aaron, which had blossomed. This ark was in an especial manner the dwelling of God ; here He received the homage of His | pie and dispensed His living infallible oracles. There l.\. wx\ii. 1-9. Bxod. cxv. A HISTORY OF THE WORSHIP OF GOD. 25 was no object held in greater veneration by the -lews than this ark of the covenant which contained the tangible evidence of their alliance with God. and of His kind providence toward them. When there was question of marching for the children of Israel. "Aaron and his sons went into the tabernacle of the covenant and the holy of holies (where the ark was kepi ). They took down the veil that hung before the door, and wrapped up in it the ark of the testimony, covered it up again with a cover of violet skins, and spread over it a cloth all of violet, and put in the bars. (') "The ark of the covenant of the Lord went before them; the cloud also of the Lord was over them by day when they marched. And when the ark was lifted up, Moses said: 'Arise, Lord, and let thy enemies be scattered, and let them that hate Thee flee from before Thy face/ And when it was set down he said : 'Return, Lord, to the multitude of the host of Israel.' ('"') The cloud or pillar, ever rested over the tabernacle which contained the ark, and preceded them in their journeys.''" (") < ' ) Num. iv. •">-(>. (/-) Num. x. ■'>'■'> ei seq. 26 A HISTORY OK THE WORSHIP OF GOD. Section 4. the tabekxacle. The ark of the covenant, by account of its sacredness, ami because it was destined to be the center of the worship of the Israelites, was naturally to occupy a conspieious place in the midst of their encampments', and Jehovah therefore commanded a tabernacle to be built to protect it, and a large court to isolate the tabernacle itself. The building of this tabernacle or dwelling of God, was. un- der the direction of Moses, confided also to Beseled and Ooliab. and in compliance with the invitation of God, the children of Israel brought in for its construction, ornamentation, and the i-o- quisites for the functions to be performed in it. jewels, plates of gold, silver and brass, wood, hair and linen, precious stones, oil. spices and incense in greater quantities than were needed. The tabernacle was of an oblong rectangular form, 30 cubits Long, 10 broad and lo in height. (') The two sides and (he (') K.mmI. xwi. A HISTORY OF THE WORSHIP ill' (iOD. 27 estern end wore formed of planks of setim wood overlaid with plates <>f uold, and fixed each by two tenons in solid sockets made out of pure silver. Above they were secured by bars of the same wood overlaid with gold, passing through rings of gold which were fixed on the hoards. On the easl end, which was the entrance, there were no hoards, hut only five pillars of setim wood whose chapiters and fillets were overlaid with gold, and their hooks of gold, standing in five sockets of brass. It was closed with a richly embroidered curtain suspended from these pillars. (') The tabernacle thus erected seems to have been en- closed within a large tent with sloping sides, covered with four different kinds of hangings or curtains. The first and inner curtain was composed of fine linen magnificently embroidered with figures of cherubim in shades of blue, purple and scarlet. The sacred tent was divided into two apartments, by means of four pillars of setim wood overlaid with gold, and on these pillars was hung a most precious veil formed of the same mate- rials as the one placed at the east end. The first (eastern apart- ment)was named the ••holy place," and was 20 cubits by 10. The other, named "the most holy place" and "the holy of holies," was 10 .cubits by 1<>. The height of each apartment was 10 cubits. Section 5. tiie court of the tabernacle. For the protection of the tabernacle, of the priests and Levites who served at it, and of the worshippers who brought in their victims and other offerings, Moses, by the order of God, built around it a court open to the sky. whose dimensions were 100 cubits in length and 50 in breadth. It was surrounded with <»0 pillars of brass, with silver capitals, and placed at the distance (') Exod. xxvii. (0 Exod. xx vi. 28 A HISTOKY OF THE WORSHIP OF GOD. of A cubits from each other, 20 on each side and lit on each end. Their sockets were of brass and were fastened to the earth with pins of the same metal. (') Their height was probably 5 cubits, that being the length of the curtains that were suspended on them. ('"') But the hot protection of the tabernacle and its court consisted in the presence of the people of God who pitched their tents around them as will be seen hereafter. I D u 1§J 3 □IS SECTIOS 6. KURNTTUKE OF THE TA HERXACLE AND ITS COURT. In the ''holy place," (the first apartment of the tabernacle ) there were placed the altar of incense, the table for t/u show bread, and the seven branched gold candlestick. The altar of incense was in the center, directly in front of the ark of the covenant. The table of the show bread on its right or north side, and the golden candlestick on the left or south side. In the "holy of holies," within the veil, and shrouded in darkness, there was but one object, the ark of the covenant, con- taining the two tables of stone inscribed with the ten command- ments. i i Ez. xxxii. (/•') V.\. \ \\\ iii. A HISTORY OF THE WORSHir OF GOD. 29 In the court of the tabernacle there were" the altar' of holo- causts or whole burnt offerings and the laver with its foot and base. The altar of holocausts was placed on a line between the door of the court and the door of the tabernacle ; the laver stood between the altar and the door of the tabernacle. For the description of this altar and laver, which served for the sacrifices see Ex.. x\. 2G, and xxx. SECTION 7. MINISTERS OF THE TABERNACLE. — THE BIGB PRIEST. The house of God now erected in the desert could not be without a sufficient number of ministers destined to keep it in proper order, to worship the Almighty in His sanctuary, and to attend to the pious wants of the worshippers. But above all things the ministers of the court of the great King, might not appoint themselves, intrude themselves in that office. Moses had been chosen to be the ruler of God's people, he was also a prophet and a priest, and through him the Almighty made his will known to the children of Israel. This office was to pass away, but not till after he had properly organized the worship of God. "The high priest." Take unto thee also, said God to Moses, Aaron thy brother with his sons, from among the children of Israel that they may minister to me in the priests' office : Aaron Nadab and Abiu, Eleazar and Ithemar." Here were five men, Aaron and his four sons, taken from among the people, set apart for a high office. But although five are appointed priests, one only shall be the high priest, the supreme pontiff. The first prerogative requisite in a spiritual leader, is knowledge. He must have the light of God ; his declarations regarding doctrine and the will of God must be infallible; he must be most holy, since he is the chief representative of God, charged with the direction of every thing pertaining to His worship; and as su- 30 A HISTORY OF THE WORSHIP OF GOD. preme pontiff, all others, priests, Levites and lay people owe to him respect and obedience. Nothing can be more remarkable than the minute directions given to Moses for the making of the vestments and ornaments of Aaron, and the manner of his con- secration to the office of high priest. One can not, forget the oil poured down upon his head, the anointing »>f his body with sacred ointment, the many sacrifices offered for him, and the offerings he made after his consecration. Consecration had made Aaron the minister of the most high God, and also a mediator with Him of the children of Israel. This duty of mediator, he might never forget, and therefore he carried on his breast the ''rational,'' on which were inscribed the names of the twelve tribes; to him belonged the performing of the great yearly expiation, and the direction of all things con- nected with the sacrifices. Need w e wonder to see how much Almighty God was jealous of the character of His pontiff! - ' Need we wonder to see how dreadfully He punished Nadab. Abiu and Core who revolted against the authority of Aaron ? The spirit of God Himself has been pleased to give us an account of the history of Aaron, the first high priest, of his prerogatives and powers. "Moses exalted Aaron, his brother, and like to himself of the tribe of Levi. He made an everlast- ing covenant with him, and gave him the priesthood of the na- tion, and made him blessed in glory. And he girded him about with a glorious girdle, and clothed him with a robe of glory. and crowned him with majectic attire. lie pnt upon him a garmenl to the feet and breeches ami an ephod, and he com- passed him with many little bells of gold all around about, that as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people. lie gave him a holy robe of gold and blue and pur- ple, a WOV6D work of a wise man endowed with judgment and A HISTORY OF THE WORSHIP OF GOD. 31 truth, of twisted Bcarlet, the work of an artist, with precious stonea rut and Bet in gold and graven by the work of a lapidary for a memorial according to the number of the tribes of Israel. And a crown of gold upon his mitre, wherein was engraved holi- ness, an ornament of honor, a work of power, and delightful to the eyes for its beauty. Before him there were none so beau- tiful, even from the beginning. No stranger was ever clothed with them, but only his children alone, and his grand-children forever. His sacrifices were consumed with fire everyday/' (') • Moses filled his hands and anointed him with holy oil. This was made to him for an everlasting testament, and to his seed as the days of heaven, to execute the office of the priesthood, and to have praise, and to glorify His people in His name. He chose him out of all men living, to offer sacrifice to God, incense and a good savour, for a memorial to make reconciliation for his people. And he gave him power in his commandments, in the covenants of His judgments, that he should teach Jacob His testimonies, and give light to Israel in His law. And strangers stood up against him, and through envy the men that were with Dathan and Abiron compassed him about in the wilderness, and the congregation of Core in their wrath. The Lord God saw and it pleased Him not, and they were consumed in His wrath- ful indignation. He wrought wonders upon them, and consumed ed them with a flame of fire, and He added glory unto Aaron. * * * But he shall not inherit among the people in the land, and he hath no portion among the people, for He Himself is his portion and His inheritance." (') The office of high priest de- scended to his third son, Eleazar.( 8 ) He and his successors was like Aaron at the head of all religious affairs, was the ordinary (') Lev. viii. Ecclis. xlv, 1 et seq. ( a ) Num. iii. 32. Dent. x. 6. 32 A HISTORY OF THE WORSHIP OF GOD. judge of the grail difficulties that belonged thereto and even bad charge oi the general justice and judgment of the Hebrew nation. He was continually reminded of his obligation to lead a perfect life by the inscription, holy to tJu Lord, which shone conspicuously on his mitre, and by the sacrifices over which he presided, of which prayer and confession were essential ele- ments. SE< TION S. PRIESTS. The priests under the law of Moses stood highest in dignity after the supreme pontiff or high priest. They also must be of the family of Aaron, of the tribe of Levi. To the priests alone belonged the power to offer sacrifice to the Lord, The priests served immediately at the altar. They slew and dressed the public victims, or at least it was done by the Levites under their direction (sometimes also by the private offerers). But all offerings of victims upon the altar, the sprinkling of blood in- cluded, were made by the priests alone. They kept up a per- petual fire on the altar of holocausts, dressed and lighted the lamps in the holy place, prepared the twelve loaves of the shew bread, and put them on the table every Sabbath morning. Every day, night and morning, a pries! appointed by casting of lots at the beginning of every week, brought into the sanctuary a smoking censer of incense, and set it on the golden altar. otherwise called the altar of incense. (') On account of the sacred ness of t heir functions Moses was directed to say to them: ••Speak to the priests. 1 he sons of Aaron. * * * Let nol a pries! incur an uncleannese at the death of his citizens ; (a) bul onlj for his kin. such as are near in blood, that is to aay, for his Tim. i. '.'. (a) An uncleanness, such as was contracted in laying out the dead body, or touching it. or in going into the house,' or naai>fcing al the i iineral, A HISTOKY OF THE W0B8HIF <>F <10D. H3 father and for his mot her. and for his son and for his daughter, for his brother also; and for a maiden sister who has no hus- band, but not even for the prince of his people shall he do any- thing that shall make him andean. * * * They shall be holy to their God, and shall not profane His mime, for they offer the burnt offering of the Lord and the bread of their God, and therefore they shall be holy. * * * They are consecrated to God, and offer the loaves of proposition. Let them there- fore be holy, because I also am holy, the Lord who sanctify them." (') A memorable event, recorded in the 10th chapter of Leviticus, showed forth the indignation of God against the priests, who might be careless in the discharge of their priestly functions. "And Nadab and Abiu, the sons of Aaron, taking their censers put fire therein, and incense on it, offering before the Lord strange fire, * * * and fire coming out from the Lord destroyed them, and they died before the Lord. And Moses said to Aaron: This is what the Lord has spoken; 1 will be sanctified in them that approach to me, and I will be glorified, in the sight of all the people. And when Aaron heard this, he held his peace, and Moses called Misael and Elisaphan, the sons of Oriel, the uncle of Aaron, and said to them: Go and take away your brethren from before the sanctuary and carry them with- out the camp. And they went forthwith and took them as they lay, vested with linen tunics and cast them forth as had been commanded them." The priests under the law of Moses had also the office of teachers of their brethren. To them it was said: ( a ) " the lips of the priest shall keep knowledge, and they shall seek the law at his mouth, because he is the angel of the Lord of hosts." Not only were the priests teachers of the law, (') Levit. xxi, 1 et sen. (*) Malach. ii, 7. 34 A HISTORY OF THE WORSHIP OF GOD. they were also judges, appointed to pronounce concerning that which was clean or unclean, holy or unholy. To them it be- longed to decree what kind of victim the individual offerer was hound to offer for his sin after he had confessed it to them. To the prayer of the priest and the offering of the sacrifice for sin was annexed the pardon of his transgression. Hence "The Lord also said to Aaron, you shall not drink wine nor anything that may make drunk, thou nor thy sons, when you enter into the tabernacle of the testimony, lest you die; because it is an everlasting precept through your generations: and that you may have knowledge to discern between holy and unholy, between unclean and clean; and may teach the children of Israel my ordinances which the Lord has spoken to them, by the hand of Moses." (') Section 9. tiik levites. Under this name may be comprised all the descendants of Levi, but chiefly those who were employed in the lower services about the tabernacle, by which they were distinguished from the priests who were of the race of Levi by Aaron, and were em- ployed in the higher functions. God chose the Levites for the service of the tabernacle, and temple, instead of the tirst born son of each family. " And the Lord spoke to 3b saying, Bring the tribe of Levi, and make them stand in the sight of Aaron the priest, to minister to him, and let them watch, and observe whatever appertaineth to the service of the multitude before the tabernacle of the testi- mony, and let them keep the vessels of the tabernacle, serving in the ministry thereof. And thou shah give the Levites for a gift, to Aaron and to his sons, to whom they are delivered by the children of Israel. Bui thou shalt appoint Lev. \. 8 ei aeq. A HISTORY OF THE WORSHIP OF <101>. 35 Aaron and his sons over the service mI' bhe prieBthood. The stranger that approaches to minister shall be pul to death. And tin- Lord spoke to Mosee saying: I have taken the Levites from the children of Israel, for every first horn, that openeth tin- womb among the children of Israel, and the I .«*\ i < <- shall lie mine."' (') In the wilderness the Levites took charge of the tabernacle and its contents, camping around it as its proper guardians, and conveying it from place to place, under the direction of the priests: each of the three families having a separate portion. They kept watch around it during the night, and when the worshippers withdrew from the court in the even- ing, they addressed the Levites Baying " Behold now bless ye the Lord, all ye servants of the Lord, who stand in the court of the Lord in the night. Lift up your hands to the holy places, and bless ye the Lord." ('■') Besides their services in the taber- nacle they helped the priests in teaching the people and admin- istering justice. Although their office was not of a character so sacred as that of the priest, they might not perform the functions thereof, until after they had been duly consecrated. •■ And the Lord spoke to Moses saying: Take the Levites out of the midst of the children of Israel, and thou shalt purify them. According to this rite, let them be sprinkled with the water of purification, and let them shave all the hairs of their flesh: and when they shall have washed their garments, and are cleansed. They shall take an ox of the herd, and for the offering thereof, fine flour tempered with oil; and thou shalt take another ox of the herd for a sin offering. And thou shalt bring the Levites before the tabernacle of the covenant, calling together all the multitude of the children of Israel. And when the Levites are before the Lord, the children of Israel shall put their hands (') Num. iii, 5 et seq. O Ps. exxxiii. *'<'» \ HISTORY OF THE WORSHIP OF GOD. upon them. Ami Aaron shall offer the Levites, as a gift in the sight of the Lord from tin* children of Israel, that they may serve in His ministry. The Levites also shall put their hands upon the heads of the oxen, of which thou shalt sacrifice one for sin. and the other for a holocaust to the Lord, to pray for them. And thou shaft set the Levites in the sight of Aaron and of his sons, and shall consecrate them, being offered to the Lord, and shall separate them from the midst of the children of Israel to be mine. And afterwards they shall enter into the tabernacle of the covenant to serve me. * * * And Moses and Aaron, and all the multitude of the children of Israel did with the Levites all that the Lord had commanded Moses. And they were purified and washed their garments. And Aaron lifted them up in the sight of the Lord and prayed for them: that being purified they might go into the tabernacle of the covenant to do their services before Aaron and his sons." (') The duration of their ministry in the desert lasted from their 25th to their oOthyear. God Himself was pleased to extol the dignity of the Levites appointed to serve Him when He said: • •* * * The (J od of Israel hath spared you from all the people, and joined yon to Himself, that you should serve Him in the service of the taber- nacle, and should stand before the congregation of the people, and should minister to Him.'* ('-') The Levites were to have no territorial possessions. In place of them they were to receive the tithes of corn, fruit and cattle: but they paid the priests the tenth of their tithes; and as they had no land, the tithes which the priests received fiom them were considered as the first fruits which they were to offer to the Lord. (') Num. viii. 5 el 8eq. ( s ) Num. xvi. !t. A HISTOID OF THE WORSHIP OF ff'< rin( adoration, repentance and thanksgiving. The frequency of those offerings seemed to suggest the idea, that men and God desired the blood of a victim of greater worth than the blood of goats and oxen. -.'. When a sin offering was sacrificed for the people, the high pries! or a private person, none of the offerers was per- mitted to cat of it- flesh, for tiny might not rejoice at the ban- A HISTORY OF THE WORSHIP- OF GOD. 39 quet of God, who acknowledged themselves guilty, by offering to Him a sin offering. ■I. It is acknowledged that private persons when offering a victim for sin, confessed their transgression to the priest, that he directed them to bring a victim of greater or lesser value according to the nature of the transgression. Formulae of gen- eral confessions were prescribed to be read by the high priest in the case of sin offerings for the nation or for the priests. Con- fession of sin was followed by the imposition of the hands of the sinner on the head of the victim. The victim was next put to death, and its blood was poured down around the altar of holo- causts. It is natural to infer, that after participating in the sacrifice, the devout Israelite must have returned home with a contrite heart, and a firm determination to serve God. 4. Two ceremonies which were to be performed in the offer- ing of sacrifices, were, the touching the horns of the altar with the blood of the victims, and the sprinkling of the same blood seven times towards the veils of the "holy place" and of the "holy of holies." The children of Israel believed in, and sighed after a Kedeemer. Theirs were the sentiments of him who prayed. "Come to save us, Lord God of hosts." The sight of the altar stained with blood, and of the inner veil concealing from view the holy of holies, the place of His glorious dwelling, were well apt to remind them of the need they had of the Redeemer. And in truth, although reconciliation with God was obtainable by a proper offering of victims, this reconciliation was due to the disposition of the offerer, and the future merits of Jesus Christ, and not to any intrinsic value of the victims. Hence, although many souls went before God after death, in a state of just- ice, none of them was permitted to enter heaven, but they were detained in limbo until He came, one drop of whose blood could purge the world from all its sins. 40 A HISTORY OF THE WORSHIP OF GOD. r>. The victim Bet apart for the sacrifice was to be a male without blemish. If lame, blind or in any manner disfigured or feeble, it should not be sacrificed to the Lord. (') The perfec- tion of the victim was a warning to the offerer, that his heart must be pure before his \ Samuel to serve at the tabernacle and others to give praise boGod before the ark. This ark was undoubtedly (' ) 1 KiiiK-. C. iii. Ibid. I Kings, (xi c. iii. 19 to 81. ( 4 ) 1 KiiiKs, c. vii, 1. A HISTORY OP THE WORSHIP OP GOD. 19 protected in this place by a teni and a court. Hut although details are Dot given in tin- Bacred records, we know that the Almighty continued to be honored by sacrifices offered at the hands of the sons of Levi, who also failed not to instruct the people in the law of God especially on the recurrence of the Sabbaths, and of great solemnities. In the following passage which relates to the life of Samuel we find an example of the spirit which animated the devout Israelites: "Ami Samuel spoke to all the house of Israel saying: if you turn to the Lord with all your heart, put away the strange gods from among you. Baalim and Astaroth; and prepare your hearts unto the Lord, and serve Him only, and He will deliver you out of the hands of the Philistines. Then the children of Israel put away Baalim and Astaroth and served the Lord only. And Samuel said: gather all Israel to Masphath. that I may pray to the Lord for you. And they gathered together to Masphath. and they drew water (for purification ?) and poured it out before the Lord. and they fasted <>" that day, and they said there: we h'2 A HISTORY OF THE WORSHIP OF GOD. the Levitee occupied in the diverse ministrationB of their call- ing. He had been taught by them of the wonderful things which the Almighty had done for His people. David had also visited at Cariathiarim in the house of Abinadab, and knelt down before the ark of the covenant which contained the two tallies of stone written over with the hand of Grod. He had seen the twelve loaves exposed before the ark. and the smoke arising from the altar of incense, and the lamps burning day and night from the seven-branched gold chandelier, lie had heard the high priest explain the two-fold commandment of the love of God and of our neighbour: but above all things David had knelt down before the ark of the covenant, he had offered most fervent prayers in presence of that sacred ark, which was in an especial manner the house of God. "He had compassed the altar of the Lord, that he might hear the voice of II is praise, and tell of His wondrous works." (') Great and intimate indeed were the secret communications of God, dwelling in the ark with the devout worshippers who knelt down before it and caused sacrifices to be offered for them on the brazen altar. Tbis fact is particularly remarkable in the person of David. Section 2. bis psalms. Although he had already been annointed king, and destined to succeed Saul, his enemy, he had yet no power as long as Saul lived, but by a particular disposition of providence, was during a long time cruelly persecuted by him. Dining this time of trial it was that David composed many of those sacred song- called the psalms, wherein he so admirably teaches us concern- ing the infinite attributes of the Divinity. " I will extol Thee, o (Jod. mv King, and I will bless Thy name For ever, yea for I 1 I l's. \\\. A HISTORY OF THE WORSHIP OF OOD. 53 ever and ever. Every day will 1 bless Thee, and I will praise Thy name for ever, yea, for ever and ever. Great is the Lordj and greatly to be praised, and of His greatness there is no end. Generation and generation shall praise Thy works, and the} shall declare Thy power. They shall speak of the magnificence of the glory of Thy holiness: and shall tell Thy wondrous works. And they shall speak of the might of Thy terrible acts: and shall declare Thy greatness. They shall publish the memory of the abundance of Thy sweetness; and shall rejoice in Thy jus- tice. The Lord is gracious and merciful: patient and plenteous in mercy. The Lord is sweet to all: and His tender mercies are over all His works. Let all Thy works Lord, praise Thee, and let Thy saints bless Thee. They shall speak of the glory of Thy Kingdom; and shall tell of Thy power. To make Thy might known to the sons of men; and the glory of the magnifi- cence of Thy kingdom. Thy kingdom is a kingdom of all ages: and Thy dominion endureth throughout all generations. The Lord is faithful in all His words: and holy in all His works. The Lord lifteth up all that fall: and setteth up all that are cast down. The eyes of all hope in Thee Lord* and Thou givest them meat in due season. Thou openest Thy hand, and fillest with blessing every living creature. The Lord is just in all His ways: and holy in all His works. The Lord is nigh unto all them that call upon Him: to all that call upon Him in truth. He will do the will of them that fear Him, and He will bear their prayer, and save them. The Lord keepeth all them that love Him, but all the wicked He will destroy. My mouth shall speak the praises of the Lord: ami let all flesh bless His holy name, yea for ever and ever." (') The consideration of the greatness of the mercy of God in- duced David to praise Him. to desire to possess Him "as the (') Ps. c. xliv. 54 A HISTORY OF THE WORSHIP OF GOD. hut panteth after the fountains of water, so my soul panteth after Thee God. My soul hath thirsted after the strong liv- ing God: when shall I come and appear before the face of God \" (') I will bless the Lord at all times, Bis praise shall lie always in my mouth. Tn the Lord shall my soul be praised. let the meek hear and rejoice, magnify the Lord with me, and let us extol His name for ever. * * * taste, and see that the Lord is sweet: blessed is the man that hopeth in Him. bear the Lord all ye His saints, for there is no want to them that fear Him.'" r) Nothing could be more fervent, more humble, more confi- dent than the prayer of David: " Hear, Lord, my prayer: give ear to my supplication in Thy truth ; hear me in thy jus- tice, and enter not into judgment with Thy servant, for in Thy sight no man living shall be justified. Hear me. speedily, (> Lord, my spirit hath fainted away : turn not away Thy face from me, lest I be like unto them that go down into the pit. * * * Deliver me from my enemies, Lord : to Thee have I fled. Teach me to do Thy will, for Thou art my God. * * * ( a ) The inspired canticles which David wrote in the desert of Judea, which he probably sang in its caves on his harp: which later on were sung in the tabernacle of Zion. and still later in the temple of Solomon, and are now chanted in all our temples, are considered by the church as the work of the H • > 1 \ Ghost, ami as the most devout of all supplications. If we consider not the language only, but the sentiments of David, we shall justly conclude thai the spirit of Jesus Christ, who teaches us under the (iospel. was the same who taught the just under the law of Moses. (') I's. xli. PS. \ \ \n OJ'sVnIU, A HISTORY OF THE WORSHIP OF GOD. 55 David, pursued by Saul heading an army of 3,00<> picked hi. mi. lav hid with his followers in a cave of the stronghold of Engaddi: Saul comes into the cave alone. He is now in the power of David, whose men incite him to kill his cruel enemy, and thus to become king of Israel ; but his eyes spared him, for he said : " I will not put out my hand against my Lord, be- cause he is the Lord's anointed." ('). Not many days after this occurrence, when Saul was still pursuing David at the head of an army, the latter goes on with one attendant by night to the camp of the king of Israel, enters the tent unperceived, and takes away the king's spear and the cup of water which was at his head. Abisai was about to pierce Saul with his lance, but David said, kill him not. for who shall put forth his hand against the Lord's anointed, and shall be guiltless." ( 2 ) . David was be who being cursed by Semei when he had to flee from Absalom, said to Abisai, who desired to revenge the outrage * * * "Let him curse, for the Lord hath bid him curse David * * * * perhaps the Lord may look upon my affliction, and the Lord may render me good for the cursing of this day." ( 3 ) David, so admirable by his valor, his piety, his meekness, was still more remarkable by the penance he performed for his crimes. The penitential psalms which he wrote breathe forth the sentiments of compunction and sorrow which should animate all penitents. But for the better understanding of the latter part of the life of David and of what he did for the worship of <<<>d, we must here speak of Jerusalem as it appeared in the days of which we write. (') I Kings, xxiv. (*) I Kings, xxvi. (*) II Kings, xvi. •")<) A HISTORY OF THE WORSHIP OP (JOD. CHAPTER VII. JERUSALEM IN THE DAYS OF DAVID. After the death of Saul and of his suns, David, after consult- ing the will of God through the high priest, went and dwelt in Hebron with his faithful followers and he was there anointed King by the men of Juda, over the tribes of Juda, the rest of the tribes remaining faithful to Isboseth the son of Saul. " The number of the days that David abode reigning in Hebron over the house of Juda was seven years and six months, but after this lapse of time the rest of the Israelites having now no king after the death of the son of Saul, and being mindful besides, of the past services of David, and of the choice that God had made of him, came to Hebron and anointed him king over the whole nation. Hitherto .Jerusalem had remained in the possession of the Jebusites. David who had hitherto resided in Hebron had need of a central point for a cripitol, he therefore laid seige to the fortress of Zion, the great stronghold of the city, and took it. Jerusalem did then, as it does now. occupy the southern ter- mination of a table land which is cut off from the country round it on its west, south and east sides by ravines more than usually deep and precipitous. These ravines Leave the level of the table land, the one on the west and the other on the northeast of the city, and fall rapidly until they form a junction below its south- east corner. The eastern one. the valley of the Kedroii com- monly called the \alle\ of Josophath, runs nearly straight from north to south. I>nt the western one, the valley of Hinnon, runs south for a lime and then takes a sudden bend to the ea>t until it tneete the valley of Josophath, after which the two rush off as one, to the Dead sea. How sudden is their descend max be gathered from the fact, thai the level al the point of junction A BIBTOBY OF HIE WOBBHIP 0¥ GOD. 57 about a mile and a quarter from the starting point of each, is more than 600 feet below that of the upper plateau, from which they began their descent. So steep is the fall of the ravine, so trench-like their character, and so close do they keep to the promontory at whose feet they run, as to leave on the beholder, almost the impression of the ditch at the foot of a fortress, rather than that of valleys formed by nature. The promontory thus encircled, is itself divided by a Longitudinal ravine running up it from south to north, called the valley of the Tyropeon, rising gradually from the south, like the external ones, till at last it arrives at the level of the upper plateau, dividing the central mass into two unequal portions. Of these two, Mount Zion, that on the west, is the higher and more massive on which the city of Jerusalem now stands, and in fact always stood. The hill on the east of the Theropeon, Mount Moriah. Is considerably lower and smaller. The valleys which surround Jerusalem were much deeper in the days of David than they are now, having been rilled up in part by the ruins of many wars and overturn- ings : but Zion is still 300 feet above the valley on the south- west, and above -300 feet above ain Rogel. It was a position of great military strength, and the Jebusites who held it in the days of David had built upon it a fortress, which seemed so impreg- nable, that they scornfully defied assault. But David laid siege to it, captured it, and thenceforth it was called the city of David. lie seems to have greatly delighted in its beauty and strength, and to have loved it as a type of the church of the Messiah. He dwelt in the castle of Zion and built round about from Mello and inwards(') and its fortifications were made strong- er by doab — and he went up prospering. " and growing up, and the Lord God of Hosts was with him." (') II Kings. \ , li. 58 A HISTORY OF THE WORSHIP OF GOD. CHAPTEB VIII. bringing of the ark. psalms composed on that 0< casion. wise regulations fob the worship of god about the tabernacle. Section 1. bringing of the ark. The name of David became famous in all the countries and the Almighty had spread the terror of it amongst all the nations. Many others in his place would have yielded to pride and forgot- ten their Creator : but David found in his successes an incen- tive to his gratitude and a motive to promote the worship of God. " And David consulted with the captains of thousands, and of hundreds, and with all the commanders, and he said to all the assembly of Israel, if it please you, and if the words that I speak come from the Lord our God, let us send to the rest of our brethren into all the countries of Israel, and to the priests, and the Levites that dwell in the suburbs of the cities, to gather themselves to us, and let us bring back again the ark of our God to us. for wesought it not in the days of Saul." (') The Ark of the Covenant now at Cariathiarim, separated I'roin the Tabernacle, which remained in Gabaon. had not been treated by the nation with the veneration which was ilur to it. Now that David was at peace, at the head of a great nation, and living in a beautiful capitol, it was natural that he would desire to see it in Jerusalem, knowing that here, it would be properly honored. •• And all the multitude answered that it should be so. for the word pleased all the people. So David assembled all Israel from Sehor <>!' Egypl even to the entering into Emath, to brine (') 1. Par. xiii. A HISTORY OF THE WORSHIP OF GOD. 59 the ark of God from Cariathiarim. And David wont up with all the men of Israel to the hill of Cariathiarim, which is in Juda, to bring home the ark of the Lord God sitting upon the Cheru- bims where His name is called upon. And they carried the ark of God upon a new cart out of the house of Abinadab, and <>za and li is brother drove the cart and David and all Israel played before God with all their might with hymns and with harps and with psalteries and timbrels and cymbals and trumpets. And when they came to the Moor of Chidon, Oza put forth his hand to hold up the ark, for the ox being wanton made it lean a little on one side. And the Lord was angry with Oza, and struck him. because he had touched the ark, and he died there before the Lord." ( l ) According to the law, when the sacred ark was to be trans- ported, the priests were bound first of all to wrap three veils around it ; no Livite might touch it under pain of death before this had been done : then it might not be drawn in a cart, but should be carried on their shoulders by Livites of the family of Chaath, and to this family Oza did not belong. (") "And David was troubled because the Lord had divided Oza, and he called that place the breach of Oza to this day ; and he feared God at that time, saying : how can I bring in the ark of God to me ? And therefore he brought it not home to himself, that is into the city of David, but carried it aside into the house of Obede- dom the Gethite, and the ark of God remained in the house of Obededom three months, and the Lord blessed his house and all he had." ( 3 ) I >avid having heard of it resolved to translate it within his capi- tal. This translation was made with much greater solemnity than the former, and especially with stricter conformity to the prescrip- (') 1 Paral., c. xiii. ('-') Numb., iv, 4-15. {;■) I Par. c, iii, <)<» A HISTOUV OF THE WORSHIP OF GOD. tions of the law. He gathered together all Israel into Jerusalem. Hi' assembled the high priests Sadoc and Abiathar with the six chiefs of the Livites. and said to them. You are the princes of the families of Livi. sanctify yourselves with your brethren, and cany the ark of Jehova, the God of Israel, unto the place which I have prepared for it. lest that as lie struck us formerly because you were not there, the same might happen to us now. it' we do anything contrary to His ordinances. He told them also to appoint some of their brethren to lead the Binging and the music. The three principal leaders were Heman, Asaph and Ethan; whose names we read in some of the titles of the psalms. (') •• So the priests and the Livites were sanctified, to carry the ark of the Lord the God of Israel. And the sons of Livi took the ark of God, as Moses had commanded according to the word of the Lord, upon their shoulders, with the staves. So David ami all the ancients of Israel, and the captains over thousands, went to bring the ark of the covenant of the Lord out of the house of Obededom with joy. and when God had helped the Livites who carried the ark of the covenant of the Lord, they offered in sacrifice seven oxen and seven rams."" The following fact related of David by the sacred writer, shows the spirit of devo- tion which animated the holy king. "And David was clothed with a robe of tine linen, and all the Livites that carried the ark, and the singing men. and Chonenias the ruler of the prophecy among the singers: and David also had on him an ephod <>f linen. And David danced with all his might before the Lord, and when the ark of the Lord was come into the city of David. Michol, the daughter id' Saul, looking out through a window, saw King David leaping and dancing before the Lord, and she despised him in her heart * * *"("') And she "coining out to meet David, said: how glorious was the king of Israel < i I Par. xv. li). I i Par. xv. 27. A HISTOBT OF THE WOB8HIF OF SOD. 61 to-day, uncovering himself before the band-muds of hi- Bervants, and was naked, as if one of the bnffoone should be naked. Ami David Baid t.i Midiol : before the Lord who chose me rather than thy father and than all his house, and commanded me to be ruler over the people of the Lord in Israel, I will both play and make myself meaner than I have dune ; and I will be little in my own eyes: and with the hand-maids of whom thou Bpeakest, I shall appear more glorious." (') Section 2. psalms composed fob the occ a sioh by david. On this most solemn occasion David had composed the fol- lowing admirable hymn of praise, which indeed must have drawn tears from the eves of those who remembered what (iod had done for their fathers. "In that day David made Asaph the chief to give praise to the Lord with his brethren. Praise ye the Lord and call upon His name, make known His doings among the nations. Sing to Him: yea. sing praises to Him. and relate all His wondrous works. Praise ye His holy name : let the heart of them rejoice that seek the Lord. Seek the Lord and his power : seek ye His face for evermore. Remem- ber His wonderful works which be has done, His signs and the judgments of His mouth. ye seed of Israel, His servants, ye children of Jacob, His chosen. He is the Lord our God, His judgments are in all the earth. Remember forever His covenant, the word which He commanded to a thousand generations : the covenant which He made with Abraham, and his oath to Isaac : and He appointed the same to Jacob for a precept, and to Israel for an everlasting covenant, saying, to thee will I give the land of Chanaan. the lot of your inheritance : when they were but small number, very few and sojourning in it. And they passed (_') II Kings, vi. 62 A HISTORY OF THE WORSHIP OF GOD. from nation to nation, and from a kingdom to another people. He suffered no man to do them wrong, and reproved kings for their sakes. Touch not my anointed, and do no evil to my prophets. Sing ye to the Lord all the earth,, shew forth from day to day His salvation. Declare His glory among the Gen- tiles, His wonders among all people. For the Lord is great and exceedingly to be praised, and He is to be feared above all gods ; for all the gods of the nations are idols, but the Lord made the heavens. Praise and magnificence are before him, strengtli and joy in his place. Bring ye to the Lord, ye families of the nation ; bring ye to the Lord glory and empire. Give to the Lord glory to his name, bring up sacrifice, and come ye in His sight, and adore the Lord in holy becomingness. Let all the earth be moved at His presence, for he has founded the world immovable. Let the heavens rejoice, and the earth be glad : and let them say among the nations, the Lord hath reigned. Let the sea roar, and the fullness thereof ; let the field rejoice, and all things that are in them. Then shall all the trees of the world give praise before the Lord, because He is come to judge the earth. Give ye glory to the Lord, for He is good, for his mercy endureth forever ; and say ye : Save us, God our Saviour, and gather us together, and deliver us from the nations. that we may give glory to Thy holy name and may rejoice in singing Thy praises. Blessed be the Lord, the God of Israel. from eternity to eternity, and let all the people say Amen and a hymn to God." Let the reader recall here to his mind thai the above psalm was sung oil Mount /ion. a very high mountain almost in sight of the river Jordan, which their fathers bad crossed in a miraculou> manner under Josue : in the very country inhabited once by the patriarchs Abraham, Isaac and Jacob : in presence of the ark which contained the tables of the commandments written over with the finger of Gtod. a rase con- A HISTORY OF THE WORSHIP OF GOD. 63 taining some of the manna of bhe desert, and the rod of Aaron that had blossomed : let him remember that the children of Israel saw themselves now a powerful nation, governed by a most wise king, and possessed of a very large and fertile terri- tory, whilst nearly all their enemies were subdued — let the reader recall all these things to his mind, and he will see how appropriate was the hymn of thanksgiving sung by the sacred singers on Mount Zion, and how every word of it must have filled the Israelites with joy and gratitude. The house of Obededom is supposed to have stood on a plat- eau of four acres, six miles west by south of Jerusalem. At the moment that the priests lifted up the ark, the Livites sang, " Let God arise, and let His enemies be scattered, and let them that hate Him flee from before His face. As smoke vanisheth. so let them vanish away, as wax melteth before the fire, so let the wicked perish at the presence of God. And let the just feast, and rejoice before God and be delighted with glad- ness. Sing ye to God, sing a psalm to His name, make a way for Him who ascendeth upon the west ; the Lord is His name." After singing the above canticle of praise, David in the same psalm, reminded Israel of the goodness of God toward them, when taking them out from the captivity of Egypt, he per- formed so many wonders in their behalf in the desert. " God when Thou didst go forth in the sight of Thy people, when Thou didst pass through the desert, the earth was moved, and the heavens dropped at the presence of the God of Sinai, at the presence of the God of Israel. Thou didst pour down upon Thy people, a free rain (the manna) God, and it (Thy people) was weakened, but Thou hast made it perfect. In it (Thy in- heritance) shall (did) Thy animals, (the quails) dwell; in Thy sweetness God Thou hast provided for the poor." Turning now his attention to the mountain of Zion, whither the ark was 64 A HISTORY OF THE WOBSHTP OF GOT). being carried, he addresses it in this manner : " The mountain of God is a fat mountain, a curdled mountain, a fat mountain. Why suspect, ye curdled mountains ? A mountain in which God is well pleased to dwell ; for there the Lord shall dwell unto the end." At the sight of the triumphant march of his people toward Jerusalem, David continues: "They see Thy goings, <» God, the goings of my God, of my King who is in 1 1 is sanctuary. (The ark.) Princes go before joined with singers, in the midst of young damsels playing on timbrels in the choruses, bless ye God the Lord, from the fountains (offsprings) of Israel. There is Benjamin a youth, in exstasy of mind. The princes of Juda are their leaders ; the princess of Zabulon, the princes of Neph- tali. Command Thy strength. God, confirm God what thou hast wrought in us, from Thy temple in Jerusalem, that Kings nia\ offer presents to Thee. * * * Sing to God, ye king- doms of the earth ; sing ye to the Lord. Sing ye to God who mounteth alone the heavens of heavens, to the east. Behold, He will give to His voice, the voice of power : give ye glory to . wish regulations. "So they brought the ark of God and set it in the middle of the tent which David had pitched for it; and they offered holocausts and peace offerings before God. And when David had made an end of offering holocausts and peace offerings, he blessed the people in the name of the Lord, and he divided to all and every one, both men and women, a loaf of bread and a piece of roasted beef and flour fried with oil." ('") We have no description of* this tent or tabernacle erected by David, except that its cover was made of skins. It is however right to surmise that it was a perfect copy of that erected by Moses, which was at this time in Silo ; and also that there were in it "the most holy place, and the holy place/' and before the inmost curtain the altar of incense, the seven branch gold candlestick and the table of the shew bread. We must also suppose that David made a court to protect the tabernacle ; erected dwellings for the priests near it, and had a laver and a brazen altar for holocausts placed in the court; for he appointed priests and Livites " to minister be- fore the ark of the Lord and to remember His works, and to (•) Ps. xxiii. (*1 I Paral. xvi. 66 A I1ISTUKY O? THE WORSHIP OF GOD. glorify aud praise the Lord God of Israel * * * in their courses — others he appointed over the instruments of psaltery and harps, and to sound the cymbals. Porters were also ap- pointed by David to open and close the doore of the new taber- nacle on Mount /ion." Before the tabernacle of the Lord (built by Moses) in the high place which was in Gabaon, David appointed Sadoc the priest aud his brother priests, "thai they should offer holocausts to the Lord, upon the altar of holocausts (that of the desert) continually, morning and evening, according to all that is written in the law of the Lord, which be commanded Israel. Here also in Gabaon, as on Mount Zion. some \wvc appointed by name to give praise to the Lord, because his mercy endureth forever, others sounded the trumpet, and played on the cym- bals, and all kinds of musical instruments, to sing praises to God. Others were appointed to act as porters. " (') CHAPTEB IX. david's power. — bis sin — penance — trials — psalms on THOSE OCCASIONS. After David had been anointed king over Israel, and had taken the citadel of Zion, ••Hiram, king of Sidon, sent messen- gers to him, and cedar trees and carpenters and masons for walls, and they built a house for David." ('"') David dwelt in this magnificent palace •• Now it came to pass when the king sat in his house, and the Lord had given him rest from all his I Paral. \\i. II Kings \, 11. A BISTORT OP THE WORSHIP OF GOD. 67 enemies, be said bo Nathan the prophet, dost thou Bee that] dwell in a house of cedar, and the ark of God is lodged within skins; and Nathan said to David, do all that is in thy heart for God is with thee." But the very same night Almighty God made known to His prophei thai David should not build him a house although he approved of his intention, saying: "I declare to thee that the Lord will build thee a hou6e" that is, that high destinies are in store for thy family, '"and when thou shalt have ended thy days to go to thy fathers, I will raise up thy ^vrd after thee which shall he of thy Bons : and I will establish his kingdom, lie shall build me a house, and I will establish his throne for- ever. I will be to him a father, and lie shall be to me a son ; and I will not take my mercy away from him, as I took it from him that was before thee. But I will settle him in my house and in my kingdom forever." Those magnificent promises applied less to Solomon, than to Him who is pre-eminently called the Son of David by the prophets, the evangelists, the Jews and the Chris- tians. In this sense it was that David understood the promise of God, and he went, prostrated himself before the Lord and said : "Who am I, Lord God, and what is my house, that thou should'st give such things to me ? But even this has seemed little in Thy sight, and therefore Thou hast also spoken concern- ing the house of Thy servant for the time to come, and hast made me remarkable above all men, Lord God." "And what can David say more unto Thee ? For Thou knowest Thy ser- vant. Lord God. For thy word sake, and according to Thy own heart Thou hast done all these great tilings, so that Thou would'st make it known to thy servant. Therefore Thou art magnified <> Lord God, because there is none like to Thee, neither is there any God besides Thee, in all the things that we have heard with our ears. And what nation is there upon earth, as Thy people Israel whom God went to redeem for a people to 68 A HISTORY OF THE WORSHIP OF GOD. Himself , and to make llim a name, and to do f or them greal and terrible things upon the earth, before the face of thy people, whom thou redeemedst to Thyself out of Egypt, from the nation- arid their Gods. For Thou hast confirmed to Thyself Thy I pie Israel to be an everlasting people: and Thou Lord. art become their God. And now Lord, raise up forever the word that thou hast spoken concerning thy servant, and con- cerning his house, and do as thou hast spoken. That thy name may he glorified forever, and it may be said, the Lord of hosts is God over Israel, and the house of Thy servant David shall be established before the Lord. Because Thou, Lord of hosts, God of Israel, hast revealed to the ear of Thy servant, saying. I will build thee a house, therefore hath thy servant found in his heart to pray this prayer to Thee. And now Lord God, Thou art (iod. and Thy words shall be true: for Thou hast spoken to Thy servant these good things. And now begin and bless the house of thy servant, that it may endure forever before Thee, because Thou, Lord God hast spoken it, and with thy blessing let the house of thy servant be blessed forever. (') After receiving of God those magnificent promises, David prefigured the spiritual conquests of the Messiah by the victo- ries he gained over the neighboring nations, viz : the Moabites. the Syrians and ldumeans. ( 9 ) David established admirable order in his own house, and regulated equally well the adminis- tration of his vast kingdom. ( ;I ) He showed the uprightness of his heart by rewarding munificently the children of those who had served him or his predecessor in the kingdom. He seemed at this time of his life to have attained the highest degree of glory that au\ man can aspire to and to be beloved of God as (') II Kings, \ii. Paral. xvii. ii See 1 1 Kings, \ iii. I Paral. wiii. A BISTOBI 01 THE W0B8HIP OF GOD. 69 well as of men : but be undoubtedly aeglected to pray, to watch upon himself, and he Eel! into a horrible crime, which we relate in all its circumstances as we find it in the sacred book. The fall of David is a warning to all ; the example of Unas demonstrates to what degree of virtue this simple soldier had attained by serving God according to His law ; and the peni- tence of David will inspire us with sentiments like unto his. and a boundless confidence in the mercy of God. It may not he amiss, for the purpose of showing the great- ness of the crime of David, to mention that it was probably from the celebrated fortress of Jebus which he had taken by assault, that he looked at that unfortunate woman Avhose beauty caused him to fall. His palace stood on Mount Zion, tin' mountain of God which was so dear to his heart, within sight of the tent which he had erected over the ark ; within the hearing of the sacred songs which himself had composed, where- with the priests of the most high celebrated His praise night and day. Perhaps from his palace he saw the lights which shone around the tabernacle. But David was now carried away by passion; lie might apply to himself the words which he had recited on the recurrence of each pasch : " they have eyes and they do not see, and they have ears and they do not hear." " And it came to pass at the return of the year, at the time that kings go forth to war, that David sent Joab and his ser- vants with him. and all Israel, and they spoiled the children of Amnion and besieged Rabba ; but David remained in Jerusalem. In the meantime, it happened that David arose from his bed after noon, and walked upon the roof of the king's house ; and he saw from the roof of his house a woman washing herself, over against him : and the woman was very beautiful. And the king sent and inquired who the woman was : and it was told him that she was Bethsabee the daughter of Eliam, the wife of 70 A TIIsTOKV OF THE WOBBHIP OF GOD. I " rias the Hethite. And David sent messengers and took her, and she came in to him. and be slept with her : and presently she was purified from her ancleanness, and she returned to her house, having conceived. Ami she sent and told David, and said: I have conceived. " (') According to the law of Moses an adulterous woman and her accomplice were liable to be punished with death. David's perplexity was now very great. With a view to conceal his crime from Urias. lie sent to dual), saying : "Send me Urias the Hethite. And Joab sent Urias to David, and Trias came to David. And David asked how Joab did. and the people, and how the war was carried on. And David said to Urias. go into thy house and wash thy feet. And Urias went from the king's house, and there went out after him a mess of meat from the king. But Trias slept before the gate of the king's house, with the other servants of his Lord, ami went not down to his own house. And it was told David by some that said: Urias went not, to his house. And David said to Urias: Didst not thou come from thy journey? Why didst not thou go down to thy house? And Trias said to David : the ark of God, and Israel and Juda dwell in tents, and my Lord Joab and the servants of my Lord abide upon the face of the earth, and shall I go into my house, to eat and to drink, and to sleep with my wife ? By thy welfare, and by the welfare of thy soul. I will not do this thing. Then David said to [Trias: Tarry here to-day, and to-morrow I will send thee away. Trias tarried in Jerusalem that day and the next. Ami David called him to eat and to drink before him. and he made him drunk : and he went out in the evening, and slept on his couch with the servants of his Lord, and went not down into his house." 'Idle next morning he senl him hack with the following letter to Joab: " Set ye Urias in the front of the battle where the fighl II King . \i. A HISToltV OF THE WORSHIP OF GOD. 71 i> strongest : and leave ye liim that lie may be wounded ami die.'* Joab did but too well fulfil the behest of his master, ami he sent word to David concerning the death of TJriaB. Beth- sabee, who was probably ignoranl of the plot which lead to the death of her husband, mourned for him. ••Then David sent and brought her into his own house, and she became his wife and she bore him a son, and this thing which David had done was displeasing to the Lord."' (') David was no longer the man according fco the heart of God. He however did not abandon him and "sent to him Nathan the prophet, who said to him : There were two men in one city, the one rich and the other poor. The rich man had exceeding many sheep and oxen. But the poor man had nothing at all but one little ewe lamb, which he had bought and nourished up ; and which had grown up in his house together with his children, eating of his bread and drinking of his cup and sleeping in his bosom, and it was unto him as a daughter. And when a certain stranger had come to the rich man, he spared to take of his own sheep and oxen to make a feast for that stranger, who was come to him, but took the poor man's ewe, and dressed it for the man that was come to him. And David's anger being exceedingly kindled against that man, he said to Nathan : As the Lord liveth, the man who has done this is a child of death. And Nathan said to David : Thou art the man.'' (') He then reproached him in God's name for his two- fold crime of adultery and murder and his ingratitude to God who had loaded him with so many blessings. He announced to him that great calamities would soon fall upon his house, that the sword should not depart from it, "because thou hast despised me, and nasi taken the wife of Unas the Hethite to be (')II Kings, xi. (*) II Kings, xii. 72 A HISTORY OF THE WORSHIP OF GOD. thy wife, * * * And David said to Nathan : 1 have sinned againsi the Lord. And Nathan said to David : The Lord also hath taken away thy sin ; thou shalt not die. Nevertheless, because thou hast give occasion to the enemies of the Lord to blaspheme, for this thing the child that is horn to thee shall surely die. * * * The Lord struck the child which the wife of Urias had borne to David, and his life was despaired of. And David besought the Lord for the child ; and David kept a fast, and going in by himself, lay upon the ground. And the ancients of his house came to make him rise from the ground, but he would not. neither did he eat meat with them. And it came to pass on the seventh day that the child died, and the servants of David feared to tell him that the child was dead : for they said, behold when the child was yet alive we spoke to him and he would not hearken to our voice : how much more will he afflict himself if we tell him that the child is dead ? But when David saw his servants whispering he understood that the child was dead, and he said to his servants : Is the child dead ? They answered him. he is dead. Then David arose from the ground, and washed and anointed himself ; and when he had changed his apparel, he went into the house of the Lord and worshipped, and then he came into his own house and he called for bread and ate. And his servants said to him : What thing is this that thou hast done ? Thou didst fast and weep for the child while it was alive : but when the child was dead thou didst rise up and cat bread. And he said : Whilst the child was yet alive I tasted and wept for him : for I said, who knoweth whether the Lord will not give him to me. and the child may live ? lint now that he is dead, why should I fast ? Shall I be able to bring him buck any more ? I shall go to him rather, but he shall not return tome. And David comforted Bethsabee his wife * * * and she bore a son. and he called his name A BISTORT OF THE WORSHIP OF COD. 73 Solomon, "(') that is peaceful, through n prophetic reference to his peaceful reign, and also to that of the Messiah, <>i whose person Solomon was to be the type. The Lord loved Solomon, and directed Nathan the prophet to have him called Jedediah, or amiable to the Lord. We can now appreciate the enormity of the sin of David who had fallen so low after attain inn,- a decree of virtue so exalted. His impenitence lasted along time; for the child was born of his adulterous commerce with Bethsabee. and David had not yet re- turned to his (iod. Did he during the time of his impenitence use to go and pray before the ark. especially on the Sabbath or Festival Days ? We imagine that he was afraid to kneel down in the presence of that honse of God. which contained the two tables of stone on which the Almighty had written with His own hand — '-Thou shalt not commit adultery. Thou shalt not kill." Did David during the long sad days of his revolt against (iod. compose any psalm in praise of the mountain of Zion, in praise of the great merciful (iod who dwelt in the tabernacle ? Did hi' go to Gabaon and have holocausts and sacrifices for sin offered there on the altar of brass erected by Moses ? These are questions that can not be answered, yet we know that no one can serve two masters. David had gone down to the depths. Blessed, therefore, was the day when he at the voice of Nathan confessed and exclaimed ••! have sinned, and when the prophet declared to him: The Lord has taken away thy sin." From that moment he began a life of penance. From that moment we behold him lie down prostrate on the floor of his palace and we hear him ex- claim in the bitterness of his soul. •• Have mercy on me, (iod. according to Thy great mercy: and according to the multitude of Thy tender mercies blot out my iniquity. Wash me yet more i 1 ) II Kinji-. xii. 74 A HISTORY OF THE WORSHIP OF GOD. from my iniquity, and cleanse me from my sin; * * * turn away Thy face from my sins, and blot out all my iniquities, * * * Cast me not away from Thy face, and take not Thy Hoi} spirit from me." "0 Lord rebuke me n<>t in thy indigna- tion, nor chastise me in Thy wrath. Have mercy on me, Lord, for I am weak: heal me, Lord, Eorjny hones are troubled. * * * Turn to me, Lord, and deliver my soul; save me for Thy mercy's Bake." " Out of the depths I have cried to Thee Lord, Lord hear my voice. Let Thy ears be attentive to the voice of my supplication, if Thou, Lord, wilt mark iniquities, Lord, who shall stand it ?" How well he has described to us his grief and remorse. " Thy arrows are fastened in me, and Thy hand has been strong upon me. There is no health in my flesh because of Thy wrath; there is no peace for my bones be- cause of my sins. * * * I am become miserable, and am bowed down to the end. I walked sorrowful all the day long. * * * I am afflicted, and humbled exceedingly: I roared with the groanings of my heart. My heart is troubled, my strength has left, and the light of my eyes itself is not with me." The penitent King hereby humbly acknowledged his guilt be- fore God. " I kuow my iniquity, and my sin is always before me. * * * To Thee only (principally) have I sinned, and have done evil before Thee. * * * Deliver me from blood (the blood of Urias.) God, thou (rod of my salvation * * * I have acknowledged my sin to Thee, and my injustice I have not concealed. I said 1 will confess against myself my injustice to the Lord, and Thou hast forgiven the wickedness of my sin." David had prayed and fasted for the recovery of his sick child, ami how much more severe was now his penance for his own griev- ous transgressions! ''I have labored in my groanings, every night I will wash my bed: I will water m\ couch with my tears." If Thou badsl desired sacrifice, I would indeed have [riven it: A BISTORT? OF THE WORSHIP OF GOD. 75 with burnt offerings Thou will nol be delighted. A sacrifice to God is an afflicted spirit ; a contrite and humbled heart, God, Thou will not despise." The sentiments of penance which filled the heart of David were united with :i humble confidence in bis mercy. W he says to the Lord: "If Thou, Lord, wilt mark m\ iniquities, Lord who shall stand it? he replies, * * * •• with Thee, Lord, there is merciful forgiveness, and by reason of Thy law 1 have waited for Thee, Lord My soul hath relied on His word, my soul hath hoped in the Lord. * * * Be- cause with the Lord there is mercy and with Him plentiful redemption." Almighty <f David who would have the Boy Absalom to be saved, pierced his heart with his lances whilst he lay suspended from a thick and large oak. between the heaven and the earth. Then it was that David carried away by his grief. " went up to the high chamber over the gate, and wept; and as he wept he spoke in this manner: My son Absalom. Absalom my son. who would grant me that I might die for thee! Absalom my son. my bod Absalom ! " ( s ) .Many were the trials which David had to undergo before his death, since the day of his ascension to the throne over all Israel; he had to tight against the enemies of his country, to witness the revolt of his subjects, to see many evils and calam- ities in his own family or among his officers; but with the pro- tection of God, he rose above all difficulties. ( J ratef ulness to God was one of the most remarkable quali- ties of this King. Let ns hear the canticle of David, the sen ant of the Lord; words that he spoke on the day that the Lord de- livered him from the hands of all his enemies, and from the hand of Saul. "1 will love Thee. <> Lord my strength. The Lord is my armament, my refuge and my deliverer. .My God is my helper, and in Him will I put my trust ; my protector and the horn of my salvation, and my support. Braising. I will call ('i II Kings, w. Ibid. \ \ iii. A HISTOHY OF THE WORSHIP OF GOI>. 77 upon the Lord, and I shall be saved from my enemies. The sorrows of death surrounded me; and the torrents of iniquity troubled me. The sorrows of hell encompassed me, and the snares of death prevented me. In my affliction I called upon the Lord, and I cried to my God, and He heard my voice from His holy temple (of heaven) and my cry before Him came into His ears. * * * lie sent from on high and took me, and received me out of many waters. lie delivered me from m\ strongest enemies, and from them that hated me. for they were too strong for me. They prevented me in the day of my afflic- tion, and the Lord became my protector, and He brought me forth into a large place. He saved me, because He was well pleased with me. And the Lord will reward me according to my justice, and will repay me according to the cleanness of my hands, because I have kept the ways of the Lord, and have not done wickedly against my God. For all His judgments are in my sight, and His justices I have not put away from me. And I shall he spotless with Him, and shall keep myself from my in- iquity. And the Lord will reward me according to my justice, and according to the cleanness of my hands before His eyes. With the holy Thou wilt be holy, and with the innocent man Thou wilt be innocent. And with the elect Thou wilt be elect, and with the perverse, Thou wilt be perverted. For Thou wilt save the humble people, but wilt bring down the eyes of the proud. For Thou lightest my lamp. Lord. my God en- lighten my darkness. For by Thee I shall lie delivered from temptation, and through my God I shall go over a wall. As for my God, His way is undefined, the words of the Lord are tire tried. He is the protector of all that trust in Him. For who is God but the Lord ? or who is God. but our God ? God who hath girt me with strength, and made my way blameless. W ho hath made my feet like the feet of harts, and who setteth me 78 A HISTORY OF THE WORSHIP OF GOD. upon high places. Who teaches ray hands t<> war, and Thou 1 iast made in\ arms like a brasen bow. And Thou bast given me the protection of Thy salvation, and Thy right band bath held me up, and Thy discipline hath corrected me unto the end. and Thy discipline the same shall teach me. Thou hast enlarged my steps under me and my feet are not weakened. I will pursue after my enemies, and overtake them, and I will not turn again till they are consumed. I will break them, and they shall not be able to stand ; they shall fall under my feet. And thou hast girded me with strength unto battle, and bast subdued under me them that rose up against me, and Thou hast made my enemies turn their back upon me, and bast destroyed them that hate me. They cried, but there was none to save them, to the Lord, but He heard them not. And I shall beat them as small as the dust before the wind. I shall bring them to naught, like the dirt in the streets. Thou wilt deliver me from the contradictions of the people. Thou wilt make me head of the Gentiles. A people which I knew not hath served me, at the hearing of the ear they have obeyed me. The chil- dren that are strangers have lied to me, strange children have faded away, and have halted from their paths. The Lord liveth. and blessed be my God. and let the God of my salvation be ex- alted. God who avengest me. and subduest the people under me, my deliverer from my enemies. And Thou wilt lift me up above them that rise up against me ; from the unjust man Thou wilt deliver me. Therefore will 1 give glory t<> Thee, o Lord, among the nations, and I will sing a psalm to Thy name, giv- ing great deliverance to his King, and showing mercy to David His anointed, and to His seed forever." (') I I's. wii. A HISTOHY OF THE WORSHIP 01 GOD. 79 CHAPTER X. MOUNT MOUIAH. Iii the following event connected with the life of David, we shall admire his devotion to the welfare of his people and his zeal to promote the glory of God. " And satan rose up against Israel, and moved David to number Israel.'' The taking of this census was unnecessary, and in the manner in which it was made it was contrary to the prescriptions of the law. which said: •• When thou shalt take the sum of the children of Israel ac- cording to their number, every one of them shall give a price for their soul to the Lord, and there shall be no scourge among them when they shall be reckoned. And this shall everyone give that passeth at the naming. * * * He that is counted in the number from twenty years and upwards, shall give the price. The rich man shall not add half a side, and the poor man shall diminish nothing. And the money received which was contributed by the children of Israel, thou shalt deliver un- to the uses of the tabernacle of the testimony, that it may be a memorial of them before the Lord, and He may be merciful to their souls.'* (') This law had been neglected, and it may be that the action of David had been prompted by ambition or pride. Joab seemed to fear the consequence of it and said to David: " The Lord make this people a hundred times more than they are, but my Lord the King, are they not all Thy servants, why does my Lord seek this thing, which may be im- puted as a sin to Israel ? But the King's word rather prevail- ed." The people were numbered, but "God was displeased with this tiling that was commanded and He struck Israel. And (') Ex. xxx. 80 A HISTOKY OF THE WOR8HIP OF iniquity of Thy servant for I have done foolishly." We may surmise that God anon the confession of David, blotted away the guilt of hi* soul, but He required atonement. '"The Lord sent a pestilence upon Israel, and there fell of Israel seventy thousand men. And lie sent an angel to Jerusalem to strike it. and as lie was striking it. the Lord be- held, and took pity for the greatness of the evil, and said to the angel that destroyed : It is enough, now stop thy hand. And the angel of the Lord stood by the threshing floor of Oman the Jebusite. And David lifting up his eyes saw the angel of the Lord standing between heaven and earth, with a drawn sword in his hand, turned against Jerusalem, and both he and the ancients clothed in hair cloth-, fell down Hat on the ground. And David said to God : Am not I he who commanded the people to be numbered, it is I that have sinned, it is I that have done the evil, but as for this flock, what has it deserved ? Lord my God, let Thy hand be turned, I beseech Thee upon me, ami upon my father's house, have mercy and let not Thy people be destroyed. And the angel of the Lord commanded Cod to tell David to go up and build an altar to the Lord God in the threshing floor of Oman the Jebusite. Ami David went up according to the word of God. which he spoke to him in the name of the Lord. Now when Oman looked up and saw the angel, he and his four sons hid themselves, for at that time he was threshing wheat in the floor. And as David was coming to Oman. Oman saw him and went out of the threshing floor to meet him. and bowed down to ldm, with his laee to the ground. And David said to him, give me this place of thy threshing floor, that 1 may build therein an altar to the Lord, but thou shalt take of me as much iiioii.'N as it is worth, that the plague may cease from the peo- ple. And Oman said to David, take it and let my Lord the A HISTOKY OF THE WORSHIP OF GOD. 81 King do all that pleaseth him. and moreover, the oxen also, I give for a holocaust, and the drays for wood, and the wheat for the sacrifice. I will give it all willingly. And King David .said to him. it shall not be so. but I will give tbee money as much as it is worth, for I must not take it from thee and so offer to the Lord holocausts free of cost. So David gave to Oman for the place six hundred sides of gold of just weight (for the whole mountain, having paid separately besides for the threshing floor and theoxen). And he built there an altar to the Lord, and lie offered holocausts and peace offerings, and he called upon the Lord, and he heard him by sending tire from heaven upon the altar of the holocaust. And the Lord commanded the angel, and he put op his sword again into the sheath. And David see- ing that the Lord had heard him, in the threshing floor of Oman the Jebusite, forthwith offered victims there."' (') The pious King desired on that day to go to Gabaon, where was the tabernacle of God which Moses made, and the altar of holo- causts used by the Israelites in the desert, but he "could not go to the altar to pray to God, for he Mas seized with an exceed- ing great fear, seeing the sword of the angel of the Lord." (") But in the fire which came down from heaven and devoured the holocaust in the threshing floor of Oman, he saw that God ap- proved of this place for the building of the temple. It was well known in Israel, that God desired to be worshiped in a temple built on the place which He would choose, when the people would be settled in the country, and David himself had been praised by the Almighty for the desire he had enter- tained to be himself the builder of that house of God. Great then was the joy of David, when the Almighty inspired him to say of Mount Moriah : '"This is the house of God and this is (') I Paral. xxi. (i Ibid. «i 82 A HISTORY OF THE WORSHIP OF GOD. the altar for the holocaust of Israel." (') Apart from the natur- al beauty of the spot, Moriah had witnessed the sacrifices of Melchisedeck and of Abraham, and on this same day the Lord had heard David by sending fire from heaven upon the altar of the holocaust. Next to the days of the publication of the ten command- ments and of the ceremonial laws on Mount Sina. this day of the designation of the site for the temple must be considered as one of the most remarkable in the history of the people of God, and of the worship which himself had instituted for His people. The temple which David had desired to build, was erected some years after this event, on the threshing floor of Oman, by his son Solomon. Here, on the day of the dedication of the magnificent structure, they sang the following psalm, composed by the wisest of men for this occasion. In reading it one seems to behold anew all that was done by David in the carrying of the ark to the mountain of Zion in the city of David. " Lord, re- member David, and all his meekness " (in the midst of his trials,) "how he swore to the Lord, he vowed a vow to the God of Jacob. If 1 shall enter into the tabernacle of my house, if I go up into the bed wherein I lie ; if I give sleep to my eyes, or slumber to my eyelids, or rest to my temples, until I find out a place for the Lord, a tabernacle for the God of Jacob. Behold we have heard of it in Ephrata, we have found it in the fields of the wood. We will go into His tabernacle : we will adore in the [dace where his feet stood. Arise, Lord, unto Thy rest- ing place. Thou and the ark which Thou hast sanctified. Let Thy priests be clothed with justice, and let Thy saints rejoice." After celebrating the zeal of his father in carrying the ark to Mount Zion and finding a place for the Lord, Solomon implores the mercy of Qod upon himself in consideration I i I Par. \\ii. A HISTORY OF THE WORSHIP OF GOD. 83 of David his father. "For th\ servant David's Bake, turn not away the face of Thy anointed. Foi the Lord hath chosen Zion. lie hath chosen it for His dwelling. Thia my resl for ever and ever, here will I dwell, for 1 have chosen it. Blessing I will hless her widow. I will satisfy her poor with bread. I will clothe her priests with salvation, and her saints will rejoice with exceeding great joy. There will I hring forth a horn to David. (The power and glory promised to his son.) I have prepared a lamp for my anointed. I lis enemies I will clothe with confusion, hut upon him shall my sanctification Hourish.'' (') CHAPTER XL LAST DAYS OF DAVID. — HE MAKES PREPA RATIONS FOR THE BUILDING OF TFIE TEMPLE. Solomon, son of David by Bethsabee, was before his birth designated by God to succeed David, and his succession was early promised to Bethsabee. His kingly prospects and life. were, however, endangered by the attempted usurpation of Adonias. But David, at the instance of Nathan and Bethsabee. promptly interfered, and caused Solomon to be anointed and en- throned. Before David's death, Solomon was again formally and publicly proclaimed and anointed king, and received from his father a solemn charge as his successor, and as the builder of the future temple. "And David assembled all the chief men of Israel, the princes of the tribes, and the captains of the companies, who waited on the king, and the captains over thou- sands, and over hundreds, and those who had charge over the Ps. exxxi. 84 A HISTORY OF THE WORSHIP OF GOD. substance and possessions of. the king, and his sons with the officers of the court, and the men of power, and all the bravest of the army at Jerusalem, and the king rising up and standing, said : Hear me my brethren, and my people ; I had a thought to have built a house in which the ark of the Lord, and the foot- stool of our God might rest, and I prepared all things for the building. And God said to me : thou shalt not build a house to my name, because thou art a man of war, and hast shed blood. But the Lord God of Israel chose me of all the house of my father, to be king over Israel forever ; for of Juda He chose the princes ; and of the house of Juda, my father's house: and among the sons of my father, it pleased him to choose me king over all Israel. And among my sons (for the Lord hath given me many sons), He hath chosen Solomon, my son, to sit upon the throne of the kingdom of the Lord over Israel. And he said to me : Solomon, thy son, shall build my house and my courts ; for I have chosen him to be my son, and I will be a father to him. And I will establish his kingdom forever, if he continue to keep my commandments, and my judgments, as at this day. Now then, before all the assembly of Israel, in the hearing of our God, keep ye and seek all the commandments of the Lord our God, that you may possess the good land, and may leave it to your children after you forever. And thou, my sou Solomon, know the him from above, (') ami of the temple, i Par, \\\ iii. 19. .V HISTORY OF THE WORSHIP OF GOD. 85 and of the treasury, and of the upper 11 \ and of the inner chambers, and of the house for the mercy Beat, as also of all the courts, which he had in his thoughts, and of the chambers round about, for the treasures of the house of the Lord, and for the treasures of the consecrated things. " (') With this David gave to Solomon the order in which the priests and Livites were to be distributed for the right perform- ance of the acts of divine worship. He also informed him of the great amount of gold, silver, brass, iron and marble which he had collected toward this building. These riches were still increased by voluntary contributions by the Israelites, of precious stones, gold, silver brass and iron. They all felt rejoiced when they made those offerings, for they cheerfully offered them to Jehovah. David especially was beside himself for joy. * * * " He blessed the Lord before all the multitude, and said : Blessed art Thou, Lord the God of Israel, our father from eternity to eternity. Thine, O Lord, is magnificence and power. and glory and victor}^ : and to Thee is praise, for, all that is in heaven and in earth is Thine. Thine is the kingdom, Lord, and Thou art above all princes. Thine are riches, and Thine is glory. Thou hast dominion over all, in Thy hand is power and might : in Thy hand greatness, and the empire of all things. Now. therefore, our God, we give thanks to Thee, and we praise Thy glorious name. Who am I, and what is my people, thai we should be able to promise Thee all these things ? all things arc Thine, and we have given Thee what we received of Thy hand, for we are sojourners before Thee, and strangers as were all our fathers. Our days upon earth are as a shadow, and there is no stay. Lord our God, all this store that we have prepared to build Thee a house for thy holy name, is from Thy hand, and (') I Par. xxviii. 86 a nrsroRY of the worship of god. all things are Thine. I know, my God, that Thou provest hearts and lovest simplicity, wherefore also, I. in the simplicity of my heart have joyfully offered all the things, and I have seen with great joy Thy people which arc here present offer Thee their offerings. O Lord, God of Abraham and of Isaac, and of Israel our fathers, keep forever this will of their hearts, and let this mind remain always for the worship of Thee. And give to Solomon, my son. a perfect heart, that he may keep Thy com- mandments ami Thy ceremonies, and do all things and build the house for which I have provided the charges. And David com- manded all the assembly : Bless ye the Lord our God. And all the assembly blessed the Lord, the God of their fathers : and they bowed themselves, and worshipped God, and then the king. And they sacrificed victims to the Lord ; and they offered holo- causts the next day, a thousand bullocks, a thousand rams, a thousand lambs with their libations, and with everything pre- scribed, most abundantly for all Israel. And they ate and drank before the Lord that day with great joy. And they anointed the second time Solomon the son of David, and they anointed him to the Lord to be prince, and Sadoc to be high priest. (') David died in a good age full of days and riches and glory. The days that he reigned over Israel were forty years: in Heb- ron he reigned seven years, and in Jerusalem three and thirty years. lie was thirty years of age when he began to reign. He WOB buried in the city of David or in the fortress of Zion. No man's memory has ever been held in greater veneration than that of David : not merely by the descendants of Israel after a Lapse of thirty centuries, but by all Christians all over the world. Indeed, if we except his fall and the year of hie impenitence, we find him to be a model for our imitation, as the son of Isai. the conqueror of Goliath, the respectful sub- ('; 1 Par. \.\i.\. A BI8T0BY OF THE WOK8HIF OF <:<>!>. 87 jed of the kino- who persecuted him, bu< especially as the ser- vant of God. to whose will he submits in trials and dangers, whose greatness, goodness and providence he celebrates in bis psalms, whose knowledge and glory he endeavors to promote in every manner. When reigning over all Israel lie looks upon his throne as the throne of God himself. "He hath chosen Solo- mon my sun to sit upon the throne of the Kingdom of the Lord over Israel." (') The law of God was the rule of David's gov- ernment, and when he is about to die, he commands his son to always observe the law which the Lord gave to Moses, " that thou mavst understand all that thou doest.'* To meditate on the law of God day and night were the de- lights of King David; he announced it in presence of kings, and was not ashamed. This law had made him wiser than his enemies, more gifted with intelligence than Ins masters, than old men of consummate wisdom. ( 2 ) David fell, but he repents, and becomes the model of peni- tents for all ages to come. When the prophet places his crime before his eyes, he acknowledges his guilt, his heart is moved with sorrow, he humbly awaits all the punishments announced to him. He spends whole nights in weeping, waters his couch with his tears, and not satisfied with the works of penance which he does in secret, he writes down penitential psalms, which proclaim his fall to all future generations. We bear him on this very day repeat through the voices of innumerable Christians: " Have mercy on me, Lord, according to Thy great mercy." * * * We hear him still proclaim in grate- ful accents: "Bless the Lord, my soul: and let all that is within me bless His holy name. Bless the Lord, my soul, and never forget all lie hath done for thee. Who forgiveth all thy (') I Far. x.wiii. .~>. ('-') Ps. cxviii. 88 A BISTORI OF THE WORSHIP OF GOD. iniquities; who healeth all thy diseases. Who redeemeth thy life from destruction, who crowneth thee with mercy and com- passion. Who satisfieth thy desires with good things. Thy youth shall he renewed like the eagle's. The Lord doeth mercy and judgment for all that suffer wrong. He hath made His ways known to Moses: His wills to the children of Israel. The Lord is compassionate and merciful; long suffering and plenteous in mercy. He will not always be angry: nor will he threaten forever. He hath not dealt with us according to our sins, nor rewarded us according to our iniquities. For according to the height of the heavens above the earth. He has strengthened His mercy towards those that fear him. As far as the east is from the west, so far hath He removed our iniquities from us. As a father has compassion on his children, so hath the Lord compassion on them that fear Him; for He knows our frame; He remembereth that we are dust; man's days are as grass, as the flowers of the field, so shall he flourish. For the spirit shall pass in him, and he shall not be, and he shall know his place no more: but the mercy of the Lord is from eternity and unto eternity upon them that fear Him; and His justice unto child- ren's children to such as keep His covenant and are mindful of His commandments to do them. The Lord hath prepared His throne in heaven, and His kingdom shall rule over all. Bless the Lord all ye His angels; you that are mighty in strength and execute His word, hearkening for the voice of His orders. Bless tlie Lord, all ye His hosts, you ministers of His. that do His will. Bless the Lord, all His works, in everyplace of \\\> dominion; <) my soul, bless thou the Lord." (') Zeal toward the beauty of the house of God, and the order of this worship seemed to be the distinctive trait of David's char- acter. He could not bear to live in a palace whilst the ark of (') I's. civ. A HISTOKY OF THE WORSHIP OF OOD. 69 God was kepi under a tent. He swore he would qoI enter the interior of his house, to give no sleep to bis eyes until lie had found a place for Jehovah, a dwelling for the God of Jacob. A.a to the house he had willed to build, he wished it to be a struc- ture so magnificent thai it would spread in every country of the world the name and the glory of Jehovah. To the construc- tion of this temple all the nations contributed, \\/..\ Israel and its king by voluntary contributions, the neighboring people by the riches taken away from them in war. or the tributes laid upon . them. Tyre. Sid on, Egypt, all the allies of David and his son. will send them not costly materials only, but- also architects and skilled workmen. One hundred and fifty thousand proselytes gathered from all parts of the world, hewed stone in the moun- tains, and carried them to the proper place. David wished the beauty of the worship of God to he in keep- ing with the future temple. He therefore set apart twenty-four sacerdotal families which were to succeed one another in the service of the temple, and the oblation of sacrifices under the high priest. Twenty-four thousand Levites were appointed to help them in their functions. Four thousand singers and mu- sicians, divided into twenty-four courses, led by two hundred and eighty-eight directors, were to replace one another every week, to sing the praise of the Eternal. He appointed Asaph. Ileman and Idithan to he head directors. No people ever had or ever will have hymns comparable with those of King David. He sang with a perfection never at- tained by profane authors, all that is true, all that is great, sub- lime and amiable. He praised Him who is, proclaimed the mag- nificence of His works, the wonders of His providence, the riches of His mercy, the sweetness of his law. He wrote of man. his baseness and greatness, his fall and restoration, his life of a day on earth and his immortal hones; he told in his 90 A HISTORY OF THE WORSHIP OF GOD. sue red songs of the mediator between God and man, His pas- sion. Bis death, Eis resurrection and triumph, His empire over the nations, and the church which he was to found. David was king over Israel, and he loved to remind his peo- ple of the special providence of God unto them; but he de- lighted above all, to tell of the desired of all nations, the Saviour of the world, and of the struggles and triumphs of his church. Let us read the 109th Psalm, and listen to David's in- structions as regarding the ineffable generation of the .Messiah. His eternal priesthood, and future ruling of the world. (') "The Lord said to my Lord, sit Thou at my right hand, until I make Thy enemies Thy footstool. The Lord will semi forth the sceptre of thy power out of Sion; ride thou in the midst of Thy enemies. With Thee is the principality, in the da\ of Thy strength, in the brightness of the saints. From the womb before the day star I begot Thee. The Lord hath sworn, and He will not repent. Thou art a priest forever according to the order of Melchisadeck. The Lord at thy right hand hath broken kings in the dav of His wrath. He shall judge among nation.-: He shall till ruins; He shall crush the heads in the land of many. He shall drink of the torrent in the way. therefore shall lie lift up the head." Which are those bitter wat rs wherewith he will be drenched; who is the Lord born on the bosom of Jehovah, the priest eternal, the future ruler of the universe? David di- vinely inspired has declared it, and a thousand years later, the Christ will repeat it on the cross of Calvary. "0 God, my God, why hast Thou forsaken me? Far from my salvation are the words of my sins. <> my God, I shall cry by day. and Tl wilt not heai', and l>\ aight, and it shall not be reputed as folly in me. Ibit- Thou dwellesl in the holy place, the praise of (>) Thie psalp Jesus Chrial applied to Himself . Math, xxii, 45, A HISTORY OF THE WOKKHIP OF OOD. '.»] Israel. In Thee have our fathers hoped; bhey have hoped, and Thou hast delivered them. They cried to Thee and they were saved; they trusted in Thee, and were not confounded. But 1 am a worm and no man; the reproach of men. and the out- cast of the people. All they that saw me have laughed me to scorn; they have spoken with tin- lips and wagged the head. He hoped in the Lord, let Him deliver Him; let Him save Him, see- ing He delighted in Him. For Thou art lie that hast drawn me out of the womb, my hopes from the breasts of my mother. I was east upon Thee from the womb. From my mother's womb. Thou art my God, depart not from me. For tribu- lation is very near; for there is none to help me. Many cares have surrounded me; fat hulls have besieged me. They have opened their mouths against me, as a lion ravenous and roaring. I am poured out like water, and all my bones are scattered. My heart is become like wax melting in the midst of my bowels. My strength is dried up like a potsherd, and my tongue hath cleaved to my jaws; and Thou hast brought me down into the dust of death. For many dogs have encompassed me ; the council of the malignant hath besieged me. They have dug my hands and feet., they have numbered all my bones. And they have looked, and stared upon me. They parted my garments among them, and upon my ves- ture they have cast lots. But Thou. Lord, remove not Thy help to a distance from me ; look toward my defense. Deliver. Lord, my soul from the sword, my only one from the hand of the dog. Save me from the lion's mouth, and my lowness from the horns of the unicorns. I will declare Thy name to my breth- ren ; in the midst of the church will I praise Thee. Ye that fear the Lord praise Him ; all ye the ^^'i] of Jacob glorify Him. Let all the seed of Israel fear Him, because he hath not slighted, nor despised the supplication of the poor man. Neither hath 92 A HISTORY OF THE WORSHIT OF GOD. he turned away His face from me : and when I cried to Him He heard me. With Thee is my praise in a great church: I will pay my vows, in the sight of them that fear Him. The poor shall eat and shall be tilled : and they shall praise the Lord that seek Him; their hearts shall live for ever and ever. All the ends of the earth shall remember, and shall be converted to the Lord, and all the kindreds of the Gentiles shall adore in his sight. For the Kingdom is the Lord's, and He shall have Dominion over the nations. All the fat ones of the earth have eaten, and have adored ; all they that go down to the earth shall fall before Him, and to Him my soul shall live, and my seed shall serve Him. There shall be declared to the Lord a generation to come, and the heavens shall show forth His justice to a people that shall be born, which the Lord hath made." (') In this gospel-like prophetical language which the Saviour will repeat on Calvary, we find the least expected circumstances of His passion. His hands and His feet are pierced. His gar- ments are divided, they east lots upon his tunic. We find in this psalm the very words used by those who insulted Him ; and we see next, the great church wherein God is to be praised for ever- more, and the most distant peoples, the most powerful of the earth returning to Him. Their conversion however was not to be brought about without struggle, and of this struggle we are also informed by David, in the following psalm interpreted in this sense by the apostles themselves. "Why have the Gentiles raged, and the peoples devised vain things? The Kings of the earth stood up. and the princes met together, against the Lord and againsl His Christ. Let us break their bonds asunder and let us cast away their yoke from us. He that dwelleth in heaven shall laugh at them ; and the Lord shall deride them. Then ahall Me speak to them iii Mis anger, and trouble them in Mis (') Vs. xxi. A HISTORY OF THE WORSHIP OF GOD. 93 rage. Bui I am appointed King by Him over Zion, His holy mountain, preaching His commandment. The Lord hath said to me, Thou art my Son. this day have I begotten Thee. Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession. Thou shall rule them with a rod of iron, and shaft break them in pieces like a potter's vessel. And now, ye Kings understand : receive instruction you who judge the earth. Serve ye the Lord with fear, and rejoice unto Him with trembling. Embrace discipline, lest at any time the Lord be angry, and yon perish from the just way. When his wrath shall be kindled in a short time, blessed are all they that trust in him.'" (') There are many other psalms of David of which the prophe- cies concerning the Messiah were applied to our Lord Jesus Christ by the apostles and the synagogue. ••Sacrifice and ob- lation Thou dids't not desire ; but Thou hast pierced ears for me. Burnt offering and sin offering Thou dids't not require : then said I, behold I come. In the head of the book it is writ- ten of me, that I should do Thy will. my God, I have de- sired it, and Thy law in the midst of my heart. I have declared Thy justice in a great church, lo, I will not restrain my lips, and Lord Thou knowest it. I have not bid thy justice within my heart : I have declared Thy truth and Thy salvation. I have not concealed Thy mercy, and Thy truth from a great council.'' (") In another one of his psalms, David thus addresses the Mes- siah : "Thy throne, God, is for ever and ever ; the sceptre of Thy Kingdom is a sceptre of uprightness. In the beginning O Lord Thou foundedst the earth, and the heavens are the works of Thy hands. They shall perish, but Thou remainest : and all (') Ps. ii. (-) Ps. xxxix. 7 to 12. 94 A HISTORY OF THE WORSHIP OF GOD. of them shall grow old like a garment, and as a vesture Thou shall change them, and they shall lie changed. But Thou art always the self Mime, and Thy years shall not fail.*' (') \\ hat has been written of David confirms all that has been said regarding the worship of God, viz : That God has ever re- quired of men exterior sacrifices, obedience to the pontiffs ap- pointed by Him, observance of his commandments, and hope in the Redeemer to come. David had the honor not merely of prophe- cying about the Christ, hut also of tipifying Him : and the Israelites over whom he reigned never forgot that the desired of all nations was to be son of David. CHAPTER XII. Section l. — solomon — building of the temple — its dedi- cation — THE FALL OP SOLOMON — DEVOUT WOBSHIP- PEBS IN THE TEMPLE. These two names, Solomon and the Temple, suggest the remembrance of the most glorious epoch in the history of the Israelites. All the earthly promises made by the Lord to the patriarchs were realized in the days of Solomon. His empire extended from the river of Egypt to the great River Euphrates. as it had been promised nine hundred years before to Abraham. lie was the son promised to David, who would build a temple to the most High. This son of David was destined to be the ad- miration of men by bis wisdom, as the temple which he built was destined to he the wonder of the world on accounl of its magnificence. Solomon enjoyed a greater honor still, inaa- (') Pa. ci. A HISTORY OF THE WORSHIP OF don. 95 much ;ls he was a type of thai other sou of David, the Christ, who is wisdom itself. Wisdom, alas, was one day fco depart Erom Solomon ; his magnificent temple was to be levelled to the ground by a King of Babylon, and Pagan Rome was to destroy by lire this same temple as it had been restored by Herod. This magnificenl edifice shall never be rebuilt, for it was but a type of the living temple built upon the rock by Jesus Christ, a temple wherein God will dwell forever and against which the gates of hell shall never prevail. ''Solomon loved the Lord, walking in the precepts of David, his father, only he sacrificed in the high places, and burnt in- cense." (') These high places were devotional places, visited by the Israelites such as Cariathiarim, Ramatha, Bethel, Galgala, Mas- pha, Gabaa of Benjamin, Silo, Hebron and others. Samuel offered sacrifices in these places as David did on the threshing floor of Oman. It was only after the construction of Solomon's temple, that the worship of God was concentrated in this sanctuary. At the beginning of the reign of Solomon, Gabaon must have been the most celebrated of those high places; for there was the first tabernacle and the altar of burnt offerings built by Moses in the desert. (The ark was on Mount Zion.) " Solomon went to Gabaon to sacrifice there. * * * A thousand vic- tims for holocausts did Solomon offer upon that altar in Gabaon. And the Lord appeared to Solomon in a dream by night, saying : Ask what thou wilt that I should give thee, and Solomon said : Thou hast shown great mercy to Thy servant, David, my father, even as he walked before Thee in truth, and justice, and an up- right heart with Thee: and Thou has kept Thy great mercj for him, and hast given him a son to sit on his throne, as it is this (') 111 Kings iii. 96 \ IITSToKY OF THE WOBSHIP OF GOD. day. And now Lord, Thou hast made Thy Bervant king, in- stead of David, my father, and I am but a child, and kimu nol how to go out, and come in. and Thy Bervant is in the midst of the people, which Thou hast chosen, an immense people which cannot be numbered nor counted for multitude. Give, there- t'oie. to Thy servant, an understanding heart, to judge Th\ people, and discern between good and evil : for who shall he able to judge this people. Thy people which is so numerous ? And the word was pleasing to the Lord that Solomon had asked such a thing. And the Lord said to Solomon: Because Thou hast asked this thing, and hast not asked for thyself long life, nor riches, nor the lives of thy enemies, but hast asked for thyself \\ isdom to discern judgment, behold I have done for thee accord- ing to thy words, and have given thee a wise and understanding heart, insomuch that there has been no one like thee before thee, nor shall arise after thee. Yea, and the things also which thou didst not ask, I have given thee, to wit : riches and glory. so that not one hath been like thee among the kings in all days heretofore, and if thou will walk in my ways, and keep my pre- cepts, and my commandments, as thy father walked, I will lengthen thy days. And Solomon awaked, and perceived that it was a dream; and when he was eome to Jerusalem, he stood be- fore tin- ark of the covenant of the Lord, and offered holocausts, and sacrificed victims of peace offerings, and made a great feast for all his servants." (' ) With great wisdom, and amid long peace, Solomon reigned not only over the whole of Israel, but over all the countries con- quered by David from the Euphrates river to the confines of Egypt. Edom also had been subjected, and the kings of all those countries paid tribute to Solomon, duda and Israel rested i i III K ings, iii. A HISTORY OF THE WORSHIP OF OOD. 97 without any fear, each one under his vine tree and hie fig tree, from Dan to Bersabee during all the days of Solomon. "And God gave to Solomon wisdom and understanding, exceedingly much, and largeness of hearl as the sand that is on the sea shore. And the wisdom of Solomon surpassed the wisdom of all the orientals, and of the Egyptians. And he was wiser than all men: wiser than Ethan the Ezrahite. and lleman. and Ohaleol, ami Dorda the son of Mahol, and lie was renowned in all nations round about. Solomon also spoke three thousand parables, and his poems were a thousand and five. And he treated about trees, from the cedar that is in Libanus. unto the hyssop that comes out of the wall: and he discoursed of beasts, and of fowls, and of creeping things, and of fishes. And they came from all nations to hear the wisdom of Solomon, and from all the kings of the earth who heard of his wisdom." (') Of the three thousand parables which Solomon spoke, we possess but a few contained in the book of Proverbs, which the church considers as one of her canonical hooks. Here are some of those admirable inspired sentences: " The fear of the Lord is the be- ginning of wisdom. * * * The Lord giveth wisdom, and out of his mouth cometh prudence and knowledge. * * * Have confidence in the Lord, with all thy heart, and lean not upon thy own prudence. * * * The steps of man are guided by the Lord, but who is the man that can understand his own way? * * * The way of the fool is right in his own eyes: but he that is wise hearkeneth unto counsels. * * * Hast thou seen a man wise in his own conceit? there shall be more hope of a fool than of him. * * * The victims of the wicked are abominable to the Lord: the vows of the just are accept- able. The way of the wicked is an abomination to the Lord; (') III Kin^s, ir. 7 98 A HISTORY OF THE WORSHIP OF GOD. he that followeth justice is beloved by him. * * . * He that turneth away his ears from hearing the law, bis prayer shall be an abomination. * * * All the ways of a man are open to his eyes, the Lord is the weigher of spirits. Lay open thy works to the Lord, and thy thoughts shall be directed. By mercy and truth iniquity is redeemed, and by the fear of the Lord men depart from evil. * * * He that hath mercy ou the poor lendeth to the Lord and He will repay him. * * * He that oppresseth the poor upbraid eth His maker; but he that hath pity on the poor honoreth Him. * * * Touch not the bounds of little ones, and enter not into the fields of the father-- less, for their defensor is strong, and he will judge their cause against thee. * * * If thy enemy he hungry, give him to eat; if he thirst, give him water to drink. For thou shall heap hot coals upon his head, and the Lord will reward thee." (') Out of the 1005 canticles composed by Solomon, we pos- sess only one, viz., the Canticle of Canticles. The greatest doc- tors of the church, and in particular Origen, St. Ambrose, St. Bernard, St. Thomas, Bossuet, who commented this work, con- sider it as a type of the nuptials of the Lamb, of the ineffable union of the Word of (!od with our humanity, with the church, with the devout souls. God, through the lips of the prophets, declareth Himself the spouse of the nation of Israel. Under the new dispensation the Christ is the head of the church. The beloved disciple, St. John, ends his revelations by describing the eternal mystery of the bridegroom and bride, of the Christ and His church. Section l. BUILDING of the temple. Hardly had Solomon ascended the throne, when Hiram, king of Tyre, the constant friend of David, sent embassadors to him. (') Proverbs. A HISTORY OF THE W0B8HC OF GOD. 99 Solomon sent, to Hiram also, requesting that he would cause the Sidoiiiuiis. who were accounted to be very skillful workmen, fco cut down cedars of Lebanon for him, and at his expense, to build a house to the Lord. "For the house which I desire to build is great; for our God is great above all Gods. Who, then, shall be able to build Him a worthy house? If heaven and the heaven of heavens cannot contain Him, who am I, that I should be able to build him a house? But to this end only,t hat incense may be burnt before Him. Send me, therefore, a skillful man, that knoweth how to work in gold and in silver, in brass and in iron, in purple, in scarlet and in blue, and that hath skill in en- graving, with the artizans which I have with me in Judea and Jerusalem, whom David, my father, provided. Send me also cedars and fir trees, and pine trees, from Libanus. For I know that thy servants are skillful in cutting timber in Libanus, and my servants shall be with thy servants, to provide me timber in abundance; for the house which I desire to build is to be ex- ceeding great and glorious. And I will give thy servants, the workmen that are to cut down the trees, for their food, twenty thousand cases of wheat, and as many cases of barley, and twenty thousand measures of wine, and twenty thousand meas- ures of oil. And Hiram, king of Tyre, sent letters to Solomon, saying: Because the Lord hath loved His people, therefore He hath made thee king over others. And he added, saying: I Messed be the Lord, the God of Israel, who made heaven and earth, who hath given to King David. a wise and knowing son. endued with understanding and prudence, to build a house to the Lord and a palace to himself. I therefore have sent thee my father, Hiram, a wise and most skillful man." (') Things being thus prepared, Solomon numbered the strangers (.') II Par. ii. 100 A HISTORY OF THE WORSHIP OF GOD. or proselytes living in his kingdom. They were found to be 1.53,600. Of these 70, O00 were employed in carrying burdens, 80,000 in cutting stones in the mountains, 3,600 in directing the works. As among those 153, GOO there was no account of the women, old men, and children under twenty, but only of tbe men, we may rightly infer that there were in those days one million of strangers or proselytes in the sole kingdom of Israel who adored the true God. From among the Israelites Solomon chose 30,000 workmen of whom he sent 10,000 in turn every month, to the mountains of Libanus, to help the Sidonians to cut down the trees, and to prepare the frames. For the timber and stones were all cut to the proper dimensions before being 1-' GOD. 1<>o ten high. (') Here also instead of the brazen laver there was the molten sea of brass, a master-piece of Hiram's skill, for the ablntions of the priests. It was called a sea from its great size. There were besides in this inner court or court of the priests, ten other lavers set on wheels so as to be easily moved to any part of the court where water was needed. The molten sea. resting on the twelve oxen, was placed at the right hand of the door of the inner court, and the altar of holocausts in front of the porch of the temple Xo doubt but here in the days of Solomon, as in the days of Joel, the priests prayed and invited the people to penance. " Between the porch and the altar, the priests, the Lord's ministers, shall weep and shall say. Spare, Lord, spare Thy people, and give not Thy inheritance to reproach." ( a ) Section 3. dedication of the temple. The dedication of the temple of Solomon was un- doubtedly the grandest ceremony performed under the old law. "'Solomon brought in all the things that David, his father, had vowed ; the silver and the gold and all the vessels, he put among the treasure of the house of God. And after this he gathered together all the ancients of Israel, and all the princes of the tribes, and the heads of the families of the children of Israel to Jerusalem, to bring the ark of the covenant of the Lord out of the city of David, which is Zion. And all the men of Israel came to the king, in the solemn day of the seventh (') It is thought by some that the rock Sakkrah which they nowdays see in the mosque of Omar, was inside this altar of holocausts in the days of Solomon, hut we incline to the opinion of those who say that the rock of Sakkrah was covered by the new tabernacle built by Solomon. (*) See the description, 11 Par. Lv. Joel ii. IT. 10-4 A niSTORY OF THE WOBSHIP OF OOl). mouth. And when all the ancients of Israel were come, the Levi tea took up the ark, and brought it together with all the furniture of the tabernacle, and the priests with the Levites eaiiied the vessels of the sanctuary, which were in the tabernacle. And King Solomon and all the assembly of Israel, and all that were gathered together before the ark. sacrificed rams and oxen without number, so great was the multitude of the victims. And they brought in the ark of the covenant of the Lord into its place, that is to the oracle of the temple, into the holy of holies, under the wings of the eherubims, so that the eherubims spread their wings over the place in which the ark was set. and covered the ark itself and its staves. And there was nothing else in the ark but the tables which Moses put there at Horeb when the Lord gave the law to the children of Israel at their coining out of Egypt. " They now placed outside of the ark, but near it, the things which had been put into it, heretofore, to wit : the pot of manna, the rod of Aaron which had blossomed, and the book (not the tables) of the law. "Now when the priests were come out of the sanctuary (for all the priests that could be found there, were sanctified ; and as yet at that time the courses and orders of the ministries were not divided among them,) both the Levites and the singing men, that is. both they that were under Asaph, and they that were under J 1 eman. and they that were under Idithum. with their sons and their brethren, clothed with tine linen, sounded with sym- bals, and psalteries and harps, standing on the east side of the altar and with them a hundred and t wenty priests sounding with trumpets. So when all sounded together, both with trumpets ami voice, and symbals. and organs, and with divers kinds of musical instruments and lifted up their voices on high, the sound was heard afar off J so that when they began to praise the Lord and tosav: 'Give 7 [f Thy people Israel be overcome by their enemies (for thej will sin against Thee) and being converted shall do penance, and call upon Thy came, and pray to Thee in this place, then hear Thou from heaven and forgive the sin of Thy people Israel, ami bring them back into the land, which Thou gavest to them, and their fathers. If the heavens be shut up, and there fall no rain by reason of the sins of the people, and they shall pray to Thee in this place, and confess to Thy name, and be converted Crom their sins, when Thou dost afflict them; then hear Thou from heaven, Lord, and forgive the sins of Thy servants and of Thy people Israel, and teach them the good way, in which they may walk; and give rain to Thy land, which Thou hast given to Thy people to possess. If a famine arise in the land, or a pestilence or blasting, or mildew, or locusts, or caterpil- lars: or if their enemies waste the country, and besiege the cities, whatsoever scourge or infirmity shall be upon them: then if any of Thy people Israel, knowing his own scourge and in- firmity shall pray, and shall spread forth his hands in this house; hear Thou from heaven, from Thy high dwelling-place, and forgive, and render to every one according to his ways, which Thou knowest him to have in his heart: (for Thou only knowest the hearts of the children of men) that they may fear Thee and walk in Thy ways all the days that they live upon the face of the land, which Thou hast given to our fathers. If the stranger also, who is not of Thy people Israel, come from a far country, for the sake of Thy great name, and Thy strong hand, and Thy stretched-out arm, and adore in this place: hear Thou from heaven Thy firm dwelling-place, and do all that which that stranger shall call upon Thee for; that all the people of the earth may know Thy name, and may fear Thee, as Thy peo- ple Israel, and may know that Thy name is invoked upon this house, which I have built. If Thy people go out to war against 108 A HISTORY OF THE WOB8HIP OF GOD. their enemies, by the way that Thou shalt send them, and adore Thee towards the way of this city, which Thou hast chosen, and the house which I have built to Thy name: then hear Thou from heaven their prayers and their supplications, and revenue them. And if they sin against Thee (for there is no man that sinneth not) and Thou be angry with them, and deliver them up to their enemies, and they lead them away captive to a land either afar off , or near at hand, and if they be converted in their heart, in the land to which they were led captive, and do penance, and pray to Thee iu the land of their captivity, saying: we have sinned: we have done wickedly; we have dealt unjustly; and return to Thee with all their heart, and with all their soul, in the land of their captivity to which they were led away, and adore Thee towards the way of their own land which Thou gavest their fathers, and of the city, which Thou hast chosen, and the house which I have built to Thy name: then hear Thou from heaven, that is. from Thy linn dwelling-place, their prayers, and do judgment, and for- give Thy people although they have sinned: for Thou art my God: let Thy eyes, I beseech Thee, be open, and let Thy ears be attentive to the prayer, that is made in this place. Now therefore arise, Lord God, into Thy .resting place. Thou and the ark of Thy strength: let Thy priests, Lord God, put on salvation, atid Thy saints rejoice in good things. Lord God, turn not away the face of Thy anointed: remember the mercies of David Thy servant." (') " And it came to pass when Solomon had made an end of praying, all this prayer and supplication to the Lord, that lie rose from before the altar of the Lord, for he had fixed both kneee on the ground, and had spread his hands towards heaven. Ami he stood and blessed all the assembly of Israel with a loud ('i II Par. \i. A HISTORY of THE WoltsillI' OF GOD. L09 voice saying, Blessed be the Lord who has given rest to His people Israel, according to all that Be promised, there hath not failed so much as one word, of all the good things that He prom- ised by His servant Moses. The Lord our God be with us. as He was with our fathers, and not leave us nor cast us off. But may he incline our hearts to Himself, that we may walk in all His ways, and keep His commandments, and His ceremonies, and all His judgments which Be commanded our fathers. And let these my words, wherewith I have prayed before the Lord, be nigh unto the Lord our God, day and night, that He may do judgment for His servant, and for His people Israel day by day. That all the people of the earth may know, that the Lord Be is God, and that there is no other besides Him. Let our hearts also be perfect with the Lord our God, that we may walk in His statutes, and keep His commandments, as at this day. When Solomon had made an end to this prayer, fire came down from heaven, and consumed the holocausts and the vic- tims, and the majesty of the Lord filled the house, so that the priests could not enter the temple of the Lord. * * * More- over, all the children of Israel saw the fire coming down, and the glory of the Lord upon the house, and falling down with their faces to the ground, upon the stone pavement they adored and praised the Lord, because He is good, because His mercy endure th forever. (') And the King and all the people sacri- ficed victims before the Lord, for Solomon offered a sacrifice of 22,000 oxen and 120,000 rams, and so the King and all the peo- ple dedicated the house of God. And the priests stood in their offices, and theLivites with the instruments of music of the Lord which King David made to praise the Lord, because his mercj (') II Par. vii. 110 \ HISTORY OF THE WORSHIP OF GOD. enduretli forever. * * * Tlie priests Bounded the trumpets before them and all Israel stood. (') This dedication lasted the seven days which preceded the feast of the tabernacles, and as this later feast lasted seven days more the people remained assembled fourteen days. As the altar of holocausts, did not suffice for all the victims, Solomon sanctified for this occasion the middle of the court. On the eighth day of the feast of the tabernacles, which was the fourteenth of the solemnity, King Solomon dismissed all the multitude which had come from the entrance of Emath, (Antioch of Syria) to the river of Egypt. Then all blessed the King, were all joyful and glad for the good that the Lord had done to David, and to Solo- mon, and to all Israel. ('"') A fact not to be overlooked about the building of the temple, lb the great number of strangers who contributed to erect it.. To these 153,000 strangers or proselytes w r ho prepared and carried the materials, we must add the workmen of Tyre and Sydon. The materials were put up in their places, by architects of Tyre helped by those of Juda. But this temple built by strangers was built for them also. Solomon, far from excluding them, pub- licly declares that they are entitled to enter and to pray within it. The temple was then, from the day of its dedication a visi- ble centre of religious unity, not for the Jews only, but for all men. This magnificent structure was erected and stood upon Mount Moriah for two objects; one regarding the present, the other regarding the time to come. In the present it was des- tined to unite together all the children of Jacob, and with them all the faithful, scattered over the whole world : as regards the future, it typified the founding of the Christian church, the sanctitication of the just and the final and eternal glorification i -' Par. \ii. 1 1, id. A HISTORY OF THE WORSHIP OF GOD. HI <>f souls in the bosom of God in heaven. After the dedication of the temple, Solomon bnill for himself a magnificent palace* and another one for his queen. His court and officers were lodged and fed with a magnificence becoming their great monarch. Everything in Jerusalem was conducted with wisdom and regu- larity. Everything about Solomon indicated wisdom and wealth. Section 4.— fall of solomon. After he had done these great things, whilst enjoying the grateful affection of his people and the universal admiration of the neighboring nations, the Lord appeared to him a second time, as he had already done in Gabaon. But on this occasion. terrible warnings accompanied the promises that were made; yet by thus warning him the Lord conferred a favor on Solo- mon. The young King, amidst the prosperity and glory which he enjoyed, had much need to be reminded that all this, with- out fidelity to God, is naught but vanity. '"And the Lord said to him, I have heard thy prayers and thy supplication, which thou hast made before me. I have sanctified this house which thou hast built, to put my name there forever, and my eyes and my heart, shall be there always. And if thou wilt walk- before me, as thy father walked, in simplicity of heart, and in uprightness, and wilt do all that I have commanded thee, and wilt keep my ordinances and my judgments, 1 will establish the throne of thy kingdom, over Israel forever, as I promised David thy father, saying, there shall not fail a man of thy race upon the throne of Israel. But if you and your children, revolt- ing, shall turn away from following me, and will not keep my commandments, and my ceremonies which I have set before you, but will go and worship strange gods, and adore them. I 112 A HISTORY OF THE WORSHIP OF GOD. will takeaway Israel from the face of the land, which I hare given them, and the temple which I have sanctified torn; name. I will east out of my Bight, and Israel shall be a proverb, and a bye word among all people. And this house shall be made an example of. everyone that shall pass by it. shall be astonished, and shall hiss and say. why has the Lord done thns to this land and to this house ? And they shall answer, because they for- sook the Lord their God, who brought their fathers out of the land of Egypt, and followed strange gods, and adored them, and worshipped them; therefore hath the Lord brought upon them all this evil." (') We shall soon see how the threats of Almighty God were realized in the person of Solomon and his people, but it is well to quote here a passage of Ecclesiasticus establishing a parallel be- tween David and Solomon ( 2 ). "And as the fat taken away from the flesh so was David chosen from among the children of Israel. He played with lions as with lambs, and with bears he did in like manner as with lambs of the flock in his youth. Did not he kill the giant, and take away reproach from his people ? In lifting up his hand, with the stone in the sling, he beat down the boasting of (4oliah. for he called upon the Lord the Al- mighty, and lie gave strength in his right hand, to take awa\ the mighty warrior, and to set up the horn of his nation. So in ten thousand did He glorify him, and praised him in the bless- ings of the Lord, in offering to him a crown of glory, for he dis- troyed the enemies in every side, and extirpated the Philistines, the adversaries unto this day ; he broke their horn forever. In all his works be gave thanks to the Holy One. and to the mofil high with words of* glory. With his whole heart he praised the Lord and loved GrOd that made him : and lie gave him power (') III Kiii^s, ix. (')Eccle. xliii. A lirsToiiY OF THE WORBHIP <>F GOD. 113 against hia enemies, he set singing before the altar, and bj their voices he made Bweet melody, and to thefestivale beauty, and Bel in order the solemn tunes, even to tlie end of his life, that tie \ should praise the holy name of the Lord, and magnify the holi- ness of God in the morning." We are by this passage reminded of what we have read of the zeal of David for promoting the glory of God. This great King became a great sinner but he confessed and wept. -'The Lord took away his sins, ami exalted his horn forever ; and He gave him a covenant of the kingdom, and a throne of glory in Israel.'" Let us hear what is said of Solomon, and tremble. '"After him (David) arose up a wise son. and for his sake He cast down all the power of the enemies. Solomon reigned in days of peace, and God brought all his ene- mies under him, that he might build a house in His name, and prepare a sanctuary forever. 0, bow wise wast thou in thy youth. And thou wast filled as a river with wisdom, and thy soul covered the earth. And thou didst multiply riddles in parables ; thy name went abroad to the islands far off, and thou wast beloved in thy peace. The countries wondered at thee for thy canticles and proverbs, and parables and interpretations, and at the name of the Lord God, whose surname is God of Israel. Thou didst gather gold as copper, and didst multiply silver as lead, and thou didst bow thyself to women, and by thy body thou wast brought under subjection. Thou hath stained thy glory, and denied thy seed so as to bring wrath upon thy children, and to have thy folly kindled, that thou shouldest make the kingdom to be divided." (') Solomon fell, became a worshipper of idols. What was the cause of his fall ? In the constitutional law given by Moses in the name of God for the direction of the future king of Israel, the kino- was forbidden to keep for himself a great number of (M Eccle. -vhii. * 114 A HISTORY OF THE WORSHIP OF GOD. horses, and particularly not to send bis people for them into Egypt. Solomon violated these two laws. It was declared in that document, that the king should not .raise his heart abo\<- his brethren, nor turn from the law either to the right or to the left ; but the magnificent ivory throne with its many steps and rich ornamentations seemed to be a violation of that law. The king was by this law forbidden to amass great quantities of gold and silver for himself ; but the extravagant expenses of Solo- mon iii forming and keeping his royal court seemed to be an- other violation of the law of the king. Finally the law forbid him to have a great number of wives, least they might turn his heart from his duty. "And King Solomon loved many strange women, besides the daughter of Pharaoh, and women of Moab, and of Amnion, and of Edom, and of Sidon, and of the Hethites. Of the nations concerning which the Lord said to the children of Israel : You shall not go in unto them, neither shall any of them come into yours ; for they will most certainly turn away your heart to follow their gods: and to these was Solomon joined with a most ardent love. And he had seven hundred wives as queens, and three hundred concubines, and the women turned away his heart. And when he was now old, his heart was turned away by woman to follow strange gods; and his heart was not perfect with the Lord his God, as was the heart of David his father. But Solomon worshipped Astharte, the god- dess of the Sidon ians, and .Moloch, the god of the Ammorites. And Solomon did that which was not pleasing before the Lord, and did not fully follow the Lord, as David his father. Then Solomon built a temple for Chamos. the idol of Moab. on the hill that is over against Jerusalem, and for .Moloch the idol of the children of Amnion. And he did in this manner for all bis wives thai were strangers, who burnl Incense and offered sacri- fice to their god. And the Lord was angTV with Solomon, he- A HISTORY OF THE WORSHIP OF GOD. 115 cause his mind was turned away from the Lord, the God of Israel, who had appeared to him twice, and had commanded him concerning this thing. that he should not follow strange gods : hut In- kept not the things which the Lord commanded him. The Lord therefore said to Solomon, because thou hast done this,and hast not kept my covenant, and my precepts which I have com- manded thee, I will divide and rend thy kingdom, and will give it to thy servant. Nevertheless in thy days 1 will not do it, for David thy father's sake ; but I will rend it out of the, hand of thy son. Neither will I take away the whole kingdom, hut I will give one tribe to thy son for the sake of David my servant and Jerusalem which I have chosen."' (') " Solomon slept with his fathers and was buried in the D. things : and I saw thai this also was vanity. Laughter 1 counted error, and to mirth I said. Why art thou vainly deceived ? • * * I heaped to myself silver and gold, and the wealth of kings and provinces * * * and I surpassed in riches all that were before me in Jerusalem. My wisdom also remained with me. And whatsoever my eyes desired. I refused them not. and I withheld not my heart from enjoying every pleasure, and delighting itself in the things which I had prepared. * * * And when I turned myself to all the works which my hands had wrought, and to the Labours wherein I had laboured in vain, I saw in all things vanity and vexation of mind. * * * And I said in my heart. God shall judge both the just and the wicked, and then shall be the time of every thing. * * * My soul hath surveyed all things. * * * And I have found a woman more bitter than death : who is the hunter's snare and her heart is a net and her hands are bands. He that pleaseth God shall escape from her, but he that is a sinner shall be caught by her. One man among a thousand I have found, a woman among them all I have not found. * * * Young man. know that God will bring thee into judgment. Remove anger from thy heart, and put away evil from thy flesh, for youth and pleasure are vain. Remember thy Creator in the days of thy youth, before the time of affliction come, * * * before the dust returns into its earth from whence it was. and the spirit returns to God who gave it. * * * Let us all hear together the conclusion of the discourse : fear god and keep Bis commandments, for this is all of man. And all things that are done God will bring into judgment for every error. whether it be good or evil." (') Wduld to God that we Could find in the works of Solomon still stronger c\ idences of hie repentance, such words for instance as t he words of 1 >a\ id bis father : " Have mercy on me. ( > Lord. BccJesiastae A HISTORY OK THE WORSHIP OF GOD. 117 according fco Thy great mercy, and according to the multitude of Thy tender mercies blot out my iniquities. <'ast me no! awaj from before Thy face. * * * A contrite and humble heart, Lord, Thou shalt not despise. " Tlie licentiousness of Solomon which turned his heart from God, made him erect temples to the gods of his wives, and unite with them in offering incense to idols, must have had a baneful effect on the manners of his people ; and the heavy taxes he laid upon them toward the erection of splendid but yet unnecessary works, and the extravagant expenses of his court indisposed them against him. Section' 5. the devout worshippers in the temple of SOLOMON. In one sense, however, Solomon promoted the glory of the i oid of Israel and made His name known among all surround- ing nations. By him the ark, the dwelling of God, the evi- dence of God's covenant with his people, had been brought to Jerusalem, and placed in a temple which was a marvel of archi- tectural beauty. Therein were the tables of the commandments, that wonderful monument of the apparition on Sinai. That temple he bad adorned with unusual splendor, and he con- tinued for its service the admirable order established by David among the priests and the Livites. The temple of Solomon was a house of prayer night and day, a most holy place where holo- causts, sacrifices for sins and peace offerings were offered to God, morning and evening, on all the Sabbaths, on the new moons, on the occurrence of such anniversaries as the pass<>\er. the promulgation of the law. the feast of the tabernacles. The devout worshippers who came to this temple from all parts of the extensive kingdom of Solomon brought into the court of the temple their victims, their first fruits, the first sheaves of 118 A HISTORY OF THE WORSHIP OF GOD. their harvest; after confessing their sinfulness, uniting their prayers, thanksgiving and praise to those of the sacrifices, they and their children partook with the Livites of the meats offered to the Almighty, and returned home joyfully, after experienc- ing that one day in the courts of the Lord is above a thousand: for had not the Almighty promised thai he had sanctified that place? that his eyes would ever be upon it? When these faithful Israelites returned from Jerusalem, and cast a last look upon the temple, the sight must indeed have baffled description. In our own days the sight of the place of the temple of Solomon and of the city Jerusalem, from the Mount of Olives, is extremely beauti- ful. But Solomon had built walls of immense height all around the temple; the temple itself looked like a mass of gold. It had been designed by the Almighty himself, was surrounded with other numerous buildings and galleries of responding beauty, the whole beiug enclosed in an esplanade of very great size. When the beholder stood on the east of the city he saw- towering above the temple the mountain of Zion covered with palaces, fortresses and towers erected by David and Solomon: but from whatever point one might look towards Moriah, he could not fail to see the glorious house of the God of Israel, behold the smoke arising from the altar of holocausts, and hear the sound of the trumpets and the thousands of voices who sang to the Lord "because He is good, because His mercy en- dureth forever." But when from the courts of the temple he turned his eyes to the hills around the city, and beheld them covered with the hosts of the worshippers, or when in the streets of Jerusalem he saw other children of Israel coming in crowds fco adore the God of their fathers, from all parts of the known world, he must undoubtedly have exclaimed: '• He hath not done in like manner to every nation. * * * my soul. bless the Lord and all things that are within me. bless His holy A HISTORY OF THE WoliSllir OF GOD. L19 name." We fancy thai when about to leave the house of God, on the recurrence of a great festival, he had heard thousands of Livites singing together: •• Behold how good and how pleasant it is for brethren to dwell together in unity ? like the precious ointment on the heath that ran down upon the beard, the beard of Aaron, which ran down to the skirt of his garment (') as the dew of llermon which deseendeth upon Mount Zion. For there the Lord hath commanded blessing and life for evermore." There were in and about Jerusalem many spots connected with memories particularly dear to the children of Israel. Not to speak of the temple built upon the place chosen by Almighty God for His dwelling on Mount Moriah, there was on Mount Zion the site of the tabernacle, wherein had stood the ark brought in by David with so much pomp and solemnity. Again on Mount Moriah, they might in these distant ages point out to the place where Abraham prepared to sacrifice Isaac, and to that other on which Melchisedeck offered sacrifice in bread and wine. The tomb of David on Mount Zion was undoubtedly a place of pilgrimage to all the devout Jews. If time did not permit them to visit Hebron, .Jericho, Oariathiarim, Bethel and other noted places not very distant from the great city, some of them had on their way home to pass through places equally cele- brated, for instance, to journey along the shores of the Dead Sea, to cross the Jordan in the very spot where its waters were divided at the presence of the ark, to pass by the valley of the Terebinth, where David slew Goliath, or through the land of Galgal, where manna ceased to fall down from heaven for their forefathers. Now these children of Israel in the days of Solo- mon were very numerous, owing to the extent of His kingdom. and the fertility of the soil, but many of them were also scat- tered among the surrounding nations, so that the name of the (') A reference to the consecration of Aaron by Moses. 120 A HISTORY OF THE WORSHIP OF GOD. God of Israel, who made heaven and earth, was through them made known and glorified among the Gentiles. This was a re- mote preparatioD for the coming of the Messiah. Solomon by building his magnificent temple to the lienor of the true AMONG THE BEPARATED TRIBES. The glory of the kingdom of Solomon did not continue : its disruption had been foretold by prophets and it occurred imme- diately after the death of this mighty prince. Already in the latter part of his reign, luxury had brought about corruption among the people and weakness in the government. The tyran- n\ and in>olence of h'oboam. son and successor of Solomon, com- A HISTORY OF THE WORSHIP OF GOD. 121 pleted the ruin of li its kingdom, causing ten of the twelve tribes to repudiate his sway and adhere to Jeroboam. Henceforth we Bee two kingdoms in the land promised to Abraham : the king- dom of Jnda, which comprised the tribe of that name and the tribe of Benjamin : and the kingdom of Israel which comprised the other ten tribes. The kingdom of Israel contained much more land, and a more numerous population than the kingdom of Juda. The kingdom of Juda however retained the greal city of Jerusalem for its capital, with its temple, its altar, and above all the ark of the covenant. It possessed moreover at this time a very rich treasury gathered by Solomon, and its popula- tion became also much increased by many priests, Levites, and other Israelites who desired to remain faithful to God, and left the kingdom of the shismatic Israelites. Section '.'. the kingdom of Israel. The kingdom of Israel lasted only 250 years. During thai short period it had as many as nineteen kings, nearly all of whom were very wicked, and perished by the hands of assassins who became their successors. The people imitated the wicked- ness of their rulers notwithstanding the warnings and threats of many prophets of God, till at last weakened by internal dissen- sions and external wars, they were all carried away, (though not all at the same time ) to Ninive. by Salmanasar king of the Assyrians. To replace the Israelites taken into captivity, the Assyrian rulers sent into their country people of several other nations which they had conquered. The territories of the an- cient kingdom of Israel constitutes the countries which we now name, Galilee and Samaria. The people who dwelt in them in the days of Jesus Christ were called Samaritans, from the city of Samaria, which for some time was the capital of the kingdom of Israel. 122 A HISTORY OF THE WORSHIP OF GOD. W hiit could become of the worship of God as instituted by Himself among a people who were now forbidden to goto the city of the great God ? For such indeed was the policy of Jeroboam from the beginning of his reign. Fearing lest his people might forsake him if they were to visit Jerusalem, and participate in the magnificent ceremonies of its glorious temple, he not only forbid them to go, but he excluded the Levites from his kingdom, and made two golden calves, of which he placed one at Bethel in the south, and the other in Dan in the north part of his kingdom. (Both these places had been noted shrine- in former days.) * * * Jeroboam directed it to be taught to his people, that these were the gods who brought their ancestors out of the land of Egypt and out of the house of bondage. These gods of Jeroboam had also their priests and their altars, and incense was offered to them by false priests who had noth- ing to recommend them, save their readiness to obey the ruler of the day and accept the retribution offered by him. The people of Jeroboam and of his successors did therefore become idolaters like their kings, and some of them worshipped not only the golden calves, but also images of Baal and of the sun. Of Jeroboam it is said, " lie made to himself priests for the high places, and for the devils, and for the calves which he had made." (') Achab also who had espoused Jesabel a daughter of Eth- baal, king of Sidon, built in Samaria itself a temple and an altar to Baal, and planted a grove in honor of Astarte. Under the name Baal (Lord) the Phenicians adored the sun. and un- der the name Astarte they adored the moon, which they also named the queen of heaven. This Astarte was the goddess of impure love. Baal was honored by the offering of human vic- tims, and Astarte by revolting prostitutions. Such was the (') IIM'.H. Ni. 15, A rilSTORT OF THE WORSHIP OF GOD. 123 destination of those sacred groves of the Idolaters. Baal and AjBtarte were never separated. Wherever there was a temple erected in honor of Baal, there was a grove planted by it. in honor of the goddess. Woe to the people who are kept away from the true altar, and are led astray by lying teachers. It appears, however, evi- dent from the account of the Scriptures, that the remembrance of the God of Israel was never entirely lost among the ten shisniatical tribes. Not to speak of Tobias the saintly captive of Ninive, and of others, we read that when Elias answered Almighty (iod, "With zeal have I been zealous for the Lord God of hosts: for the children of Israel have forsaken Thy covenant: they have thrown down Thy altars, they have slain Thy prophets with the sword, and I alone am left, and they seek my life to take it away." The Lord said to him: " I have left me seven (that is many) thousand men in Israel, whose knees have not been bowed before Baal, and every mouth that hath not worshipped him, kissing the hands." (') These faith- ful people of the kingdom of Israel were wont to go to Jerusa- lem, on the recurrence of the great anniversaries of Pasch, Pentecost and the feast of the tabernacles. They beheld the beauty of the house of God, erected by their forefathers in the days of Solomon: they brought to the priests the sons of Levi, their first fruits, their tithes and their victims. They heard the harmony of the sacred trumpets, the powerful choruses of thousands of trained voices singing together the inspired psalms of the prophets; and above all they knelt in the presence of the sacred ark which stood under the tabernacle, wherein to were contained the two tables of stone written over with the finger of God, and near the same, a measure of the miraculous manna. the rod of Aaron which had blossomed, and the book of Moses (') III Kings, vix. 1-1 A HISTORY OF THE WORSHIP OF GOD. containing the ordinances and ceremonies established by God through his ministry. The devout pilgrims to Jerusalem, failed not on their return to mention to their neighbours and relatives the feelings they had experienced in the holy city. Is it not right to infer that they repeated to them the first words of the commandments. " 1 am the Lord thy God. who brought thee out of the land of Egypt and of the house of bondage. Thou shalt have no strange gods before Me. Thou shalt not make to thyself any graven thing, etc. Hear Israel, the Lord thy Lord. spa. re Thy people, and give not Thy inheritance to reproach." Section* 3. of the prophets. Before relating more at length what Almighty God did to re- claim the Idolaters of the Kingdom of Israel, we think it necessary to say a word concerning prophets in general; and then we shall speak in particular of the prophets sent to the Israelites of the northern Kingdom. By prophets we understand men to whom the Lord revealed in a superhuman manner either the past, the present or the future. In that sense Adam. Enoeh, Noe, Abraham, Isaac, Jacob, Moses, Samuel, David and others were prophets, although none of them wrote a book of prophecies. There were among the Hebrews two classes quite distinct of these privileged men, who were also called men of God, angels or messengers of the Lord. The JSfebim or prophets, had no other function save to act as divine messengers, and devoted their lives to the guiding of the people in matters of religion. particularly at such times that the priests acted in a manner unworthy of their character, and when the people were sunk into idolatry and immorality. To fight the battles of the Lord was their only work; they were looked upon as men endowed with a public office, and character. The second class was that of the Seers. To these the Almighty revealed things to come, but did not bid them to relinquish their ordinary condition of life. They, however, prophesied, were favored with visions 126 \ HISTORY ()F THE WORSHIP OF GOD. from God, nay at times with most important revelations. Thus, kings David and Solomon, were favored with divine revelations, yet they continued to act as kings and rulers. These two classes of prophets are deary pointed to in the Old Testament. The greater part of prophets did not write their prophecies; sixteen of them, however, wrote their revelations, viz: the four greater prophets, and the twelve minor prophets whose works are in our Bibles, and are declared hy the Chnrch as canonical, and divinely inspired. There were under Josue schools or academies of prophets whose disciples lead an austere and retired life, spending their time in studying and meditating upon the law of God. Some of these schools existed at Naioth of Ramatha under Samuel, also under the prophets Elias and Elijeus at Bethel, in the plain of Jericho, and in the days of Elias on Mount Carmel. These schools lasted to the time of the Babylonian captivity, and it seems that the captives themselves went to hear the prophets when such were found among them. Not all those who called themselves prophets were sent by the Almighty. The true prophets were known by the holiness of their lives, the miracles which they performed, and the accomplishment of the prophe- cies which they had made. Other men there were who wished to be considered as prophets or seers animated by the spirit of revelation, but they were generally creatures of tyrants whose pride they flattered by promising to them success in their under- takings, and allowing them to continue in idolatrous, and im- moral practices. As early lis in the days of .Moses, the children of Israel had been pu1 on their guard against false prophets, and had been taught how to detect them. •• If there rise in the midst of thee a prophet, or one that -.lit 1 1 he hath dreamed a dream, and he foretel a sign and a wonder, A HISTORY OF THE WOKS HIP OB GOD. 127 And thai come to pass which he spoke, and he say to thee : Lei us go, and follow strange gods, which thou knowest not, and let us serve them : Thou shalt not hear the words of that prophet or dreamer : for the Lord your God tryeth you, that it may appear whether you love him, with all your heart, and with all your soul, or no. Follow the Lord your God, and fear him, and keep his com- mandments, and hear his voice : him you shall serve, and to him you shall cleave. And that prophet or forger of dreams shall be slain : because he spoke to draw you away from the Lord your God, who brought you out of the land of Egypt, and redeemed you from the house of bondage : to make thee go out of the way, which the Lord thy God commanded thee : and thou shalt take away the evil out of the midst of thee." (') Section 4 — elias the prophet in the kingdom of Israel. Among the prophets whom God sent to recall the shismatic Israelites to the worship of Himself, such as He had established it. the most remarkable was Elias the Thislite of (lie inhabi- tant* of Gilead. His works and miracles are related in the third Book of Kings, from chapter seventeenth to the end of the book, and also in the first chapters of the fourth book. The life and miracles of this great prophet are summed up as follows in the book of Ecclesiasticus : (") " And Elias the prophet stood up, as a fire, and his word burnt like a torch. He brought a famine upon them, and they that provoked him in their envy, were reduced to a small number ; tor they could not endure the commandments of the Lord. (') Deuter. xiii. ( '•') Keclc. xlviii. 128 \ BI8T0RY OF THE W0R8HIP OF K (iOD. 131 voice heard, nor did any one answer, nor regard them as they juayed : Eliaa said to all the people : Come ye unto me. And the people coming near unto him, lie repaired the altar of the Lord. that was broken down. And he took twelve stones according to the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saving : Israel shall be thy name. And he built with the stones an altar to the name of the Lord : and he made a trench for water, of the breadth of two furrows round about the altar. And he laid the wood in order : and cut the bullock in pieces, and laid it upon the wood. And he said : Fill four buckets with water, and pour it upon the burnt offering, and upon the wood. And again he said : Do the same the second time. And when they had done it the second time, he said : Do the same also the third time. And they did so the third time. And the water ran round about the altar, and the trench was filled with water. And when it was now time to offer the holocaust, Elias the prophet came near and said : Lord God of Abraham, and Isaac, and Israel, shew this day that thou art the God of Israel, and I thy servant, and that according to thy commandment I have done all these things. Hear me Lord, hear me : that this people may learn that thou art the Lord God, and that thou hast turned their heart again. Then the fire of the Lord fell, and consumed the holocaust, and the wood, and the stones, and the dust, and licked up the water, that was in the trench. 132 A HISTORY OF THE WORSHIP OF GOD. And when all the people saw this, they fell on their faces and they said : The Lord. He is God, the Lord, He is God. And Elias said to them : Take the prophets of Baal, and Let not one of them escape. And when they had taken them, Elias ! nought them down to the torrent Cison, and killed them there. And Elias said to Achat) : y the Syrians. Josaphai accepted the imitation of Achal), came From Samaria with his army, but as he believed in the true God and in His mercy to His people, lie would not go to battle before consulting the will of the Lord, through one of His true prophets. ''And Josaphat said to the king of Israel: Inquire, 1 be- seech thee, this day the word of the Lord. Then the king of Israel assembled the prophets, about four hundred men. and he said to them: Shall I go to Ramoth-Ga- laad to light, or shall I forbear? They answered: Go up, ami the Lord will deliver it into the hand of the king. And Josaphat said: Is there not here some prophet of the Lord, that we may inquire by him? And the king of Israel said to Josaphat: There is one man left, by whom we may inquire of the Lord. Micheas, the son of Jemla, 'but I hate him, for he doth not prophesy good to me. but evil. And Josaphat said: Speak not so, king. Then the king of Israel called an eunuch, and said to him: Make haste, and bring hither Michaes the son of Jemla. And the king of Israel, and Josaphat, king of Juda, sat each on his throne clothed with royal robes, in a court by the en- trance of the gate of Samaria, and all the prophets prophesied before them. And Sedecias the son of Chanaana made himself horns of iron, and said : Thus saith the Lord: With these shall thou push Syria, till thou destroy it. And all the prophets prophesied in like manner, saying: Go uj) to Ramoth-Galaad, and prosper, for the Lord will deliver it unto the king's hands. And the messenger, that went to call Micheas. spoke to him, saying: Behold the words of the prophets with one mouth de- A HISTORY OF THE WOE8HIF <»F GOD. L35 clare good things to the king : lei thy word therefore be like to theirs, and speak that which is good. But M icheas said, to him : As tin- Lord liveth : whatsoever the Lord shall say to me, that will I speak. So he came to the king, and the king said to him Micheas, shall we go to Ramoth-Galaad to battle, or shall we forbear? He answered him : Go up, and prosper, and the Lord shall de- liver it into the king's hands. (') But the king said to him : I adjure thee again and again, that thou tell me nothing but that which is true in the name of the Lord. And he said. I saw all Israel scattered upon the hills, like sheep that have no shepherd, and the Lord said : These have no master : let every man of them return to his house in peace. (Then the King of Israel said to Josaphat : Did I not tell thee, that he prophesieth no good to me, but always evil?) * * So the king of Israel and Josaphat king of Juda went up to Bamoth-Galaad." The battle was fought and the words of Micheas the prophet of God proved to be a true prophesy. "And a certain man bent his bow, shooting at a venture, and ehauced to strike the king of Israel between the lungs and the stomach. But he said to the driver of his chariot : Turn thy hand, and carry me out of the army, for I am grievously wounded. And the battle was fought that day, and the king of Israel stood in his chariot against the Syrians, and he died in the evening : and the blood ran out of the wound into the midst of the chariot. (') Go up. etc This was spoken ironically, and by way of jesting at the flattering speeches of the false-prophets ; and so the king under- stood it, as appears by his adjuring Micheas, in the following verse, t<» tell him the truth, in the name of the Lord. 136 A HISTORY OF THE WORSHIP OF GOD. And the herald proclaimed through all the army before the sun set, saying : Let every man return to his own city, and to his own country. And the king died, and was carried into Samaria : and they buried the king in Samaria." (') Section <>. — eliseus. Among the prophets whom almighty God sent to the people of the kingdom of Israel, the most remarkahle next to Elias was Eliseus. lie was the pupil and successor of Elias. and in- herited his spirit as well as his office. He was a native of Abel- Meholah, where he was at work ploughing, when Elias called him, and he followed him first as his attendant. About seven years afterwards he witnessed the miraculous ascension of Elias. divided the Jordan with the mantle of his master and became known as the ureal prophet in Israel. During his long ministry he acted an important part in the public affairs of Israel. Many miracles were wrought at his word, such as the healing of the waters of Jericho, supplying the widow's cruse with oil. and the allied armies of Juda, Israel and Edom with water, restoring to life the dead son of the woman of Sunam, and a year after his death, a corpse deposited in his sepulchre was at once restored to life. One of the most remarkable events of his prophetical life was. however, the conversion God, and touched with his hand the place of the leprosy, and healed me. 138 A HISTORY OF THE WORSHIP OF GOD. Are not the Abana, and tke Pharphar, rivers of Damascus, better than all the waters of Israel, that I may wash in them, and be made dean ? So as he turned, and was going away with indignation, His servants eame to him. and said to him: Father, if the prophet had hid thee do some great thing, surely thou shouldst have done it : how much rather what he now hath said to thee : Wash, and thou shalt he clean? Then he went down, and washed in the Jordan seven times, according to the word of the man of God, and his flesh was re- stored, like the flesh of a little child, and be was made clean. And returning to the man of (iod with all his train, he came. and stood before him, and said : In truth J know there is no other God in all the earth, but only in Israel. I beseech thee therefore take a blessing of thy servaut. But he answered: As the Lord liveth, before whom I stand. I will receive none. And when he pressed him, he still refused. And Naaman said : As thou wilt : but. I beseech thee grant to me thy servant, to take from hence two mules' burden of earth : for thy servant will not henceforth offer holocaust, or victims to other gods, but to the Lord. But there is only this, for which thou shalt intreat the Lord for thy servant, when my master goeth into the temple of Rem- mon, to worship there: and he leaneth upon my hand, if 1 bow down in the temple of h'emmon. when he boweth down in the same place, that the Lord pardon me thy servant for this thing. And he said to him : (io in peace. So he departed from him in the spring time of the earth. But Giezi the servant of the man of God said: Mv master hath spared tfaaman thie Syrian, in not receiving of bim thai which he brought : as the Lord liveth. 1 will run after him. and take something of him. A HISTOHY OF THE WORSHIP <)!•' (iol). 139 And ( iic/.i followed after Naaman : and when he saw him running after him. he leaped down from his chariot to meel him, and said : Is all well? And he said : All is well, my master hath sent me to thee, saying: dust now there are come to me from mount Kphraim, two young men of the sons of the prophets : give them a talent of diver, and two changes of garments. And Naaman said : It is hotter that thou take two talents. And he forced him and hound two talents of silver in two bags, and two changes of garments and laid them upon two of his servants, and they carried them before him. And when he was come and now it was the evening, he took them from their hands, and laid them up iu the house, and sent the men away, and they departed ; But he went in and stood before his master. And Eliseus(') said : Whence comest thou Giezi ? He answered : Thy servant went no whither. But he said: Was not my heart present, when the man turned back from his chariot to meet thee ? So now thou hast re- ceived money, and received garments, to buy olive yards, and vineyards, and sheep and oxen, and men servants and maid ser- vants. But the leprosy of Xaaman shall also stick to thee, and to thy seed forever. And he went out from him a leper as white as snow. Do you not know that the Lord God of Israel gave to David the kingdom over Israel forever, to him and to his sons by a covenant of salt? And Jeroboam the son of Xabat, the servant of Solomon, the son of David, rose up and rebelled against his lord. And there were gathered to him vain men, and children of Belial: and they prevailed against Roboam the sou of Solomon: (') For the life of Eliseus, see III and I V Boob of Kings. 140 A niRTORY OF the worship of god. for Roboam was unexperienced, and of a fearful heart, and could not resist them. And now you say that von are able to withstand the king- dom of the Lord, which he possesseth by the pods of David, and you have a great multitude of people, and golden calves, which Jeroboam hath made you for gods. And you have cast out the priests of the Lord, the sons of Aaron, and the Levites: and you have made you priests, like all the nations of the earth: whosoever cometh and eonse- crateth his hand with a bullock of the herd, and with ranis, is made a priest of them that are no gods. But the Lord is our God, whom we forsake not. and the priests who minister to the Lord are of the sons of Aaron, and the Levites an; in their order. And they offer holocausts to the Lord, every day morning and evening, and incense made according to the ordinance of the law, and the loaves are set forth on a most clean table, and there is with us the golden candlestick, and the lamps thereof, to be lighted always in the evening: for we keep the precepts of the Lord our God, whom you have forsaken. Therefore God is the leader in our army, and his priests, who sound with trumpets, and their sound is against you: child- ren of Israel fight not against the Lord the God of your fathers, for it is not good for' you.'' (') lint the measure of the sins of Israel was now full. Theg- lath-Phalasar first carried away one-half of them to his own country, and the kingdom of Israel was immediately destroyed by Salmanasar, his son. This kin-- had captured Samaria after a siege of three years, transported the rest of its people into As- syria, in the cities of Sola ami Eabor in Media, and along the river Goran. Such was the cud of this impenitenl people. II. I '.n a I. A HISTORY OF THE WORSHIP OP GOD. 141 Not all the Israelites, however, were rebellious to the God of Abraham, Isaac and .laeob. Many of them continued to wor- ship Hini in the land of their exile, to observe all his command- ments and ordinances. What can there be more edifying thai] the life of Tobias, this perfect model of all virtues who lived so many hundred years before Jesus Christ ? CHAPTER XIV. HISTORY OF TOBIAS. "Tobias, of the tribe and city of Nephthali (which is in the upper parts of Galilee above the Naasson, beyond the way that leadeth to the west, having on the left hand the city of Sephet). When he was made captive in the days of Salmanasar, king of the Assyrians, even in his captivity, forsook not the way of truth. But every day gave all he could get to his brethren, his fel- low-captives, that were of his kindred. And when he was younger than any of the tribe of Neph- thali, yet did he no childish thing in his work. Moreover, when all went to the golden calves, which Jeroboam, king of Israel had made, he alone fled the company of all, And went to Jerusalem to the temple of the Lord, and there adored the Lord God of Israel, offering faithfully all his first fruits and his tithes, So that in the third year he gave all his tithes to the prose- lytes, and strangers. These and such like things did he observe when but a boy according to the law of God. 14'2 A HISTORY OF THE WORSHIP OF GOD. But when be was a man, be took to wife Anna of bis own tribe, and had a son by her, whom he called after his own name. And from his infancy he taught him to fear God, and to alt- stain from all sin. And when by the captivity he witli his wife and his Bon ami all his tribe was come to the city of Ninive. (When all ate of the meats of the Gentiles) he kept his soul, ami never was defiled with their meats. And because he was mindful of the Lord with all bis heart, God gave him favour in the sight of Salmanasar the king, And be gave him leave to go whithersoever be would, with liberty to do whatever be bad a mind. He therefore went to all that were in captivity, and gave them wholesome admonitions. And when he was come to Rages.a city of the Medes, and bad ten talents of silver of that with which he had been honoured by the king, And w r hen amongst a great multitude of his kindred, be >au Gabelus in want, who was one of his tribe, taking a note of his hand he gave him the aforesaid sum of money. But after a long time, Salmanasar the king being dead, when Sennacherib his son, who reigned in his place, had a hatred for the children of Israel : Tobias daily went among all bis kindred, and comforted them, and distributed to every one as he was able, out of his goods. He fed the hungry, and gave clothes to the naked, ami was careful to bury the dead, and them that were slain. And when king Sennacherib was come back fleeing from Judeu by reason of the slaughter that God bad made about him for his blasphemy, and being angr\ slew nian\ of the children Of Israel. Tobias buried their bodies. A HISTORY OF THE WORSHIP OF GOD. L43 Mut when it was told the king, be commanded bim to be slain, and took away all Ids substance. But Tobias, fleeing naked away with his son and with bis wife lay concealed, for many loved him. But after forty-five days the king was killed by his own sons. And Tobias returned to his house, and all his substance was restored to him. But after this, when there was a festival of the Lord, and a good dinner was prepared in Tobias' house, He said to his son : Go and bring some of our tribe, that fear God, to feast with us. And when he had gone, returning he told him, that one of the children of Israel lay slain in the street. And he forthwith leaped up from his place at the table, and left his dinner, and came fasting to the body : And taking it up carried it privately to his house, that after the sun was down, he might bury him cautiously. And when he had hid the body, he ate bread with mourning and fear. Remembering the word which the Lord spoke by Amos the prophet: Your festival days shall be turned into lamentation and mourning. So when the sun was down, he went and buried him. Now all his neighbours blamed him, saying: Once already commandment was given for thee to be slain because of this matter, and thou didst scarce escape the sentence of death, and dost thou again bury the dead ? But Tobias fearing God more than the king, carried off the bodies of them that were slain, and hid them in bis house, and at midnight buried them. Now it happened one day, that being wearied with burying, he came to his house, and cast himself down by the wall and slept. 144 A HISTORY OF THE WORSHIP OF OOD. .VikI as he was Bleeping, hot dung out of a Bwailow'e nest fell upon his eyes, and he was made blind. Now this trial the Lord therefore permitted t < > happen to him, that an example might be given to posterity of his patience, as also of holy Job. For whereas, be had always feared God from his infancy, and kept his commandments, he repined not against God be- cause the evil of blindness had befallen him. But continued immovable in the fear of God. giving thanks to God all the days of his life. For as the kings insulted over holy dob: so his relation.- and kinsmen mocked at his life, saying: Where is thy hope, for which thou gavest alms, and buriedsi the dead? But Tobias rebuked them, saying: Speak not so: For we are the children of saints, and look for that life which God will give to them, that never change their faith from him. Now Anna his wife went daily to weaving work, and she brought home, what she could get for their living by the labour of her hands. Whereby it came to pass, that she received a young kid. and brought it home. And when her husband heard it bleating, he said: 'Take heed, lest perhaps it be stolen; restore ye it to its owners, for it is not lawful for us either to eat or to touch any thing that cometh by theft. At these words his wife being angry answered: It is evident thy hope is come to nothing, and thy alms now appear. And with these, and other such like words she upbraided him. Then Tobias sighed, and began to pray with tears. A HISTOID OF THE WORSHIP OF GOD. 14") Saying: Thou art just, Lord, and all thy judgments are just, ami all thy ways an mercy, ami truth, and judgment. And now, Lord, think of me, and take not revenge of my sins, neither remember my offences, nor those of my parents. For we have not oheyed thy commandments, uml therefore are we delivered to spoil, and to captivity, and death, and are made a fable, and a reproach to all nations, amongst which thou hast scattered as. And now, Lord, great are thy judgments, because we have not done according to thy precepts, and have not walked sin- cerely before thee. And now, Lord, do with me according to thy will, and com- mand my spirit to be received in peace: for it is better for me to die, than to live. Now it happened on the same day that Sara, daughter of Ra- guel in Rage.-. (') a city of the Medes, received a reproach from one of her father's servant-maids. Because she had been given to seven husbands, and a devil named Asmodeus had killed them, at their first going in unto her. So when she reproved the maid for her fault, she answered her, saying: May we never see son or daughter of thee upon the earth, thou murderer of thy husbands. Wilt thou kill me also, as thou hast already killed seven hus- bands? At these words she went into an upper chamber of her house: and for three days and three nights did neither eat, nor drink. But continuing in prayer with tears besought God that he would deliver her from this reproach. (') Rages. In the Greek it is Ecbatana, which was also called Rages. For there were two cities in Media of the name of Rages; Raguel dwelt in outs of them, and GabeluB in the other. lo 146 A HISTORY OF THE WORSHIP OF OOD. And it came to pass on the third day, when she was making an end of her prayer, blessing the Lord. She said : Blessed is thy name, O (Jod of onr fathers : who when thou hast been angry, wilt shew mercy, and in the time of tribulation forgivest the sins of them that call upon thee. To thee Lord I turn my face, to thee I direct my eyes. I beg Lord that thou loose me from the bond of this re- proach, or else take me away from the earth. Thou knowest Lord that I never coveted a husband, and have kept my soul clean from all lust. Never have I joined myself with them that play : neither have I made myself partaker with them that walk in lightness. But a husband I consented to take, with thy fear, not with my lust. And, either I was unworthy of them, or they perhaps were not worthy of me ; because perhaps thou hast kept me for an- other man. For thy counsel is not in man's power. But this every one is sure of that worshippeth thee, that his life, if it be under trial, shall be crowned : and if it be under tribulation, it shall be delivered : and if it he under correction, it shall be allowed to come to thy mercy. For thou are not delighted in our being lost : .because after a storm thou makest a calm, and after tears and weeping, thou pourest in joyfuluess. Be thy name, <> God of Israel, blessed for ever. At that time the prayers of them both were heard in the sight of the glory of the most high God. And the holy Angel of the Lord. Raphael, was sent to heal them both, whose prayers a1 one time were rehearsed in the sight of the Lord. A HISTORY OF THE WORSHIP OF GOD. 147 Then Tobias thinking that his prayer was heard thai he mighl die, called to him Tobias his son, And said to him : Hear my son the words of inv mouth, and lav them as a foundation in thy heart. When (iod shall take my soul. thou shalt bury my body : and thou shalt honour thy mother all the days of her life. For thou must be mindful what and how great perils she suffered for thee in her womb. And when she also shall have ended the time of her life. bury her by me. And all the days of thy life have God in thy mind: aud take heed thou never consent to sin. nor transgress the command- ments of the Lord our (iod. Give alms out of thy substance, and turn not away thy face from any poor person : for so it shall come to pass that the face of the Lord shall not be turned from thee. According to thy ability be merciful. If thou have much, give abundantly : if thou have little, take care even so to bestow willingly a little. For thus thou storest up to thyself a good reward for the day of necessity. For alms deliver from all sin, and from death, and will not suffer the soul to go into darkness. Alms shall be a great confidence before the most high God. to all them that give it. Take heed to keep thyself my son from all fornication, and beside thy wife never endure to know a crime. Never suffer pride to reign in thy mind, or in thy words : for from it all perdition took its beginning. If any man hath done any work for thee, immediately pay him his hire, and let not the wages of thy hired servants stay with thee at all. 148 A HISTORY OF THE WORSHIP OF GOD. See thou never do to another what thou wouldst hate to have • lone to thee by another. Eat thy bread with the hungry and the needy, and with thy garments cover the naked. Lay out thy bread, and thy wine upon the burial of a just man. and do not eat and drink thereof with the wicked ; Seek counsel always of a wise man. Bless God at all times : and desire of Him to direct thy ways, and that all thy counsels may abide in him. I tell thee also, my son, that I lent ten talents of silver, while thou wast yet a child, to Gabelus, in Rages, a city of the Medes, and I have a note of his hand with me : Now therefore inquire how thou mayest go to him, and re- ceive of him the foresaid sum of money, and restore to him the note of his hand. Fear not my son : we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sin. and do that which is good. Then Tobias answered his father, and said : I will do all things, father, which thou hast commanded me. But how I shall get this money, I cannot tell : he knoweth Dot inc. and I know not him : what token shall I give him ? nor did I ever know the way which leadeth thither. Then his father answered him. and said : I have a note of his hand with me : which when thou shalt shew him, he will presently pay it. But go now, and seek thee out some faithful man. to go with thee for his hire : that thou mayest receive it. while I yet live. Then Tobias going forth, found a beautiful young man. standing girded, and as it were ready bo walk. And not knowing that he was an Angel of God, he saluted him. and said : From whence art thou, good young man ? A HISTORY OF Till', WORSHIP OF OOD. 1 19 But he answered : 01 the children of [srael. Ami Tobias said to 1 1 i iii : Knowest thou the way that leadeth to the country of the Medea ? Ami he answered : I know it. and I have often walked through all the ways thereof, and I have abode with Gabelus our brother, who dwelleth at Rages, a city of the Medes, which is situate in the mount of Ecbatana. And Tobias said to him : Stay for me I beseech thee, till I tell these saint; things to my father. Then Tobias going in told all these things to his father. Upon whieh his father being in admiration, desired that he would come in unto him. So going in he saluted him, and said : Joy be to thee always. And Tobias said : What manner of joy shall be to me, who sit in darkness, and see not the light of heaven ? And the young man said to him : Be of good courage, thy cure from God is at hand. And Tobias said to him : Canst thou eonduct my son to Gabelus at Kages, a city of the Medes? and when thou shalt return, I will pay thee thy hire. And the Angel said to him : I will conduct him thither, and bring him back to thee. And Tobias said to him : I pray thee, tell me of what family, or what tribe art thou ? And Raphael the Angel answered : Dost thou seek the family of him thou hirest, or the hired servant himself to go with thy son ? But lest I should make thee uneasy, 1 am Azarias the son of the great Ananias. (') (') Aztirins. The Angel took the form of Azarias ; and therefore might truly call himself by the name of the man whom he personated. Azarias in Hebrew signifies the help of God, and Ananias the grace <>( God. 150 A HISTORY OF THE WORSHIT OF GOD. Ami Tobias answered : Thou art of a great family. But 1 pray thee be not angry that I desired to know thy family. And the Angel said to him : 1 will Lead thy sun safe, and bring him to thee again safe. And Tobias answering, said : May you have a good journey, and God be with you in your way. and His Angel accompany you. Then all things being ready, that were to be carried in their journey, Tobias bid his father and his mother farewell, and they set out both together. And when they were departed, his mother began to weep. and to say : Thou hast taken the staff of our old age, and sent him away from us. I wish the money, for which thou hast sent him, had never been. For our poverty was sufficient for us. that we might account it as riches, that we saw our son. And Tobias said to her : Weep not. our son will arrive thither safe, and will return safe to us, and thy eyes shall see him. For I believe that the good Angel of G-od doth accompany him, and doth order all things well that are done about him, so that he shall return to us with joy. At these words his mother ceased weeping, and held her peace. Ami Tobias went forward, and the dog followed him, and he lodged the first night by the river of Tigris. Ami lie went out to wash his feet, and behold a monstrous fish came up to devour him. (') (■) Fish. The learned are of opinion thai this was the fish which Pliny calls Callionymus. Lib. 32, '■. ~<. The gall of which is of sov- ereign virtue to remove white specks thai grow over the eyes. A HISTORY OF THE WORSHIP OF GOD. L51 And Tobiaa being afraid of him, cried out with ;i loud voice, saving : Sir. he cometh upon me. And the Angel said to him : Take him by the gill, and draw him to thee. And when he had done so. he drew him out upon the land, and he began to pant before his feet. Then the Angel said to him: Take out the entrails of this fish, and lav up his heart, and his gall, and his liver, for thee : for these are accessary for useful medicines. And when he hail done so. he roasted flesh thereof, and they took it with them in the way : the rest they salted as much as might serve them, till they came to Rages, the city of the Modes. Then Tobias asked the Angel, and said to him : I beseech thee brother Azarias. tell me what remedies are these things good for, which thou hast bid me keep of the fish ? And the Angel, answering, said to him : If thou put a little piece of its heart upon coals, the smoke thereof driveth away all kind of devils, either from man or from woman, so that they come no more to them. (') And the gall is good for anointing the eyes, in which there is a white speck, and they shall be cured. And Tobias said to him : Where wilt thou that we lodge ? And the Angel answering, said : Here is one whose name is Kaguel, a near kinsman of thy tribe, and he hath a daughter named Sara, hut he hath no other son or daughter beside her. All his substance is due to thee, and thou must take her to wife. Ask her therefore of her father, and he will give her to thee to wife. Then Tobias answered, and said : I hear that she hath been (•) God was pleased to give to these things a virtue against those proud spirits, to make them, who affected to he like the Most High, subject to such mean corporeal creatures, as instruments -»(' his power. 152 A HISTORY OF THE WORSHIP OF GOD. given to seven husbands, and they all died ; moreover I have heard that a devil killed them. Now I am afraid lest the same thing should happen to me also : and whereas I am the only child of my parents, I should bring down their old age with sorrow to hell. (') Then the Angel Raphael said to him : Hear me, and 1 will shew thee who they are, over whom the devil can prevail. For they who in such manner receive matrimony, as to shut out God from themselves, and from their mind, and to give themselves to their lust, as the horse and mule, which have not understanding, over them the devil hath power. But thou, when thou shalt take her, go into the chamber, and for three days keep thyself continent from her, and give thyself to nothing else but to prayers with her. And on that night, lay the liver of the fish on the fire, and the devil shall be driven away. But the second night thou shalt be admitted into the society of the holy patriarchs. And the third night thou shalt obtain a blessing that sound children may be born of you. And when the third night is past, thou shalt take the virgin with the fear of the Lord, moved rather for love of children than for lust, that in the seed of Abraham thou mavst obtain a blessing in children. And they went into Kaguel. and K'aguel received them with joy. Ami Etaguel looking upon Tobias, said to Anna his wife : I low like is this young man to my cousin ? And when he had spoken these words, he said : \\ hence are ye young men our brethren ? But tluy >aid : We arc of the tribe of Nephthali, of the captivity of Ninive. i'i Thai is, to the place where the souls were kept bekro before the coming of < Ihrist. A HISTORY OF THE W0B8HIT OF GOD. L53 And Hague) said bo fchem : 1><> you know Tobias my brother? Ami they said : We know him. Ami when he was Bpeaking many good tilings of him, the Angel said to Raguel : Tobias concerning whom thou inquirest is this young man's lather. And Raguel went to him, and kissed him with tears, and weeping upon his neck, Said : A blessing be upon thee my son, because thou art the son of a good and most virtuous man. And Anna his wife and Sara their daughter wept. Ami after they had spoken, Raguel commanded a sheep to be killed, and a feast to be prepared. And when he desired them to sit down to dinner, Tobias said : I will not eat nor drink here this day, un- less thou first grant me my petition, and promise to give me Sara thy daughter. Xow when Raguel heard this he was afraid, knowing what had happened to those seven husbands, that went unto her : and he began to fear lest it might happen to him also in like manner: and as he was in suspense, and gave no answer to his petition, The Angel said to him : Be not afraid to give her to this man. for to him who feareth God is thy daughter due to be his wife : therefore another could not have her. Then Raguel said : I doubt not but God hath regarded my prayers and tears in his sight. And I believe he hath therefore made you come to me. that this maid might be married to one of her own kindred, accord- ing to the law of Moses : and now doubt not but 1 will give her to thee. And taking the right hand of ids daughter, he gave it into the right hand of Tobias, saying: The God of Abraham, and 154 A HISTORY OF THE WORSHIP OF GOD. the God of Isaac, and the God of Jacob be with you, and may lie join you together, and fulfil his blessing in you. And taking paper they made a writing of the marriage. And afterwards they made merry, blessiug God. And Hague] called to him Anna his wife, and bid her prepare another chamber. And she brought Sara her daughter in thither, and she wept. And she said to her : Be of good cheer my daughter : the Lord of heaven give thee joy for the trouble thou hast under- gone. And after they had supped, they brought in the young man to her. And, Tobias remembering the Angel's word, took out of his bag. part of the liver, and laid it upon burning coals. Then the Angel Raphael took the devil, and bound him in the desert of upper Egypt. Then Tobias exhorted the virgin, and said to her : Sara, arise, and let us pray to God to-day, and to-morrow and the next day : because for these three nights we are joined to God. and when the third night, is over, we will be in our own wedlock. For we are the children of saints, and we must not be joined together like heathens that know not God. So they both arose, and prayed earnestly both together that health might be given them. And Tobias said : Lord God of our fathers, may the heavens and the earth, and the sea. and the fountains, and the rivers, and all thy creatures that are in them, bless thee. Thou madest Adam of the slime of the earth, and gavest him Eve for a helper. And now Lord thou knowest, that not for fleshy lust do I take my sister to wife, lull only for the lo\eof posterity, in which thy name may be Messed tor ever and ever. A HISTORY OF THE WOBSHIP OF GOD. L55 Sara also said : Have mercy on 08 Lord, have mercy on U8 and lei as grow old both together in health. And it came to pass about the cock crowing, Raguel ordered his servants to be called for, and they went with him together to dig a grave. For he said : Lest perhaps it may have happened to him, iir like manner as it did to the other seven husbands, that went in unto her. And when they had prepared the pit, Raguel went hack to his wife, and said to her. Send one of thy maids, and let her see if he be dead, that 1 may bury him before it be day. So she sent one of her maid servants, who went into the chamber, and found them safe and sound, sleeping both to- gether. And returning she brought the good news : and Raguel and Anna his wife blessed the Lord, And said : We bless thee Lord God of Israel, because it hath not happened as we suspected. For thou hast shewed thy mercy to us. and hast shut out from us the enemy that persecuted us. And thou hast taken pity upon two only children. Make them () Lord bless thee more fully : and to offer up to thee a sacrifice of thy praise, and of their health, that all nations may know that thou alone art God in all the earth. And immediately Etaguel commanded his servants to fill up the pit they had made, before it was day. And he spoke to his wife to make ready a feast, and prepare all kinds of provisions that are necessary for such as go a journey. lie caused also two fat kine. and four wethers to be killed. 156 A HINTOKY OF THE W0B8HIF OF GOD. and a banquet to be prepared for all his neighbors, and all his friends. And IJaguel adjured Tobias to abide with him two weeks. Airl of all things which Raguel possessed he gave one-half to Tobias, and made a writing that the half that remained should after their decease, come also to Tobias. Then Tobias called the angel to him, whom he took to be a man, and said to him : Brother Azarias, I pray thee hearken to my words : If I should give myself to be thy servant I should not make a worthy return for thy care. However, I beseech thee to take with thee beasts and servants, and to go to Gabelus to Rages, the city of the Medea, and to re- store him his note of hand, and receive of him the money, and desire him to come to my wedding. For thou knowest that my father numbereth the days, and if I stay one day more his soul will be afflicted. For indeed thou seest how Kaguel hath adjured me, whose adjuring I cannot despise. Then Raphael took four of Raguel's servants, and two camels, anil went to Rages, the city of the Medes : and finding Gabelus, gave him his note of hand, and received of him all the money. And he told him concerning Tobias, the son of Tobias, all that had been done: and made him come with him to the wedding. And when lie was come into Raguel's house, he found Tobias sitting al the table: and he leaped up, and they kissed each other : and Gabelus wept, and blessed God. And said : The God of Israel bless thee, because thou art the son of a \ery good and just man. and that t'eareth God, and doth alms deeds : Ami may a blessing come upon thy wife, and upon your parents : A HINTOKY OF THE WORSHIP OF GOD. 157 And may you see your children, aDd your children's children, unto the third and fourth generation, and may your seed In- blessed by the God of Israel, who reigneth for ever and ever. And when all had said Amen, they went to the feast: but the marriage feast they celebrated also with the fear of the Lord. But as Tobias made longer stay upon occasion of marriage, Tobias his father was solicitous, saying : Why thinkest thou doth my son tarry, or why is he detained there ? Is Gabelus dead thinkest thou, and no man will pay him the money ? And he began to be exceeding sad, both he and Anna bis wife with him : and they began both to weep together, because their son did not return to them on the day appointed. But his mother wept and was quite disconsolate,and said : Wo, wo is me, my son, why did we send thee to go to a strange country, the light of our eyes, the staff of our old age, the comfort of our life, the hope of our posterity. We having all things together in thee alone, ought not to have let thee go from us. And Tobias said to her : Hold thy peace, and be not troubled, our son is safe ; that man with whom we sent him is very trusty. But she could by no means be comforted, but daily running out looked round about, and went into all the ways by which there seemed any hope he might return, that she might if possi- ble see him coming afar off. But Raguel said to his son-in-law : Stay here, and I will send a messenger to Tobias thy father, that thou art in health. And Tobias said to him : I know that my father and mother now count the days, and their spirit is grievously afflicted with- in them. And when Raguel had pressed Tobias with ninny words, and 158 A HISTORY OF THE WORSHTr OF GOD. lie by no means would hearken to him. be delivered Sara unto him, and half of all his substance in men-servants, ami women- servants, in cattle, in camels and in kine, and in much money : and sent him away safe and joyful from him, Saying : The holy Angel of the Lord he with yon in your journey and bring you through safe, and that you may find all things well about your parents, and my eyes may see your child- ren before I die. And the parents, taking their daughter, kissed her, and let her go, Admonishing her to honour her father and mother-in-law. to love her husband, to take care of the family, to govern well the house, and to behave herself without blame And as they were returning tbey came to Charan. which is in the midway to Ninive. the eleventh day. And the Angel said : Brother Tobias, thou knowest how thou didst leave thy father, And if it please thee therefore, let us go before, and let the family follow softly after us, together with thy wife, and with the beasts. And as this their going pleased him, Raphael said to Tobias : Take with thee of the gall of the fish, for it will be necessary. So Tobias took some of the gall and departed. But Anna sat beside the way daily, on the top of a hill, from whence she might see afar off. And while she watched his coming from that place, she saw him afar off, and presently perceived it was her son coming; and returning she told her husband, saying: Behold thy son cometh. And Raphael said to Tobias : As soon as thou shalt come into thy house, forthwith adore the Lord thy God : and giving i hanks to him, £0 to thv father, and kiss him ; \ HISTORY OF THE WORSHIP OF D. 159 Ami immediately anoint his eyes with this gall of the fish, which thou carrieBt with thee. Pot be assured that his eyee shall be presently opened, and thy father shall see the light of heaven, and shall rejoice in the sight of thee. Then the dog, which had been with them in the way. ran before, and coming as if he hail brought the news shewed h.'s joy by his fawning and wagging his tail. And his father that was blind, rising up, began to run, stumb- ling with his feet : and giving a servant his hand, went to meet his son. And receiving him kissed him, as did also his wife, and they began to weep for joy. And when they had adored God, and given him thanks, they sat down together. Then Tobias taking of the gall of the fish, anointed his father's eyes. And he stayed about half an hour ; and a white skin began to come out of his eyes, like the skin of an egg. And Tobias took hold of it, and drew it from his eyes, aim immediately he recovered his sight. And they glorified (I od. both he and his wife, and all that knew him. And Tobias said : I bless thee, Lord God of Israel, be- cause thou hast chastised me, and thou hast saved me ; and be- hold, I see Tobias my son. And after seven days, Sara, his son's wife, and all the family arrived safe, and the cattle, and the camels, and an abundance of money of his wife's ; and that money also which he had re- ceived of Gabelus ; And he told his parents all the benefits of God. which he had done to him by the man that conducted him. And Achior and Nabath, the kinsmen of Tobias, came re- 1('»() a HISToitV OF THE WORSHIP OF GOD. joicing for Tobias and congratulating with him for all the good tilings that (rod had done for him. And for seven days they feasted and rejoiced all with greal joy. Then Tobias called to him his son. and said to him: What can we give to this holy man. that is come with thee. Tobias, answering, said to his father: Father, what wages shall we give him ? or what can be worthy of his benefits. He conducted me and brought me safe again, he received the money of Gabelus, he caused me to have my wife, and he chased from her the evil spirit, he gave joy to her parents, my- self he delivered from being devoured by the fish, thee also he hath made to see the light of heaven, and we are filled with all good things through him. What can Ave give him sufficient for these things ? But I beseech thee my father, to desire him. that he would vouchsafe to accept of one-half of all things that have been brought. So the father and the son, calling him, took him aside: and began to desire him he would vouchsafe to accept of half of all things, that they had brought. Then he said to them secretly: Bless ye the God of heaven, give glory to Him in the sight of all that live, because He hath shewed His mercy to you. • For it is good to hide the secret of a king: bu1 honourable to reveal and confess the works of (Jod. Prayer is good with fasting and alms, more than to la\ up treasures of gold: For alms delivereth from death, ami the same is that which pnrgeth awa\ sins, and maketh to find mercy and life everlast- ing. A HISTORY OF THE WORSHIP OF GOD. 161 But they that commit sin and iniquity, arc enemies <»t" their own soul. I discover then the truth unto you. and I will not hide the secret from you. When thou didst pray with tears, and didst bury the dead, and didst leave thy dinner, and hide the dead by day in thy house, and bury them by night, I offered thy prayer to the Lord. And because thou wast acceptable to God, it was necessary that temptation should prove thee. And now the Lord hath sent me to heal thee, and to deliver Sara thy son's wife from the devil. For I am the Angel Raphael, one of the seven, who stand before the Lord. And when they had heard these things, they were troubled, and being seized with fear they fell upon the ground on their face. And the Angel said to them: Peace be to you, fear not. For when I was with you, T was there by the will of God; bless ye him, and sing praises to him. I seemed indeed to eat, and to drink with you; but I use an invisible meat and drink, which cannot be seen by men. It is time therefore that I return to him that sent me; but bless ye God, and publish all his wonderful works. And when he had said these things, he was taken from their sight, and they could see him no more. Then they, lying prostrate for three hours upon their face, blessed God; and rising up they told all his wonderful works. And Tobias the elder, opening his mouth, blessed the Lord, and said: Thou art great Lord for ever, and thy kingdom is unto all ages: 162 A HISTORY OF THE WORSHIP OF GOD. For thou scourgest, and thou savest; thou leadest down to hell, and bringest uj) again; and there is none that can escape thy hand. Give glory to the Lord., ye children of Israel, and praise him in the sight of the Gentiles: Because he hath therefore scattered you among the Gentiles, who know not him, that you may declare his wonderful works, and make them know, that there is no other almighty God be- sides him. He hath chastised us for our iniquities; and he will save us for his own mercy. See then what he hath done with us, and with fear and trembling give ye glory to him; and extol the eternal king of worlds in your works. As for me I will praise him in the land of my captivity; be- cause he hath shewed his majesty toward a sinful nation. Be converted therefore ye sinners, and do justice before God, believing that he will shew his mercy to you. And I, and my soul, will rejoice in him. Bless ye the Lord all his elect, keep days of joy, and give glory to him. Jerusalem, (') city of God. the Lord hath chastised thee for the works of thy hands. (live glory to the Lord for thy good things, and bless the God eternal, that he may rebuild his tabernacle in thee, and may call back all the captives to thee, and thou mayest rejoice for ever and ever. Q) Jerusalem. What is prophetically delivered here, and in the following chapter, with relation to Jerusalem, is partrj to be understood >)f the rebuilding the . 1 <*»:', Thou shalt shine with a glorious light; and all the ends of the earth shall worship thee. Nations from afar shall come to thee: and shall bring gifts, and shall adore the Lord in thee, and shall esteem thy land ae holy. For they shall call upon the great name in thee. They shall be cursed that shall despise thee: and they shall be condemned that shall blaspheme thee: and blessed shall they he that shall build thee up. But thou shalt rejoice in thy children, because they shall all be blessed, and shall be gathered together to the Lord. Blessed are all they that love thee, and that rejoice in thy peace. My soul, bless thou the Lord, because the Lord our God hath delivered Jerusalem his city from all her troubles. Happy shall I be if there shall remain of my seed, to see the glory of Jerusalem. The gates of Jerusalem shall be built of sapphire, and of emerald, and all the walls thereof round about of precious stones. All its streets shall be paved with white and clean stones: and Alleluia shall be sung in its streets. Blessed be the Lord, who hath exalted it. and may he reign over it for ever and ever, Amen. And the words of Tobias were ended. And after Tobias was restored to his sight, he lived two and forty years, and saw the children of his grand-children. And after he had lived a hundred and two years, he was buried honourably in Xinive. For he was six and fifty years old when he lost the sight of his eyes, and sixty when he recovered it again. Ifi4 A HISTORY OF THE WORSHIP OF GOD. And the rest of his life was in joy. and with great increase of the fear of God he departed in peace. And at the hour of his death he called unto him his son Tobias and his children, seven young men, his grand sons, and said to them: The destruction of Ninive is at hand, for the word of the Lord must be fulfilled; and our brethren, that are scattered abroad from the land of Israel, shall return to it. And all the land thereof that is desert shall be filled with people, and the house of God which is burnt in it, shall again be rebuilt: and all that fear God shall- return thither. And the Gentiles shall leave their idols, and shall come into Jerusalem, and shall dwell in it. And all the kings of the earth shall rejoice in it, adoring the king of Israel. Hearken therefore my children to your father ; serve the Lord in truth, and seek to do the things that please him : And command your children that they do justice and alms deeds, and that they be mindful of God, and bless him at all times in truth, and with all their power. And now children hear me, and do not stay here ; but as soon as you shall bury your mother by me in one sepulchre, without delay direct your steps to depart hence. For I see that its iniquity will bring it to destruction. And it came to pass that after the death of his mother, To- bias departed out of Ninive with his wife, and children, and children's children, and returned to his father and mother-in- law. And he found them in health in a good old age; and he took care of them, and he closed their eyes ; and all the inheritance of Raguel's house came to him ; and he saw his children's chil- dren to the fifth generation. A HISTORY OF THE WORSHIP OF GOD. 165 And after he had lived ninety-nine years in the fear of the Lord, with joy. they buried him. And all his kindred, and all his generation continued in good life, and in holy conversation, so that they were accepta- ble both to God, and to men, and to all that dwelt in the land."(') CHAPTER XV. FASTING— ITS EFFICACY — JOXAS AXD THE NTNIVITES. When Raphael made himself known to Tobias and his son, he said to them these remarkable words: "Prayer is good with fasting and alms, more than to lay up treasures of gold. * * * I discover then the truth unto you, and I will not hide the secret from you. When thou didst pray with tears, and didst bury the dead, and didst leave thy dinner, and hide the dead by day in thy house, and bury them by night, I offered thy prayer to the Lord." (") He who has offended and desires to obtain mercy from His creator, ought to humble himself by prayer and fasting. This is a law which God has inscribed in the hearts of all men, which is now and has always been prac- ticed among nations. " Be converted to me from all your hearts, in fasting. Sound the trumpet in Zion. Sanctify ye a fast, call an assembly." Such were the usual ex- hortations of God to his sinful people. Moses prepared himself by a forty days fast to receive the commandments of the Lord on Mount Sinai ; later on when he received the ten tables writ- (') Book of Tobias. Tob. xii, 11 et. seq. 160 A HISTORY OF THE WORSHIT OF GOD. ten over with the prayers of God lie again fasted other forty days. It was through prayer and fasting that the mother of Samuel obtained grace from God to give birth to the great prophet. What made Samson invincible ? Was it not fasting, with which he was conceived in the womb ? With fasting he was conceived, with fasting he was reared up, with fasting he was made a man. Such was indeed the command of the Angel to his mother, "that she should eat nothing coming from the vine, nor drink wine or strong drink/' Nothing was more common among the people of God than to promise or vow to God to afflict their souls by fasting. It was after a fast of forty days that Elias was granted the favor of seeing God on the mountain as far as human eyes are capable of seeing Him. Judith the celebrated widow of Bethulia had "made herself a private chamber in the upper part of her house, in which she abode shut up with her maids, and she wore hair cloth upon her loins, and fasted all the days of her life, except the Salt- baths, and new moons, and the feasts of the house of Israel. Whilst the soldiers of Ilolofernes were surrounding her city which was too weak to resist them, its inhabitants had also humbled their souls in fastings and prayers both they, and their wives : the priest of God had promised to them help from above if they persevered in fastings and prayers in the sight of the Lord.'' Now that help was really granted, Bethulia was saved and the army of Holof ernes entirely destroyed. Nor weir the) only the faithful .lews who fasted in atonement for sins, and on occasions of great calamities. Fasting was also practiced among the shismatics of the kingdom of Israel, amongst the heathen nations which surrounded them, as it is now practiced among the Mohammedans and the pagans of the east, and man) sects of shismatic christians. We are now prepared to hear of Jonas and the Ninivites. A HISTORY OF THE WORSHIP OF GOD. 167 Jonas, Bonof Amathid, lived in the reign of Jeroboam, "M king of Israel. Saving been commanded by God to go to Ninive to denounce the sins of that wicked city, he disobeyed and took passage on a vessel bound for Tharsis. But the ship had hard- ly put t<» sea when a violent storm arose, and the sailors, be- lieving that some one on board was the cause of the impending calamity, drew lots to ascertain who it might be. It proved to be Jonas, who on telling them what he had done, advised them to cast him into the sea. which they did. The waters then be- came calm, and the ship resumed her voyage. As for Jonas, he was swallowed up by a great fish, in the belly of which he re- mained praying to God for three days and nights, till spewed forth on the shore. God again commanded him to go to Ninive the metiopolis of ancient Assyria. Ninive was situated on the east bank of the Tigris river, opposite the modern Mossul. We here transcribe the history of the preaching of Jonas and of the conversion of the Ninivites. •• And the word of the Lord came to Jonas the second time, saying : Arise, and go to Ninive the great city ; and preach in it the preaching that I bid thee. And Jonas arose, and went to Ninive according to the word of the Lord : now Ninive was a great city of three days' journey. (') And Jonas began to enter into the city one day's journey ; and he cried, and said : Yet forty days, and Ninive shall be destroyed. And the men of Ninive believed in God ; and they pro- claimed a fast, and put on sackcloth from the greatest to the least. Q) Of three days? journey. By the computation of some ancient historians, Ninive was about fifty miles round : so that to go through all the chief streets and public places was three days' journey. 168 A HISTORY OF THE WORSHIP OF GOD. Ami the word came to the king of Ninive : and he rose up out of his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes. And he caused it to be proclaimed and published in Ninive from the mouth of the king and of his princes, Baying : Let neither men nor beasts, oxen, nor sheep, taste any thing ; let them not feed, nor drink water. And let men and beasts be covered with sackcloth, and cry to the Lord with all their strength, and let them turn every one from his evil way. and from the iniquity that is in their hands. Who can tell if God will turn, and forgive : and will turn away from his fierce anger, and we shall not perish ? And God saw their works, that they were turned from their evil way ; and God had mercy with regard to the evil which he had said, that he would do them, and he did it not." (') It appears from the foregoing relation of the Bible, that the king of Ninive and his people had some knowledge of the true God. But, alas, their repentance was timely only, and about 600 years before Christ it was so totally destroyed that for ages, till quite recently, the world ignored as much as the site of a city which had been for a long time the queen of the east. OHAPTEB XVI. THE KINGDOM OF i DDA. SECTIOS 1. DOINGS OF SOME OF IT8 M\'.\ From the consideration of the state of God's worship among the ten tribes, <>v rather from the history of their idolatries, im- (' i Jonas <•. iii. A HISTORY OF THE WORSHIP OF GOD. 1G9 moralities, and of the punishment- which they drew upon them, we turn with sincere delight to the kingdom of Juda, where we find the city of the great God, the temple whereinto He loved to dwell, the sons of Livi consecrated to His worship, and the house of David from which is to come the future redeemer. It grieves us however to have it to say, that the children of Juda were often rebellious to their God, notwithstanding the special marks of protection He bestowed upon them, until they also, like the schismatical tribes were cast away from their coun- try, and condemned to suffer the long captivity of Babylon. Eighteen kings, all of the house of David, reigned in Jeru- salem till the captivity. Some of them were men of wisdom, who, fearing God, listened to the prophets that were sent to them, but many of them were wicked, who gave themselves to idola- try and led the people into sin. From what shall be said in the following pages we will see that God never failed to punish the Jews when they neglected to sanctify the Sabbath, when they refused to offer Him sacrifices, and sought the favor or help of heathen nations. But (Jod for- gave them and caused them to overcome their enemies whenever they repented, and they invariably showed the sincerity of their repentance by returning to the worship prescribed by Moses. Neither should we fail to admire how frequently God reminded His people of the promise made to the patriarchs of a Saviour to come. Of the reign of Koboam, the first ruler of the kingdom of Juda, it has already been remarked, that " the priests and Li- vites that were in all Israel, came to him out of all their seats, leaving their suburbs and their possessions * * * because Jero- boam and his sons had cast them off, from executing the priest- ly office to the Lord. * * * Moreover out of all the tribes of Israel, whosoever gave their heart to seek the Lord, the God of 170 A HISTORY OF THE WORSHIP OF GOD. Israel, came into Jerusalem to sacrifice their victims before the Lord the God of their fathers, and they strengthened the king- dom of Juda, and established Roboam the son of Solomon for three years : for they walked in the ways of David and of Solo- mon, only three years." (II. Par. c. xi. ) We read a few lines further in the same book, how Almighty God punished Roboam and his unfaithful subjects. And when the kingdom of Roboam was strengthened and fortified, he forsook the law of the Lord, and all Israel with him. And in the fifth year of the reign of Roboam. Sesac, king of Egypt, came up against Jerusalem ( because they had sinned against the Lord). With twelve hundred chariots, and threescore thousand horsemen ; and the people were without number that came with him out of Egypt, to wit, Libyans, and Troglodytes, and Ethi- opians. And he took the strongest cities in Juda, and came to Je- rusalem. And Semeias the prophet came to Roboam. and to the princes of Juda, that were gathered together in Jerusalem, fleeing from Sesac, and he said to them : Thus saith the Lord : You have left me, and I have left you in the hand of Sesac. And the princes of Israel, and the king, being in a conster- nation, said: The Lord is just. And when the Lord saw that they were humbled, the word of the Lord came to Semeias. saying : Because they are hum- bled, I will not destroy them, and 1 will give them a little help, and my wrath shall not fall upon Jerusalem by -the hand of Sesac. But yet thc\ shall serve him, that they may know the differ- A HISTORY OF THE WORSHIP OF GOD. 171 ence between my service, and the service of a kingdom of the earth. So Sesac, king of Egypt, departed from Jerusalem, taking away the treasures of the house of the Lord, and of the king's house, and he took all with him, and the golden shields that Solomon had made. But yet because they were humbled, the wrath of the Lord turned away from them, and they were not utterly destroyed : for even in Juda there were found good works. The third king of Juda after Solomon was Asa, whose obe- dience to the laws of God, and zeal for His glory are recorded as follows : ( ' ) Asa did that which was good and pleasing in the sight of his God, and he destroyed the altars of foreign worship, and the high places. And broke the statues, and cut down the groves : And he commanded Juda to seek the Lord the God of their fathers, and to do the law, and all the commandments. And he took away out of all the cities of Juda the altars and temples, and reigned in peace. He built also strong cities in Juda, for he was quiet, and there had no wars risen in his time, the Lord giving him peace. And he said to Juda : Let us build these cities, and compass them with walls, and fortify them with towers, and gates, and bars, while all is quiet from wars, because we have sought the Lord the God of our fathers, and he hath given us peace round about. So they built, and there was no hindrance in build- ing. And Asa had in his army of men that bore shields and spears, of Juda three hundred thousand : and of Benjamin that (') II Par. xiv.. xv, 172 A HISTORY OF THE WORSHir OF GOD. bore shield and drew bows, two hundred and eighty thousand ; all these were most valiant men. And Zara the Ethiopian came out against them with his army of ten hundred thousand men, and with three hundred chariots : and he came as far as Maresa. And Asa went out to meet him, and set his army in array for battle in the vale of Sephata, which is near Maresa. And he called upon the Lord God. and said : Lord there is no difference with thee, whether thou help with few, or with many : help us Lord- our God: for with confidence in thee and thy name Ave are come against this multitude. Lord, thou art our God, let not men prevail against thee. And the Lord terrified the Ethiopians before Asa and Juda: and the Ethiopians fled. And Asa and the people that were with him, pursued them to Gerara : and the Ethiopians fell even to utter destruction, for the Lord slew them, and his army fought against them, and they were destroyed. And they took abundance of spoils. And the Spirit of God came upon Azarias the son of Obed. And he went out to meet Asa. and said to him : Hear ye me Asa, and all -Juda and Benjamin : The Lord is with you, be- cause you have been with him. If you seek him, you shall find: but if you forsake him, he will forsake you. And many days shall pass in Israel without the true God, and without a priest, a teacher, and without the law. And when in their distress they shall return to the Lord the God of Israel and shall seek Him, they shall find Him. Do you therfore take courage, and let nut your hands be weakened : for there shall be a reward for your work. And when Asa had heard the words, and the prophecy of Azarias the son of Obed the prophet, he book courage, and took away the idols out of all the land of Juda, and out of Benjamin, A HISTORY OF THE WORSHIP OF GOD. 17:'» and out of the cities of Mount Kjiliraiin, which he had taken and he dedicated the altar of the Lord, which was hefore the porch of the Lord. And he gathered together all Juda and Benjamin, and the strangers with them of Ephraim, and Manasses. and Simeon : for many were come over to him out of Israel, seeing that the Lord his God was with him. And when they were come to Jerusalem in the third month, in the fifteenth year of the reign of Asa, They sacrificed to the Lord in that day of the spoils, and of the prey, that they had brought, seven hundred oxen, and seven thousand rams. And he went in to confirm as usual the covenant, that they should seek the Lord the God of their fathers with all their heart, and with all their soul. And if any one, said he, seek not the Lord the God of Israel. let him die, whether little or great, man or woman. And they swore to the Lord with a loud voice with joyful shouting, and with sound of trumpet, and sound of cornets. All that were in Juda with a curse : for with all their heart they swore, and with all their will they sought him, and they found him, and the Lord gave them rest round about. And the things which his father had vowed, and he himself had vowed he brought into the house of the Lord, gold and silver and vessels of divers uses. And there was no war unto the five and thirtieth year of the kingdom of Asa.'' The piety of Josaphat, fourth king of Juda. his zeal in pro- curing the instruction of his people in the law of God, and the manner in which he was rewarded are thus related as follows in the sacred records : " And the Lord was with Josaphat, because he walked in the first wave of David his father : and trusted not in Baalim. 174 A HISTORY OF THE WORSHIP OF GOD. Hut in the God of his father, and walked in his command- ments, and not according to the sins of Israel. And the Lord established the kingdom in his hand, and all Juda brought presents to Josaphat : and he acquired immense riches, and much glory. And when his heart had taken courage for the ways of the Lord, he took away also the high places and the groves out of Juda. And in the third year of his reign, he sent of his princes Benhail, and Obdias, and Zacharias, and Nathanael, and Micheas, to teach in the cities of Juda : And with them the Livites, Semeias, and Nathanias, and Zabadias, and Asael, and Semiramoth, and Jonathan, and Adonias and Thobias, and Thobadonias Livites. and with them Elisama, and Joram priests, And they taught the people in Juda, having with them the book of the law of the Lord, and they went about all the cities of Juda, and instructed the people. And the fear of the Lord came upon all the kingdoms of the lands, that were round about Juda, and they durst not make war against Josaphat." (') On account of his alliance with Achab, the wicked idolatrous king of Israel, God punished Josaphat by permitting him to suffer a terrible defeat in a battle against the Syrians. On his return "Jehu the son of Hanani the seer met him, and said to him: Thou helpest the ungodly, and thou art joined in friend- ship with them that hate the Lord, and therefore thou didst de- serve indeed the wrath of the Lord. But good works are found in thee, because thou hast taken away the groves out of the land of Juda, and hast prepared thy heart to seek the Lord the God of thy fathers. (') II Par. xvii. A HISTORY OF THE WORSHIP OF GOD. 17;") Ami Josaphat dwelt at Jerusalem, and be went out again to the people from Bereabee to Mount Ephraim, and brought them hack to the Lord the God of their fathers. And he set judges of the land in all the fenced cities of Juda, in even- place. And charging the judges, he said: Take heed what you do; for you exercise not the judgment of man, but of the Lord: and whatsoever you judge, it shall redound to you. Let the fear of the Lord be with you, and do all things with diligence: for there is no iniquity with the Lord our God, nor respect of persons, nor desire of gifts. In Jerusalem also Josaphat appointed Livites, and priests and chiefs of the families of Israel, to judge the judgment and the cause of the Lord for the inhabitants thereof. And he charged them, saying: Thus shall you do in the fear of the Lord faithfully, and with a perfect heart. Every cause that shall come to you of your brethren, that dwell in their cities, between kindred and kindred, wheresoever there is question concerning the law, the commandment, the ceremonies, the justifications: shew it to them, that they may not sin against the Lord, and that wrath may not come upon you and your brethren; and so doing you shall not sin. And Amarias the priest your high-priest shall be chief in the things which regard God: and Zabadias the son of Isinahel. who is ruler in the house of Juda, shall be over those matters which belong to the king's office; and you have before you the Livites for masters, take courage and do diligently, and the Lord will be with you in good things. "(') The reader must remember distinctly the admirable prayer of Solomon to God on the great occasion of the dedication of the magnificent temple of Jerusalem, and also the promise made (') II. Par. xix. 17(5 A HISTORY OF THE WORSHIP OF OOD. by the Almighty always to hear the prayers of those who would come and invoke His power in that place. The following re- lation of an extraordinary event which occurred in the days of Josaphat will show that the eyes and ears of the Lord were al- ways attentive upon His holy house. Let us also remark that Josaphat and his distressed people offered to God not prayers only, but also fasts, offerings and sacrifices. "After this the children of Moab, and the children of Am- nion, and with them the Ammonites, were gathered together to fight against Josaphat. And there came messengers, and told Josaphat, saying: There cometh a great multitude against thee from beyond the sea, and out of Syria, and behold they are in Asasonthamar. which is Engaddi. And Josaphat being seized with fear, betook himself wholly to pray to the Lord, and he proclaimed a fast for all Juda. And Juda gathered themselves together to pray to the Lord; and all came out of their cities to make supplication to him. And when Josaphat stood in the midst of the assembly of Juda and Jerusalem, in the house of the Lord before the new court He said: O Lord God of our fathers, thou art God in heaven. and rulest over all the kingdoms of nations, in thy hand is strength and power, and no one can resist thee. Didst not thou our God kill all the inhabitants of this land before thy people Israel, and gayest it to the seed of Abraham thy friend for ever? And they dwelt in it. and built in it a sanctuary to thy name, saying: If evils fall upon us the sword of judgment, or pestilence, or famine, we will stand in thy presence before this house, in A HISTORY OF THE WORSHIP OF GOD. 177 which thy name is called upon: and we will cry to thee in our afflictions, and thou wilt hear and save us. And now behold the children of Amnion, and of Moab, and Mount Seir, through whose lands thou didst not allow Israel to pass, when they came out of Egypt, but they turned aside from them, and slew them not. Do the contrary, and endeavor to cast us out of the posses- sion which thou hast delivered to us. our God, wilt not thou then judge them? as for us we have not strength enough to be able to resist this multitude, which cometh violently upon us. But as we know not what to do, we can only turn our eyes to thee. And all Juda stood before the Lord with their little ones, and their wives and their children. And Jahaziel the son of Zacharias, the son of Banaias. the son of Jehiel, the son of Mathanias, a Levite of the sons of Asaph was there, upon whom the Spirit of the Lord came in the midst of the multitude. And he said: Attend ye all Juda, and you that dwell in Jerusa- lem, and thou king Josaphat: thus saith the Lord to you: Fear ye not, and be not dismayed at this multitude: for the battle is not yours, but God's. To-morrow you shall go down against them: for they will come up by the ascent named Sis, and you shall find them at the head of the torrent, which is over against the wilderness of Jeriu'l. It shall not be you that shall fight, but only stand with confi- dence, and you shall see the help of. the Lord over you, O Juda, and Jerusalem: fear ye not, nor be you dismayed: to-morrow vou shall go out against them, and the Lord shall be with von. I 7S \ HISTORY OF THE WORSHIP OF GOD. Then Josaphat, and .hula, and all the inhabitants of Jeru- salem fell flat on the ground before the Lord, and adored him. And the Livites of the sons of Caath, and of the sons of Core praised the Lord the God of Israel with a loud voice, on high. And they rose early in the morning, and went out through the desert of Thecua: and as they were marching, Josaphat standing in the midst of them, said: Hear me ye men of Juda, and all the inhabitants of Jerusalem believe in the Lord your God, and you shall be secure: believe his prophets, and all things shall succeed well. And he gave counsel to the people, and appointed the sing- ing men of the Lord, to praise him by their companies, and to go before the army, and with oue voice to say: Give glory to the Lord, for his mercy endureth for ever. And when they began to sing praises, the Lord turned their ambushes upon themselves, that is to say, of the children of Amnion, and of Moab, and of mount Seir, who were come out to fight against Juda, and they were slain. For the children of Ammon, and of Moab. rose np against the inhabitants of mount Seir, to kill and destroy them: and when they had made an end of them, they turned also against one another, and destroyed one another. And when Juda came to the watch tower, that looketh to- ward the desert, they saw afar off all the country, for a great -pace, full of dead bodies, and that no one was left that could escape death. Then Josaphat came, and all the people with him to take away the spoils of the dead, and the\ found among the dead bodies, stuff of various kinds, andgarnients. and most precious vessels, and they took them tor themselves, Insomuch thai fchej A HISTORY OF THE WORSHIP OF GOD. 170 could Dot carry all, nor in three days take away the spoils, the booty was so great. And on the fourth day they were assembled in the Valley of Blessing: for there they blessed the Lord, and therefore they called that place the Valley of Blessing until this day. And every man of Juda, and the inhabitants of Jerusalem returned, and Josaphat at their head, into Jerusalem with great joy, because the Lord had made them rejoice over their enemies. And they came into Jerusalem with psalteries, and harps, and trumpets into the house of the Lord. And the fear of the Lord fell upon all the kingdoms of the lands when they heard that the Lord had fought against the enemies of Israel. And the kingdom of Josaphat was quiet, and God gave him peace round about." (') Joram was the name of the 5th king of Juda, who succeeded Josaphat his father. Joram was a wicked man, who slew all his brethren by the sword, kindled the anger of God against him by walking in the ways of the kings of Israel, and this was due to the consequence of his marriage with the daughter of Achab. ( 2 ) Moreover he built also high places in the cities of Juda, and he made the inhabitants of Jerusalem to commit fornication, and Juda to transgress. And there was a letter brought him from Elias the prophet, in which it was written : Thus saith the Lord the God of David thy father : Because thou hast not walked in the ways of Josa- phat thy father nor in the ways of Asa king of Juda, But hast walked in the ways of the kings of Israel, and hast made Juda and the inhabitants of Jerusalem to commit fornica- (') II. Par. xx. ('-') II. Par. xx i. 180 A HISTORY OF THE WORSHIP OF GOD. tion, imitating the fornication of the house of Achat), moreover also thou hast killed thy brethren, the house of thy father, bet- ter men than thyself. Behold the Lord will strike thee with a great plague, with all thy people, and thy children, and thy wives, and all thy substance. And thou shalt be sick of a very grievous disease of thy bowels, till thy vital parts come out by little and little even- day. And the Lord stirred up against Joram the spirit of the Philistines, and of the Arabians, who border on the Ethiopians. And they came into the land of Juda, and wasted it, and they carried away all the substance that was found in the king's house, his sons also, and his wives : so that there was no son left him but Joachaz, who was the youngest. And besides all this the Lord struck him with an incurable disease in his bowels. And as day came after day, and time rolled on. two whole years passed : then after being wasted with a long consumption so as to void his very bowels, his disease ended with his life. * * And he died of a most wretched illness, and the people did not make a funeral for him according to the manner of burning, as they had done for his ancestors. He was but two and thirty years old when hej>egan his reign, and he reigned eight years in Jerusalem. And he walked not rightly, and they buried him in the city of David : but not in the sepulchres of the kings. (') The following event in the life of Ozias, 9th king of Juda, demonstrates how mind] God hates those who attempt to ad as his priests when fchey do not belong to the chosen saeerdotal tribe. i'i II Par. wi. A HISTORY OF THE WORSHir OF GOD. 181 "Hut when he was made strong,his heart was lifted up to his destruction, and he neglected the Lord his Cod : and going into the temple of the Lord, he had a mind to burn incense upon the altar of incense. And immediately Azarias the priest going in after him, and with him fourscore priests of the Lord, most valiant men, Withstood the king, and said : It doth not belong to fchee Ozias, to burn incense to the Lord, but to the priests, that is to the sons of Aaron, who are consecrated for this ministry : go out of the sanctuary, do not despise : for this thing shall not be accounted to thy glory by the Lord God. And Ozias was angry, and holding in his hand the censer to burn incense, threatened the priests. And presently there rose a leprosy in his forehead before the priests, in the house of the Lord at the altar of incense. And Azarias the high priest, and all the rest of the priests looked upon him, and saw the leprosy in his forehead, and they made haste to thrust him out. Yea, himself also being fright- ened, hastened to go out, because he has quickly felt the stroke of the Lord. And Ozias the king was a leper unto the day of his death, and he dwelt in a house apart, being full of the leprosy, for which he had been cast out of the house of the Lord." (') Section 2 — isaias. There is no epoch in the history of the Jvw^ when so great a number of prophets appear as in the years which preceded the captivity of Israel in Ninive and that of the people of Juda in Babylon. Besides Elias and Eliseus, who prophesied chiefly in the kingdom of Israel, many other prophets appeared in the kingdom of Juda, both before and during the time of their cap- (') II Par. xx vi. 182 A HISTORY OF THE WORSHir OF GOD. ii\it\ in Babylon. Not to mention Zacharias, stoned to death at Jerusalem in the reign of Joas, and others whom the Scrip- tures call simply seers of prophets, we have aow come to the days of the great Isaias, who lived and prophesied under the kings Ozias, Jonathan, Achas and Ezeehias. As the people of the southern kingdom continued to imitate the idolatry of Israel, and of the pagan nations around them, Isaias was sent to Juda to exhort them to do penance, to announce to them the chastisements with which they would be visited from above, and especially their captivity into Babylon, the destruction of Jerusa- lem.and also their future return intoJuda. The following extracts from his exhortations will convince us, that none but an inspired man could speak as he did: ''Hear ye heavens, and give car earth, for the Lord hath spoken: I have brought up children, and exalted them : butthey have despised me. The ox knoweth his owner, and the ass his master's crib: but Israel hath not known me, and my people hath not understood. Wo to the sinful nation, a people laden with iniquity, a wick- ed seed, ungracious children : they have forsaken the Lord, they have blasphemed the holy One of Israel, they are gone awa\ backwards. For what shall I strike you any more, you that increase trans- gression? the whole head is sick, and the whole heart is sad. From the sole of the foot unto the top of the head, there is no soundness therein : wounds and bruises and swelling sores : they are not hound up. nor dressed, nor fomented with oil. Your land is desolate, your cities are burnt with fire: your country strangers devour before your face, and il shall be deso- late as when wasted by enemies. And the daughter of /ion shall he left as a covert in a vine- A IUSTOKY OF THE WORSHIP OF GOD. L83 yard, and as a lodge in a garden of cucumbers, and as a city that LB laid waste. Except the Lord of hosts had left us seed, we had beeD as Sodom, and we should have been like to Gomorrha. Sear the word of the Lord, ye rulers of Sodom, give ear to the law of our God, ye people of Gomorrha. To what purpose do you offer me the multitude of your victims, saith the Lord? I am full; I desire not holocausts of rams, and fat of fatlings, and blood of calves, and lambs, and buck goats. When you came to appear before me, who required these things at your hands, that you should walk in my courts? Offer sacrifice no more in vain : incense is an abomination to me. The new moons, and the sabbath, and. other festivals I will not abide, your assemblies are wicked. My soul hateth your new moons, and your solemnities : they are become troublesome to me, I am weary of bearing them. And when you stretch forth your hands, I will turn away my eyes from you : and when you multiply prayer, I will not hear : for your hands are full of blood. Wash yourselves, be clean, take away the evil of your devices from my eyes : cease to do perversely. Learn to do well : seek judgment, relieve the oppressed, judge for the fatherless, defend the widow. And then come, and accuse me, saith the Lord : if your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall be white as wool. If you be willing, and will hearken to me, you shall eat the g I things of the land. But if you will not. and will provoke me to wrath: the sword shall devour you. because the mouth of the Lord hath spoken it. 184 A HISTORY OF THE WORSHIP OF GOD. How is the faithful city, that was full of judgment, become a harlot? justice dwelt in it, but now murderers. Thy silver is turned into dross: thy wine is mingled with water. Thy princes are faithless, companions of thieves : they all love bribes, they run after rewards. They judge not for the fatherless: and the widow's cause cometh not in to them. Therefore saith the Lord the God of hosts the mighty One of Israel : Ah ! I will comfort myself over my adversaries, and I will be revenged of my enemies. And I will turn my hand to thee, and I will clean purge away thy dross, and I will take away all thy tin. And I will restore thy judges as they were before, and thy counsellors as of old ; after this thou shalt be called the city of the just, a faithful city. Zion shall be redeemed in judgment, and they shall bring her hack in justice: And he shall destroy the wicked, and the sinners together: and they that have forsaken the Lord, shall be consumed. For they shall be confounded for the idols, to which they have sacrificed : and you shall be ashamed of the gardens, which you had chosen. When you shall be as an oak with the leaves falling off : and as a garden without water. And your strength shall be as the ashes of tow, and your work as a spark : and both shall burn together, and there shall be none to quench it." (') Isaias addressed Ins warnings and rebukes not only to the Jewish nation in general, hut also to the ancients, tot lie princes, nay tot he proud women of Zion. ('I Is. r. i. A HISTORY OF THE WORSHIP OP OOD. L85 ■• The Lord standeth up to judge, and he standetli i<> judge the people. The Lord will enter into judgment with the ancients of hie people, and its princes: for you have devoured the vineyard, and the spoil of tlif pooi' is in your house. Why do you consume my people, and grind the laces of tin' poor, saith the Lord the (rod of hosts? And the Lord said: Because the daughters of Zion arc haughty, and have walked with stretched out necks, and wan- ton glances of their eves, and made a noise, as they walked with their feet, and moved in a set pace. The Lord will make bald the crown of the head of the daugh- ters of Zion, and the Lord will discover their hair. In that day the Lord will take away the ornaments of shoe.-, and little moons. And chains, and necklaces, and bracelets, and bonnets, And bodkins, and ornaments of the leas, and tablets, and sweet halls, and ear rings. And rings, and jewels hanging on the forehead, And changes of apparel, and short cloaks, and tine linen, aud crisping pins, And looking glasses, and lawns, and headbands, and fine veils. And instead of a sweet smell there shall lie stench, and in- stead of a girdle, a cord, and instead of curled hair, baldness, and instead of a stomacher, haircloth. Thy fairest men also shall fall by the sword, and thy valiant ones in battle. And her gates shall lament and mourn, and she shall sit desolate on the ground." (') (') Is., c. iii. 186 A HISTORY OF THE WORSHIP OF GOD. The following passagt- of Isaias shows how God under tin- <>1<1 dispensation was not satisfied with external worship, but re- quired of this people sincerity, works of mercy, and true god- liness. "Cry, cease not, lift up thy voice like a trumpet, and show my people their wicked doings, and the house of Jacob their sins. For they seek nie from day to day, and desire to know my ways. * * * they ask of me the judgments of justice. * * Why have we fasted and Thou hast not regarded. Why have we humbled our souls, and Thou hast not taken no- tice? Behold in the day of our fast your own will is found, and you exact of all your debtors. Behold you fast for debates and strife, and strike with the list wickedly. Do not fast as you have done until this day, to make your cry to be heard on high. Is this such a fast, as I have chosen: for a man to afflict hie soul for a day? is this it, to wind his head about like a circle, and to spread sackcloth and ashes? wilt thou call this a fa- 1, and a day acceptable to the Lord? Is not this rather the fast that I have chosen? loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden. Deal thy bread to the hungry, and bring the needy and the harhourless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh. Then shall thy light break forth as the morning, and thy health shall speedily arise, and thy justice shall go before thy face, and the glory of the Lord shall gather thee up. Then shalt thou call, and the Lord shall hear: thou shalt cry, and he shall Bay: Here I am: if thou wilt take away the chain out of the midst of thee, and cease to -tivteh out the fin- ger, and to speak that which LB g I for nothing. A HISTORY OF THE WORSHIP OF GOD. l s < When thou slialt pour out thy soul fo the hungry, and shall satisfy the afflicted soul, then shall thy ligW rise up in dark- ness and thy darkness shall be as the noon day. And the Lord will give thee rest continually, and will till thy soul with brightness, and deliver thy hones, and thou shalt be like a watered garden, and like a fountain of water, whose waters shall not fail. And the places that have been desolate for ages shall be built in thee: thou shalt raise up the foundations of generation and generation: and thou shalt be called the repairer of the femes, turning the paths into rest. If thou turn away thy foot from the sabbath, from doing thy own will in my holy day, and call the sabbath delightful, and the holy of the Lord glorious, and glorify him, while thou dost not thy own ways, and thy own will is not found, to speak a word : Then shalt thou be delighted in the Lord, and I will lift thee up above the high places of the earth, and will feed thee with the inheritance of Jacob thy father: for the mouth of the Lord hath spoken it." (') Section 3. king ezechias — his zeal for the glob? ob god — god rewards him by destroying the arms of the assyrians. "Now Ezechias began to reign, when he was five and twenty years old, and he reigned nine and twenty years in .Jerusalem: the name of his mother was Abia, the daughter of Zacharias. And he did that which was pleasing in the sight of the Lord, according to all that David his father had done. In the first year and month of his reign he opened the doors of the house of the Lord, and'repaired them. (') Is.lviii . 188 A HISTORY OF THE WORSHIP OF GOD. And he brought the priests and the Levites, and assembled them in the east street. And lie said to them: Hear me, ye Levites. and be Sanctified, purify the bouse of the Lord the God of your fathers, and take away all filth out of the sanctuary. Our fathers have sinned and done evil in the sight of the Lord God, forsaking him: they have turned away their faces from the tabernacle of the Lord, and turned their backs. They have shut up the doors that were in the porch, and put out the lamps, and have not burnt incense, nor offered holo- causts in the sanctuary of the God of Israel. Therefore the wrath of the Lord hath been stirred up against Juda and Jerusalem, and he hath delivered them to trouble, and to destruction, and to be hissed at. as you see with your eyes. Behold, our fathers are fallen by the sword, our sons, and our daughters and wives are led away captives for this wicked- ness. Now therefore I have a mind that we make a covenant with the Lord the God of Israel, and he will turn away the wrath of his indignation from us. M v miiis. he not negligent: the Lord hath chosen you to stand before him, and to minister to him, and to worship him, and to burn incense to him. Then the Levites arose, Mahath the son of Amasia. and Joel the son of A/.arias, of the sons of Caath: and of the sous of Merari, ('is the son of Abdi, and Azarias the son of Jalaleel. And of the sons of ( Jersoii, ,loah the son of Zenmia. and Eden the son of Joah. And of the sons of Klisaphan. Samri. and Jahiel. Also of the sons of Asaph. Xacharias. ami Mathanias. k HISTORY OF THE WORSHIP OF GOD. L89 And of tlic sons of Heman, Jahiel, and Semei: and of the sons of [dithun, Semeias, and Oziel. And they gathered together their brethren, and sanctified themselves, and went in according to the commandment of the king, and the precept of the Lord, to purity the bouse of God. And the priests went into the temple of the Lord to sanctity it, and brought out all the uncleanness that they found within to the entrance of the house of the Lord, and the Levites took it away, and carried it out abroad to the torrent Cedron. And they began to cleanse on the first day of the first month, and on the eighth day of the same month they came into the porch of the temple of the Lord, and they purfied the temple in eight days, and on the sixteenth day of the same month they finished what they had begun. And they went in to king Ezechias, and said to him: We have sanctified all the house of the Lord, and the altar of holo- caust, and the vessels thereof, and the table of proposition with all its vessels. And all the furniture of the temple, which king Achaz in his reign had defiled, after his transgression: and behold they are all set forth before the altar of the Lord. And king Ezechias rising early, assembled all the rulers of the city, and went up into the house of the Lord: And they offered together seven bullocks, and seven rams, and seven lambs, and seven he-goats, for sin, for the kingdom, for the sanctuary, for Juda: and he spoke to the priests, thesons of Aaron, to offer them 14)011 the altar of the Lord. Therefore they killed the bullocks, and the priests took the blood, and poured it upon the altar, they killed also the rams, and their blood they poured also upon the altar, and they killed the lambs, and poured the blood upon the altar. 190 A HISTORY OF THE WORSHIP OF GOD. And they brought the lie-goats for sin before the king, and the whole multitude, and they laid their hands upon them. And the priests immolated them, and sprinkled their blood before the altar for an expiation of all Israel: for the king had commanded that the holocaust and the sin offering should be made for all Israel. And he set the Levites in the house of the Lord with cym- bals, and psalteries, and harps according to the regulation of David the king, and of Gad the seer, and of Nathan the prophet: for it was the commandment of the Lord by the hand of his prophets. And the Levites stood, with the instruments of David, and the priests with trumpets. And Ezechias commanded that they should offer holocausts upon the altar: and when the holocausts were offered, they be- gan to sing praise to the Lord, and to sound with trumpets, and divers instruments which David the king of Israel had prepared. And all the multitude adored, and the singers, and the trum- peters, were in their office, till the holocaust was finished. And when the oblation was ended, the king, and all that were with him bowed down, and adored. And Ezechias, and the princes, commanded the Levites to praise the Lord with the words of David, and Asaph the Beer: and they praised him with great joy and bowing the knee adored. And Ezechias added, and said: You have filled your hands to the Lord, come now, and ofi'er victims, and praises in the house of the Lord. And all the multitude' offered victims, and praises, and holocausts with a devout mind. And the number of the holocausts, which the multitude oll'eivd, was seventy bullocks, a hundred rams, and two hun- dred lambs. A HISTORY OF THE WORSHIP OF GOD. 101 And they consecrated to the Lord six hundred oxen, and three thousand sheep. But the priests were few, and were not enough to flay the holocausts, wherefore the Levites their brethren helped them, till the work was ended, and other priests were sanctified: for the Levites are sanctified with an easier manner than the priests. So there were many holocausts offered, and the fat of peace- offerings, and the libations of the holocausts: and the service of the house of the Lord was completed. And Ezechias, and all the people rejoiced because the minis- try of the Lord was accomplished. For the resolution of doing this thing was taken suddenly.'' (') And Ezechias sent to all Israel and Juda: and he wrote let- ters to Ephraim and Manasses, that they should come to the house of the Lord in Jerusalem, and keep the Phase to the Lord the God of Israel. For the king taking counsel and the princes, and all the as- sembly of Jerusalem, decreed to keep the Phase the second month. For they could not keep it in its time: because there were not priests enough sanctified, and the people was not as \\en. and sheep, and the tithes of holy things, which they had vowed to the Lord their God : and carrying them all. made inan\ heap-. A HISTORY OF THE WORSHir OF GOD. L95 In the third month they began to lay the foundation- <>r the heaps, and in the seventh month they finished them. And when Ezechiae and his princes came in. they saw the heaps, and they blessed the Lord and the people of Israel. And Ezechias asked the priests and the Levites, why the heaps lay so. Azarias the chief priest of the race of Sadoc answered him, saying : Since the first-fruits began to be offered in the house of the Lord, we have eaten, and have been rilled, and abundance is left, because the Lord hath blessed his people : and of that which is left is this great store which thou seest. Then Ezechias commanded to prepare store-houses in the house of the Lord. And when they had done so, They brought in faithfully both the first-fruits, and the tithes, and all they had vowed. And the overseer of them was Chonenias the Levite, and Semei his brother was the second. And after him Jehiel, and Azarias, and Nahath, and Asael, and Jerimoth, and Jozabad, and Eliel, and Jesmachias, and Mahath, and Banaias, overseers under the hand of Chonenias, and Semei his brother, by the commandment of Ezechias the king, and Azarias the high-priest of the house of God, to whom all things appertained. But Core the son of Jemna the Levite, the porter of the east gate, was overseer of the things which were freely offered to the Lord, and of the first-fruits and the things dedicated for the holy of holies. And under his charge were Eden, and Benjamin, Jesue, and Seineias, and Amarias, and Sechenias, in the cities of the priests, to distribute faithfully portions to their brethren, both little and great : , Besides the males from three years old and upward, to all that went into the temple of the Lord, and whatsoever there 196 A HISTORY OF THE WORSHIP OF GOD. was need of in the ministry, and their offices according to their courses, day by day. To the priests by their families, and to the Levites from the twentieth year and upward, by their classes and companies. And to all the multitude, both to their wives, and to their children of both sexes, victuals were given faithfully out of the things that had beeu sanctified. Also of the sons of Aaron who wen- in the fields and in the suburbs of each city, there were men appointed, to distribute portions to all the males, among the priests and the Levites. So Ezechias did all things which we have said in all Juda, and wrought that which was good and right and truth before the Lord his God. In all the service of the ministry of the house of the Lord according to the law and the ceremonies, desiring to seek his God with all his heart, and he did it and prospered. (') Almighty God whom Ezechias served so well, did not forget him when Sennacherib, laying siege to Jerusalem threatened to destroy it. W e transcribe this history as we find it in the book of Isaias. ( a ) "And it came to pass in the fourteenth year of king Ezechias. that Sennacherib king of the Assyrians came up against all the fenced cities of Juda, and took them. And the king of the Assyrians sent Rabsaces from Lachis to Jerusalem, to king Ezechias with a great army, and he stood by the conduit of the upper pool in the way of the Fuller's field. And there went out to him Eliacim the son of Helcias, who was over the house, and Solma the scribe, and .Joahe the son of Asaph the recorder. O II Par. \.\xi. (") Ih. c. xxxvi, xxxvii. A HISTORY OF THE WORSHIP OF GOD. l'.)7 Ami Rabsaces said to them: Tell Ezechias: Thus saith tin- great king, the king of the Assyrians : What is this confidence wherein thou trustest ? Or with what counsel or strength dost thou prepare for war ? on whom dost thou trust, that thou art revolted from me ? Lo, thou trustest upon this broken staff of a reed, upon Egypt: upon which if a man lean, it will go into his hand, and pierce it : so is Pharao king of Egypt to all that trust in him. But if thou wilt answer me : We trust in the Lord our God : is it not he whose high places and altars Ezechias hath taken away, and hath said to Juda and Jerusalem : You shall worship before this altar ? And now deliver thyself up to my lord the king of the Assy- rians, and I will give thee two thousand horses, and thou wilt not be able on thy part to find riders for them. And how wilt thou stand against the face of the judge of one place, of the least of my master's servants ? But if thou trust in Egypt, in chariots and in horsemen : And am I now come up without the Lord against this land, to destroy it ? The Lord said to me : Go up against this land, and destroy it. And Eliacim, and Sobna, and Johe said to Rabsaces : Speak to thy servants in the Syrian tongue: for we understand it: speak not to us in the Jews' language in the hearing of the people, that are upon the wall. And Rabsaces said to them : Hath my master sent me to thy master and to thee, to speak all these words ; and not rather to the men that sit on the wall ; that they may eat their own dung, and drink their urine with you ? Then Rabsaces stood, and cried out with a loud voice in the Jews' language, and said : Hear the words of the great king, the king of the Assyrians. 1 ( J8 A HISTORY OF THE WORSHIP OF GOD. Thus saith the king : Let not Ezechias deceive yon, for he shall not be able to deliver you. And let not Ezechias make you trust in the Lord, saying : The Lord will surely deliver us, and this city shall not be given into the hands of the king of the Assyrians. Do not hearken to Ezechias : for thus said the king of the Assyrians: Do with me that which is for your advantage, and come out to me, and eat ye every one of his vine, and every one of his fig-tree, and drink ye every one the water of his cistern, Till I come and take you away to a land, like to your own. a land of corn and of wine, a land of bread and vineyards. Neither let Ezechias trouble you, saying : The Lord will deliver us. Have any of the gods of the nations delivered their land out of the hand of the king of the Assyrians ? Where is the god of Emath and of Arphad? where is the god of Sepharvaim? have they delivered Samaria out of my hand? Who is there among all the gods of these lands, thai hath delivered his country out of my hand, that the Lord may de- liver Jerusalem out of my hand? And they held their peace, and answered him not a word. For the king had commanded, saying : Answer him not. And Eliacim the son of Helcias, that was over the house, ami Sobna the scribe, and Joahe the son of Asaph the recorder, went in to Ezechias with their garments rent, and told him the words of Uabsaces. And it came to pass, when king Kzechias had heard it. that he rent his garments and covered himself with Backcloth, and went into the house of tin 1 Lord. Ami he sent Eliacim who was over the house, and Sobna the A HISTORY OF THE WORSHIF OF GOD. 1 ( .» ( .) scribe, and I he ancients of the priests covered with sackcloth, to Isaias the son of Amos the prophet. And they said to him: Thus saith Ezechias: This day is a day of tribulation, and of rebuke, and of blasphemy : for the children are come to the birth, and there is not strength to bring forth. It may be the Lord thy God will hear the words of Rabsaces, whom the king of the Assyrians his master hath sent to blas- pheme the living God, and to reproach with words which the Lord thy Clod hath heard : wherefore lift up thy prayer for the remnant that is left. And the servants of Ezechias came to Isaias. And Isaias said to them : Thus shall you say to your master: Thus saith the Lord : Be not afraid of the words that thou hast heard, with which the servants of the king of the Assy- rians have blasphemed me. Behold, I will send a spirit upon him, and he shall hear a message, and shall return to his own country, and I will cause him to fall by the sword in his own country. And Rabssaces returned, and found the king of the Assyrians besieging Lobna. For he had heard that he was departed from Lachis. And he heard say about Tharaca the king of Ethiopia: He is come forth to right against thee. And when he heard it, he sent messengers to Ezechias, saying. Thus shall you speak to Ezechias the king of Juda, saying: Let not thy God deceive thee, in whom thou trustest, saying : Jerusalem shall not be given into the hands of the king of the Assyrians. Behold thou hast heard all that the kings of the Assyrians have done to all countries which they have destroyed, and canst thou be delivered? 200 A HISTORY OF THE WORSHIP OF GOD. Eave the gods of the nations delivered them whom my fath- ers have destroyed, Gozam, and Ilaram. and Reseph. and the children of Eden, thai were in Thalassor? Where is the king of Ematli. and the king of Arphad. and the king of the city of Sepharvaim, of Ana, and of Ava? And Ezechiaa took the letter from the hand of the messen- gers, and read it, and went up to the house of the Lord, and Ezechias. spread it before the Lord. And Ezechias prayed to the Lord, saying: Lord of hosts, God of Israel, who sittest upon the Cheru- bim, thou alone art the God of all the kingdoms of the earth, thou hast made heaven and earth. Incline, Lord, thy ear, and hear: open, Lord, thy eyes, and see, and hear all the words of Sennacherib, which he hath sent to blaspheme the living God. For of a truth, O Lord, the kings of the Assyrians have laid waste lands, and their countries. And they have cast their gods into the fire, for they were not gods, but the works of men's hands, of wood and stone: ami they broke them in pieces. And now, Lord our God, save us out of his hand: and let all^the kingdoms of the earth know, that thou only art the Lord. And lsaias the son of Amos sent to Ezechias, saying : Thus saith the Lord the God of Israel: For the prayer thou hast made to me concerning Sennacherib the king of the Assy- rians: This le the word which the Lord hath spoken of him: The virgin the daughter of Zion hath despised thee, and laughed thee to scorn : the daughter of Jerusalem hath wagged the head after thee. Whom hast thou reproached, and whom nasi thou blasphem- A HISTORY OF THE WORSHIP OF GOD. 201 I'd, and against whom hast thou exalted thy voice, and Lifted up thy eyes on high? Against the holy one of Israel. By the hand of thy servants thou hast reproached the Lord, and hast said : With the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus, and I will cut down its tall cellars, and its choice fir trees, and will eider to the top of its height, to the forest of its Carmel. I have digged, and drunk water, and have dried up with the sole of my foot all the rivers shut up in banks. Hast thou not heard, what I have done to him of old ? from the days of old I have formed it ; and now I have brought it to effect : and it hath come to pass that hills fighting together, and fenced cities should be destroyed. The inhabitants of them were weak of hand, they trembled. and were confounded : they became like the grass of the field, and the herb of the pasture, and like the grass of the house tops, which withered before it was ripe. I know thy dwelling, and thy going out, and thy coming in, and thy rage against me. When thou wast mad against me, thy pride came up to my ears : therefore I will put a ring in thy nose, and a bit between thy lips, and I will turn thee hack by the way, by which thou earnest. But to thee this shall be a sign : Eat this year the things that spring of themselves, and in the second year eat fruits; but in the third year sow and reap, and plant vineyards, and eat the fruit of them. And that which shall he saved of the house of Juda, and which is left, shall take root downward, and shall bear fruit up- ward : For out of Jerusalem shall go forth a remnant, and salvation from mount Zion : the. zeal of the Lord of hosts shall do this. 202 A HISTORY OK THE WORSHIP OF GOD. Wherefore thus saith the Lord concerning the king of the Assyrians : II*' shall not come into this city, nor shoot an arrow into it. nor conic before it with shield, nor cast a trench about it : By the way that he came, he shall return, and into this city he shall not come, saith the Lord : And I will protect this city, and will save it for my own sake, and for the sake of David my servant* And the Angel of the Lord went out. and slew in the camp of the Assyrians a hundred and eighty-five thousand. And when they arose in the morning, behold they were all dead corpses. And Sennacherib the king of the Assyrians went out and de- parted, and returned, and dwelt in Ninive. And it came to pass, as he was worshipping in the temple Nesroch his god. that Adramelech and Sarasar his sons, slew him with the sword : and they fled into the land of Ararat, and As- arhaddon his son reigned in his stead. (') Gratitude for Divine favors has always been a characteristic of the true servants of God. After the miraculous slaughter of the Assyrians by the angel, many psalms were written in com- memoration of the event. We write down here one of those in- spired hymns of thanksgiving, and invite the pious reader to go in spirit to the temple of Solomon, and unite himself with Eze- cbias and his thankful people in celebrating the praise of the God of Israel. " In Judea God is known: his nam is great in Israel. And his place is in pence: and his abode in /ion: There hath he broken the powers of bows, the shield the sword, and the battle. Thou enlightenest wonderfully from the everlasting hills: all t he foolish of heart were t roubled. (') Is., xx xv i. xxx \ ii. A HISTORY OF THE WORSHIP OF GOD. - {) '-'> They have slept their sleep: and all the men of riches have found nothing in their hands. At thy rebuke, () (' the land which 1 have delivered to their fathers : yet so if thc\ will take heed to do what I have commanded them, and all the law, and the ceremonies, and judgments by the hand of Moses. So Manasses seduced Juda, and the inhabitants of Jerusalem. 1 1 Par. c. xxxiii. A HISTORY OF THE WORKHIF OF GOD. 205 to do evil beyond all the nations, which the Lord had destroyed before the face of the children of Israel. Ami the Lord spoke to him and to his people, and they would not hearken. Therefore he brought upon them the captains of the army of the king of the Assyrians : and they took Manasses, and carried him hound with chains and fetters, to Babylon. And after that he was in distress, he prayed to the Lord his God : and did penance exceedingly before the God of his fathers. And he entreated him, and besought him earnestly : and he heard his prayer and brought him again to Jerusalem into his kingdom, and Manasses knew that the Lord was God. After this he built a wall without the city of David, on the west side of Gihon in the valley, from the entering in of the fish gate round about to Ophel, and raised it up to a great height: and he appointed captains of the army in all the fenced cities of Juda : And he took away the strange gods, and the idol out of the house of the Lord : the altars also which he had made in the mount of the house of the Lord, and in Jerusalem, and he cast them all out of the city. And he repaired the altar of the Lord, and sacrificed upon it victims, and peace-offerings, and praise : and he commanded Juda to serve the Lord the God of Israel." Manasses had been led away captive to Babylon. After he was thus so humbled he returned to God. who moved the heart of the king of Babylon toward him. and restored his kingdom to him. His penance was sincere : he endeavored to undo the evil he had done, and to bring back the solemn worship of God to its former magnificence. But the bad examples he had given at the beginning of his reign were not forgotten by his people who con- tinued to offend God by their idolatries and other crimes. In k J0() A HISTORY OF THE WORSHIP OF GOD. this they were encouraged by the example of Anion, the son and successor of Mauasses. All that we know of Anion and of his short reign is narrated in the few following lines : "Anion was two and twenty years old when he began to reign, and he reigned two years in Jerusalem. And he did evil in the sight of the Lord, as Mauasses his father had done : and he sacrificed to all the idols, which Ma- uasses his father had made, and served them. And he did not humble himself before the Lord, as Manassee his father had humbled himself, but committed far greater sins. And his servants conspired against him, and slew him in his own house."'' (') Josias was the successor of Anion his father, and " he did that which was right in the sight of the Lord, and walked in the wa\ - of David his father: he declined not either to the right hand or to the left. ( 9 ) He destroyed idolatry, breaking down the altars of Baal, cutting down the groves and graven things not only in his kingdom, but even in the cities of Mauasses, and of Ephraim and of Simeon even to Nephtali, he demolished all. He repaired the temple, renewed the covenant between Q-od and the people, and celebrated a most solemn feast in Jerusalem. The successors of Josias were Joachaz, Joachim and Sedecias. They were all wicked princes who led the people away from (iod. In vain did Jeremias threaten the Jews with terrible punish- ments, predict to them that they would be led away captives to Babylon and in vain did he exclaim : •' Who will give water to my head, and a fountain of tears to my eyes ? and 1 will weep da\ and night for the slain of the daughters of my people ': W ho will give me in the wilderness a lodging-place of way-faring men, and I will leave my people, anddepari from them ? because thej (') II. Par., xxxiii. li. Par., wxiv. A HISTORY OF THE WORSHIP OF GOD. 207 are all adulterers, an assembly of transgressors. " (') The anger of God was kindled againsl Juda, and be declared: "I will remove Juda also from before my face, as 1 have removed Israel, and I will cast off this city Jerusalem, which I chose, and bhe house of which I said : my name shall he there." Under the reign of Joachim. (006 before Christ) Nabu- chodonozor king of Babylon, came and besieged Jerusalem. When he had taken the city, he carried with him to Babylon the principal men of the nation, together with a part of the sacred' vessels of the temple. Three years, later the same powerful king returned to Jerusalem, and carried Jechonias the king of the dews with him to Babylon. On the same occasion be carried into captivity a great part of the people, besides immense treas- ures, leaving Sedecias to rule over the the remnant of Juda. Sedecias however revolted : Xabuohodonozor returned for the third time, ami completed the desolation of the country by re- moving to Babylon nearly all its inhabitants, and by destroying the city and the temple. From this time to the days of the Machabees, we hear nothing of the ark of the covenant, nothing of the tables of stone on which God had written the commandments with his own hand. I f enceforth no mention is made of the book of the laws, of the measure of manna, of the rod of Aaron which had blossomed. Well might Jeremiah exclaim in behalf of his people : " The crown is taken from our head, woe to us because we have sinned." Although the kingdom of Juda was destroyed, and the Jews scattered among the neighboring nations, they continued to preserve their genealogies. And though Jerusalem was now nought but a heap of ruins, though its temple was destroyed, God had promised not to forsake it entirely. The city and the temple were one day to be rebuilt. The kingdom was to be re- (') Is., c. i.\. 208 A HISTORY OF THE WORSHIP OF GOD. established and the sceptre held by a descendant of Jnda, until the appearance of the Son of David who was to save the world from their sins. CHAPTER XVIII. the babylonian captivity. jeremias — dangers to which the faith of the jews were exposed — mission of the prophets during the captivity — baruk and idola- try — esechiel — daniel. Section 1. — jeremias. Jeremias was often and severely persecuted by his people on account of his predictions of the approaching destruction of the nation. He was a prisoner in Jerusalem when Nabuchodonozor took the city. Being set at liberty by him, and offered a home in Babylon he preferred to remain with the remnants of the Jews, nay at the very time that they emigrated to Egypl for fear of the Chaldeans ; and he continued both in Jerusalem and in Egypt, to comfort his people in their distress and exhort thejn to worship the God of their fathers. Jeremias lived to a very great age, and is venerated as a martyr by the Church. It is believed that he was stoned to death at the very hands of his countrymen, who notwithstanding their exile and other visita- tions of God's anger, were angry at the prophet for reproaching them with their crimes. They, who have had the privilege to 966 the Jerusalem of our days, will easily understand how beauti- ful it must have been in the days before the captivity. A HISTORY OF THE WORSHIP OF GOD. 209 Outside the present wall of the city in a northerly direction. there is a large cave, named the grotto of Jeremias. It was there in the silence of this grotto, or whilst walking in the midst of the ruins of* the city, beholding ashes heaped up upon the site of the temple, that he poured out of his heart his lamentations and his prayer. The lamentations and the prayer of Jeremias are ever read over and over with edification and delight. They shall ever he most dear to the church, and may he considered as the most admirable form of supplication for days of either public or private affliction. Besides proving himself a true prophet, Jere- miah was also a type of Jesus Christ, " the man of sorrows." THE LAMENTATIONS OF JEREMIAS. [ In these Jeremias lamenteth in a most pathetic manner the miseries of his people, and the destruction of Jerusalem and the temple, in Hebrew verses, beginning with different letters ac- cording to the order of the Hebrew alphabet.] And it came to pass after Israel was carried into captivity. and Jerusalem was desolate, that Jeremias the prophet sat weep- ing, and mourned with this lamentation over Jerusalem, and with a sorrowful mind, sighing and mourning, be said : '•How doth the city sit solitary that was full of people: how is the mistress of nations become as a widow : the princess of provinces made tributary : Beth. Weeping she hath wept in the night, and her tears are on her cheeks : there is none to comfort her among all them that were dear to her: all her friends have despised her. and are become her enemies. Juda hath removed her dwelling-place because of her afflic- tion, and the greatness of her bondage: she hath dwelt among 14 210 A HISTORY OF THE WORSHIP OF GOD. the nations, and she hath found no rest: all her persecutors have taken her in the midst of straits. The ways of Zion mourn, because there are none that come to the solemn feast: all her gates are broken down : her priests sigh: her virgins are in affliction, and she is oppressed with bit- terness. Her adversaries are become her lords, her enemies are en- riched: because the Lord hath spoken against her for the multi- tude of her iniquities: her children are led into captivity, before the face of the oppressor. And from the daughter of Zion all her beauty is departed : her princes are become like rams that find no pastures: and they are gone away without strength before the face of the pur- suer. Jerusalem hath remembered the days of her affliction, and transgression of all her desirable things, which she had from the days of old, when her people fell in the enemy's hand, and there was no helper: the enemies have aeon her. and have mocked at her sabbaths. Jerusalem hath grievously sinned, therefore is she become vagabond: all that honoured her have despised her. because they have seen her shame: but she sighed and turned backward. Her filthiness is on her feet, and she hath not remembered her end: she is wonderfully cast down, not having a comforter: behold, Lord, my affliction, because the enemy is lifted up. The enemy hath put out his hand to all her desirable things: for she had seen the Gentiles enter into her sanctuary, of whom thou gavest commandment that they should not enter into thy church. All her people sigh, they seek bread: they have given all their precious things for food to relieve their soul: see. Lord, and consider, for I ani become \ lie. A HISTORY OF THE WORSHIP OF GOD. 211 all ye that pass by the way., attend, and see if there be any sorrow like to my sorrow: for he hath made a vintage of me, as the Lord spoke in the day of his fierce anger. Prom above he hath sent fire into my bones, and hath chas- tised me: he hath spread a net for my feet, he hath turned me back: he hath made me desolate, and spent with sorrow all the day long. The yoke of my iniquities hath watched for me: they are folded together in his hand, and put upon my neck: my strength is weakened: the Lord hath delivered me into a hand, out of which I am not able to rise. The Lord hath taken away all my mighty men out of the midst of me: he hath called against me the time, to destroy my chosen men : the Lord hath trodden the wine-press for the virgin-daughter of Juda. Therefore do I weep, and my eyes run down with water: be- cause my comforter, the relief of my soul, is far from me: my children are desolate because the enemy hath prevailed. Zion hath spread forth her hands, there is none to comfort her: the Lord hath commanded against Jacob, his enemies are round about him: Jerusalem is as a monstrous woman among them. The Lord is just, for I have provoked his mouth to wrath ; hear, I pray you, all ye people, and see my sorrow: my virgins, and my young men are gone into captivity. 1 called for my friends, but they deceived me: my priests and my ancients pined away in the city: while they sought their food, to relieve their souls. • Behold, Lord, for I am in distress, my bowels are troubled: my heart is turned within me, for I am full of bitterness; abroad the sword destroveth, and at home there is death alike. They have heard that I sigh, and there is none to comfort 212 A HISTORY OF THE WORSHIP OF GOD. me: all my enemies have heard of my evil, they have rejoiced that thou hast done it. * * * He hath bent His bow as an enemy: He hath fired His righl hand as an adversary: and he hath killed all that was fair to be- hold in the tabernacle of the daughter of Zion, he hath poured out his indignation like fire. The Lord is become as an enemy: he hath cast down Israel headlong, he hath overthrown all the walls thereof: he hath de- stroyed his strongholds, and hath multiplied in the daughter of Juda the afflicted, both men and women. And he hath destroyed his tent as a garden, he hath thrown down his tabernacle: and the Lord hath caused feasts and sab- baths to be forgotten in Zion: and hath delivered up king and priest to reproach, and to the indignation of his wrath. The Lord hath cast off his altar, he hath cursed his sanctu- ary: he hath delivered the walls of the towers thereof into the hand of the enemy: they have made a noise in the house of the Lord, as in the day of a solemn feast. Thy Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out his line, and hath not withdrawn his hand from destroying: and the bulwark hath mourned, and the wall hath been destroyed together. Her gates are sunk into the ground: he hath destroyed, and broken her bars: her king and her princes are among the gen- tiles: the law is no more, and her prophets have found no vision from the Lord. The ancients of the daughter of Zion sit upon the ground. they have held their peace: they have sprinkled their heads with dust, they are girded with haircloth, the virgins of Jerusalem hang down their heads to the ground. My eyes have failed with weeping, my bowels are troubled: my liver is poured out upon the earth, for the destruction of the A HISTOKY OF THE W0B8HIF OF GK)I>. til 3 daughter of -uiy people, when the children, and the sucklings tainted away in the streets of the city. They said to their mothers. Where is corn and wine? when they fainted away as the wounded in the streets of the city: when they breathed out their souls in the bosoms of their mothers. To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? to what shall I equal thee, that I may comfort thee, virgin daughter of Zion? for great as the sea is thy destruction: who shall heal thee? Thy prophets have seen false and foolish things for thee: and they have not laid open thy iniquity, to excite thee to pen- ance: but they have seen for thee false revelations and banish- ments. All they that passed by the way have clapped their hands at thee: they have hissed and wagged their heads at the daughter of Jerusalem, saying: Is this the city of perfect beauty, the joy of all the earth? All thy enemies have opened their mouth against thee: they have hissed, and gnashed with the teeth, and have said: We will swallow her up: lo, this is the day which we looked for: we have found it, we have seen it. The Lord hath done that which he purposed, he hath ful- filled his word which he commanded in the days of old: he hath destroyed, and hath not spared, and he hath caused the enemy to rejoice over thee, and hath set up the horn of thy adver- saries. Their heart cried to the Lord upon the walls of the daughter of Zion: Let tears run down like torrent day and night: give thyself no rest, and let not the apple of thy eye cease. Arise, give praise in the night, in the beginning of the watches: pour out thy heart like water before the face of the 214 A HISTORY OF THE WORSHIP OF GOD. Lord: lift up thy hands to him for the life of thy little chil- dren that have fainted for hunger at the top of all the streets. Behold, Lord, and consider whom thou hast thus dealt with: shall women then eat their own fruit, their children of a span long? shall the priest and the prophet he slain in the sanc- tuary of the Lord ? The child and the old* man lie without on the ground: my virgins and my young men are fallen by the sword: thou hast slain them in the day of my wrath: thou hast killed, and shewn them no pity. Thou hast called as to a festival those that .should terrify me round about, and there was none in the day of the wrath of the Lord that escaped and was left: those that I brought up, and nourished, my enemy hath consumed them. How is the gold become dim, the finest colour is changed. the stones of the sanctuary are scattered in the top of every street ? The noble sons of Zion, and they that were clothed with the best gold: how are they esteemed as earthera vessels, the work of the potter's hands? Even the sea-monsters have drawn out the breast, they have given suck to their young: the daughter of my people is cruel; like the Ostrich in the desert. The tongue of the sucking child hath stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them. They that were fed delicately have died in the streets: they that were broughl up in searlet, have embraced the dung. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a mo- ment, and hands took nothing in her. A HISTORY OF THE WORSHIP OF GOD. 2 1 5 1 1 • - 1 - Nazarites were winter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire. Their face is now made blacker than coals, and they arc imi known in the streets: their skin hath stuck to their hones: it ie withered, and is become like wood. Jt was better with them that were slain by the sword, than with them that died with hunger: for these pined away, being consumed for want of the fruit of the earth. The hands of the pitiful women have sodden their own chil- dren: they were their meat in the destruction of the daughter of my people. The Lord hath accomplished his wrath, he hath poured out his fierce anger: and he hath kindled a fire in Zion, and it hath devoured the foundations thereof. The kings of the earth, and all the inhabitants of the world would not have believed that the adversary and the enemy should enter in by the gates of Jerusalem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts." TIIK PRAYER OK JEREMIAS THE PROPHET. '• Remember. Lord, what is come upon us: consider and behold our reproach. Our inheritance is turned to aliens: our houses to stranger-. We are become orphans without a father: our mothers are as widows. We have drunk our water for money: we have bought our wood. 216 A HISTORY OF THE WORSHir OF GOD. We were dragged by the necks, we were weary and do resl was given us. We have given our hand to Egypt, and to the Assyrians, thai we might be satisfied with bread. Our fathers have sinned, and are not: and we have borne their iniquities. Servants have ruled over us: there was none to redeem us out of their hand. We fetched our bread at the peril of our lives, because of the Bword in the desert. Our skin was burnt as an oxen, by reason of the violence of the famine. They oppressed the women in Zion, and the virgins in the cities of Juda. The princes were hanged up by their hand: they did not respect the persons of the ancient. They abused the young men indecently: and the children tell under the wood. The ancients have ceased from the gates: the young men from the (pure of the singers. The joy of our heart is ceased, our dancing is turned into mourning. The crown is fallen from our head: woe to us. because we have sinned. Therefore is our heart sorrowful, therefore are our eves be- come dim. I'm- Mount Zion, because it is destroyed, foxes have walked upon it. Bui thou, l.onl, shalt remain for ever, thy throne from generation to generation. Why will thou forget ns forever? why wilt thou forsake us In!- a long t ime? A HISTORY OF THE WOB8BIF OF GOD. -] i Convert us,0 Lord, to thee, and we shall be converted: renew our days as from the beginning. Hut thou hast utterly rejected us, thou art exceedingly angrj against it-." Section 2. — dangers to which the faith of the jews WERE EXPOSED DURING THE CAPTIVITY OF BABYLON. The time of the captivity of Babylon was the most critical period in the history of the Jews. The nation had received a wound which seemed to be incurable. It had lost its independ- ance ; Jerusalem, the holy city, was destroyed: the house of David had been led away captive; the temple itself, the -acred place wherein Cod loved to dwell, was oaught now but a heap of ruins : the God of Abraham, Isaac and Jacob had in the opinion of men been overcome by the gods of Nabuchodonozor and of the Chaldeans; the sacred vessels used in His worship had become the prey of the conquerors, and they were, in Babylon, exhibited as trophies to the worshippers of Bel and Merodack. Will aol now the religion of Jehovah pass away with the Jewish nation- ality ? Who will now remain faithful to the Lord, since lie either would not or could not protect His own? " The Lord seeth us not, the Lord hath forsaken the earth." (') When the captive compared the desolation of Juda and Jeru- salem with the prosperity of Babylon, he felt tempted to put do faith in the providence of Cod. The exiles had left their country filled with the idea that there could be no city in the world more beautiful than Jerusa- lem. Think of the impressions the\ experienced when they beheld the splendors of the great Babylon. " Babylon was less a city than a whole country." It lay in a vast and fertile plain. (■) Ezec. viii. 12. 218 A HISTORY OF THE AVORSHIP OF GOD. watered by the Euphrates, which flowed through the city. Its walls an- described as being fifty miles in circumference, 300 feet high and seventy-five feet wide. A deep trench ran parallel with the walls. In each of the four Bides were twenty-fire brazen gates, from which roads crossed to the opposite sides. On the sijiiarcs thus formed, countless houses and vast gardens were made. Nabuchodonozor's palace was in an enclosure Bis miles in circumference. Within this, were also the hanging gardens, an immense artificial mound seventy-five feet high, sustained by arches upon arches, terraced off for trees and flowers, the water for which was drawn from the river by machinery concealed in the mound. The wealth of Asia had been brought into Babylon : the great Nabuchodonozor had made it the first city of the world, so that later on the Greeks themselves were hist in ad- miration of it. although it had then lost already a part of its glory. We can then easily imagine how it affected the eyes of the Jews, which had never before beheld so great a display of wealth and works of art. " When Ooliha (Jerusalem) had seen men painted on the wall, the images of the Chaldeans set forth in colors, and girded with girdles about their reins, and with dyvd turbans on their heads, the resemblance of all the captains, the likeness of the sons of Babylon, and of the land of the Chaldeans wherein they were born, she doted upon them with the lust of her eyes.'* (') Nabuchodonozor triumphed like a god in his beautiful, im- mense city, whither he had carried the treasures of Xinive. of Assyria, of Kgypt and its numerous cities, all of which had been devastated by his armies. So much did he become elated at the though! of his power, that, on one day whilst walking in the palace of Babylon, he said : •• Is not this the great Babylon (') Ezekiel, xxiii. 1 1 16. A HISTORY OF THE WORSHIP OF GOD. 219 which I have built to be the seal of I lie kingdom, by the Btrengl h of my power, and in the glory of my excellence ?" So much splendor and wealth in the city of their conqueror was well calculated to lead away the exiles from the worship of the , God of their fathers, for thej had not, regarding temporal prosperity, the sentiments which Jesus Christ inculcated at a later epoch in Judea. They were hut too much inclined to con- sider prosperity as a reward of good actions, as they connected adversities with the thought of punishment. The Chaldeans amongst whom they lived, either in or out of the city of Babylon, were in their own way a religious people. They attributed to the protection and power of their Cods, the victories they had gained over their enemies. In honor of their divinities they had erected magnificent temples, and their statues of wood overlaid with gold and silver, dressed in vestments of costly materials, were placed there upon thrones of elahorate workmanship. As to the gods of conquered nations, they had been carried away to Babylon, made to occupy obscure corners in their temples, as it were to signify that the gods of the Chal- deans were more powerful than any god. According to the ideas which prevailed in those days in the East, each nation had its god, and men were allowed to worship as many of them as they pleased. Here then was the temptation for the exiles of Juda to forsake the God of Israel, to worship in His stead the gods of the Chaldeans, or to unite the worship of Jehovah with the wor- ship of Nebo and Merodaek. To this we must add, that the worship of idols had always had for them great attraction, be- cause, undoubtedly, it offered no check to their licentiousness. Never before had the Jews been more tempted to turn away from the worship of the true God. When they were captives in Egypt under the Phraraohs, they lived apart in the land of Gessen, their language, their habits, their tendencies, their origin were 220 A HISTORY OF THE WORSHIP OF GOD. different from those of the Egyptians. To us it appears certain that in Egypt they had places * ► t" worship, and a ritual of their own. But now in Babylonia, they live amongst a people sprung up from the same origin as themselves. Their language, their habits, some of their traditions were much the same,, and they were now incorporated to the nation : to a nation that was rich and prosperous ; in the midst of which they might hope to acqure honor and wealth, provided they conformed to their modes of worship. Will not the worship instituted by the God of .Moses and Aaron disappear from the world ? God will provide and will save His religion through the ministry of the prophets. Section :>. — mission of the prophets during the captivity. During the captivity of Babylon, God manifested His infinite power and absolute sovereignty through the mission and ministry of the prophets. Three of the four great prophets belong to this epoch. Isaias, indeed the first of them, had lived before the captivity ; but though he went not into exile, he contributed like the others to save the true religion, for in the second, and by Ear the most sublime part of his prophecies, he treats principally of the captivity, comforts the future captives in their land of exile, and reveals to them their future Saviour, in the person of Cyrus, the messenger of Jehova. Jeremias, Ezechiel and David shared the trials and sufferings of their brethren. They were personally tilled with bitter sorrow at the sight of the ruin of their country, of the profanation and destruction of the altars of God. Their mission was to remedy the ills of their brethren, to sustain their courage and to Bave their souls by preserving the sacred deposit of divine revelation. Is it not remarkable that the three great prophets prophesied in those [daces where there were capt i\ es §r exiles to be Coin foil. .1 and preserved in the faith ? Jeremias lived in Jerusalem up to A HISTORY OF THE WORSHIP OF GOD. 221 the time of its destruction, he refused fco follow the conquerors into Babylon, but was some time after carried away l>\ force int<> Egypl where God wished to have a prophel with the Jewish ex- iles, in order to guard them against the seduction of Idolatry, and preserve among them the faith of Abraham, Isaac and Jacob. Ezechiel was carried into Chaldea with the first captives of Jerusalem. lie was the oracle of those who lived outside the city of Babylon and lived in the midst of them at Tellabib. Daniel dwelt in Babylon itself where danger was greatest. God bad in this way placed representatives of Himself in all the places where their presence was necessary. From Jerusalem, Egypt and Chaldea. the utterances of the three great prophets were carried to the end of the world, showing forth to the chil- dren of Israel that the ways of God are justice and truth. We will now easily understand what were the principal features of the mission of Jeremias, Ezechiel and Daniel. The principal truth to be preserved among the Jews was the unity of God. This was the fundamental doctrine of the Mosaic religion. The three great prophets of the exiles should mention it continually, so that their countrymen, dwelling far away from Judea, might never forget it: "There is but one God, and this God is Jehovah. Mind not, ye children of Jacob, anything dif- ferent which you hear said by the Chaldeans ; the God of Israel is the only one God : all the other so called gods are naught but vain, dead, powerless idols ; God alone is the cause of those oc- currences which strangers attribute to their false divinities. Ezechiel and Daniel in their prophecies continually remind the Jews, that there is but one Cod, that their God is the Lord of Lords. As, however, the Jews were so inclined and exposed amidst Pagans to fall into idolatry the\ failed not to continually warn them against that vain abominable worship. 222 a history of the worship of god. Section 4. — baruch and idolatry. Baruch, one of the minor prophets, was a disciple of Jere- mias and his secretary. He followed Jeremias into Egypt when the great prophet was carried away thither. After the death of Jeremias, Baruch came to his brethren into Babylon, carrying with him a copy of the letter of Jeremias in which he exhorts his brethren to trust in the Lord, and not to worship the gods of the Pagans. THE EPISTLE OF JEREMIAS TO THE CAPTIVES, AS A PRESERVA- TIVE AGAINST IDOLATRY. " A copy of the epistle that Jeremias sent to them that were to be led away captives into Babylon, by the king of Babylon, to declare to them according to what was commanded him by God. For the sins that you have committed before God, you shall be carried away captives into Babylon by Nabuchodonozor the king of Babylon. And when you are come into Babylon, you shall be there many years, and for a long time, even to seven generations: and after that I will bring you away from thence with peace. But now, you shall see in Babylon gods of gold, and of sil- ver, and of stone, and of wood borne upon shoulders causing fear to the gentiles. Beware, therefore, that you imitate not the doings of others. and be afraid, and the fear of them should seize upon you. But when you see the multitude behind, and before adoring them, say you in your hearts: Thou oughtest to be adored, Lord. Kor my angel is with \<>u; And 1 myself will demand an account of your bouIs. A HISTORY OF THE WORSHIP OF GOD. --!'! For their tongue that is polished hy the craftsman, and themselves laid over with gold and silver, are false things, and they cannot speak. And as if it were for a maiden that loveth to go gay: SO do they take gold and make them up. Their gods have golden crowns upon their heads: whereof the priests secretly convey away from them gold, and silver, and bestow it on themselves. Yea and they give thereof to prostitutes, and they dress ont harlots: and again when they receive it of the harlots, they adorn their gods. And these gods cannot defend themselves from the rust, and the moth. But when they have covered them with a purple garment, they wipe their face because of the dust of the house, which is very much among them. This holdeth a sceptre as a man, as a judge of the country . but cannot put to death one that offendeth him. And this hath in his hand a sword, or an axe, but cannot save himself from war, or from robbers, whereby be it known to you, that they are not gods. Therefore fear them not. For as a vessel that a man uses when it is broken becometh useless, even so are their gods. When they are placed in the house, their eyes are full of dust by the feet of them that go in. And as the gates are made sure on every side upon one that hath offended the king, or like a dead man carried to the grave, so do the priests secure the doors with bars and locks, lest they be stripped by thieves. They light candles to them, and in great number, of which they cannot see one: but they are like beams in the house. A, ul they say that the creeping things which are of the 224 A HISTORY OF THE WORSHIP OF GOD. earth, gnaw their hearts, while they eat them and their gar- ments, and they feel it not. Their faces are black with the smoke that is made in the house. Owls, and swallows, and other birds My upon their bodies, and npon their heads, and cats in like manner. Whereby you may know that they are no gods. Therefore fear them not. The gold also which they have, is for show, but except a man wipe off the rust, they will not shine: for neither when they were molten, did they feel it. Men buy them at a high price, whereas there is no breath in them. And having not the use of feet they are carried upon shoul- ders, declaring to men how vile they are. Be they confounded also that worship them. Therefore if they fall to the ground, they rise not up again of themselves, nor if a man set them upright, will they stand by themselves, but their gifts shall be set before them, as to the dead. The things that are sacrificed to them, their priests sell and abuse: in like manner also their wives take part of them, but give nothing of it either to the sick, or to the poor. The child-bearing and menstruous women touch their sacri- fices: knowing therefore by these things that they are not gods. fear them not. For how can they be called gods ? because women set offer- ings before the gods of silver, and of gold, and of wood ; And priests sit in their temples, having their garments rent, and then heads and beards shaven, and nothing upon their heads. A HISTORY OF THE WORSHIP OF GOD. 225 And they roar and cry before their gods, as men do at the feast when one is dead. The priests take away their garments, and clothe their wives and their children. And whether it he evil that one doth unto them, or good, they are not able to recompense it: neither can they set up a king nor put him down: In like manner they can neither give riches, nor requite evil. If a man make a vow to them, and perform it not: they cannot require it. They cannot deliver a man from death, nor save the weak from the mighty. They cannot restore the blind man to his sight: nor deliver a man from distress. They shall not pity the widow, nor do good to the father- less. Their gods, of wood, and of stone, and of gold, and of sil- ver, are like the stones that are hewn out of the mountains: and they that worship them shall be confounded. How then is it to be supposed, or to be said, that they are gods ? Even the Chaldeans themselves dishonour them: who when they hear of one dumb that cannot speak, they present him to Bel, entreating him, that he may speak. As though they could be sensible that have no motion them- selves: and they, when they shall perceive this, will leave them: for their gods themselves have no sense. The women also with cords about them, sit in the ways, burning olive-stones. And when anyone of them, drawn away by some passenger, 15 *22() A HISTORY OF THE WORSHIP OF GOD. lieth with him, she upbraideth her neighbour, that she was not thought as worthy as herself, uor her cord broken. But all things that are done about them, are false: how is it then to be thought, or to be said, that they are gods ? And they are made by workmen, and by goldsmiths. They shall be nothing else but what the priests will have them to be. For the artificers themselves that make them, are of no long continuance. Can those things then that are made by them be gods ? But they have left false things and reproach to them that come after. For when war cometh upon them, or evils:- the priests con- sult with themselves, where they may hide themselves with them. How then can they be thought to be gods, that can neither deliver themselves from war, nor save themselves from evils ? For seeing they are but of wood, and laid over with gold, and with silver, it shall be known hereafter that they are falsi' things, by all nations and kings: and it shall be manifest that they are no gods, but the work of men's hands, and that there is no work of (iod in them. Whence therefore is it known that they are not gods, but the work of men's hands, and no work of God is in them ? They cannot set up a king over the land, nor give rain to men. They determine no causes, nor deliver countries from op- pression: because they can do nothing, and are as daws between heaven and earth. For when fire shall fall upon the house of theat gods of wood, and of silver, and of gold, their priests indeed will lice away and be saved: hut they themselves shall be burnt in the midsi like beams. A HISTORY OF THE WORSHIP OF GOD. 227 And they cannot withstand ;i king and war. How then can it be supposed, or admitted that they are gods ? Neither are these gods of wood, and of stone, and laid over with gold, and with silver, able to deliver themselves from thieves or robbers: they that are stronger than them. Shall take from them the gold, and silver, and the raiment wherewith they are clothed, and shall go their way, neither shall they help themselves. Therefore it is better to be a king that sheweth his power; or else a profitable vessel in the house, with which the owner thereof will be well satisfied: or a door in the house, to keep things safe that are therein, than such false gods. The sun, and the moon, and the stars being bright, and sent forth for profitable uses, are obedient. In like manner the lightning, when he breaketh forth, is easy to be seen: and after the same manner the wind bloweth in every country. And the clouds, when God command eth them to go over the whole world, do as they are bidden. The fire also being sent from above to consume mountains, and woods, doth as it is commanded. But these neither in shew, nor in power are like to any one of them. Wherefore it is neither to be thought, nor to be said, that they are gods: since they are neither able to judge causes, nor to do any good to men. Knowing therefore that they are not Gods, fear them not. For neither can they curse kings, nor bless them. Neither do they shew signs in the heaven to the nations, nor shine as the sun, nor give light as the moon. Beasts are better than they, which can fly under a covert, and help themselves. 228 A HISTORY OF THE WORSHIP OF GOD. Therefore there is no manner of appearance that they are gods: so fear them not. For as a scarecrow in a garden of cucumbers keepeth noth- ing: so are their gods of wood, and of silver, and laid over with gold. Thev are no better than a white thorn in a garden, upon which every bird sitteth. In like manner also their gods of wood, and laid over with gold, and with silver, are like to a dead body cast forth in the dark: By the purple also and the scarlet which are moth-eaten upon them, you shall know that they are not gods. And they themselves at last are consumed, and shall be a reproach in the country. Better therefore is the just man that hath no idols: for he shall be far from reproach." Section 5. — ezechiel — his labors among the captives of tellabib. [Ezechiel, whose nam? signifies the Strength of God, was of the priestly race; and of the number of the captives that were carried away to Babylon with king Joachin. He was co-temporary with Jeremias, and prophesied to the same effect in Babylon, as Jeremias did in Jeru- salem: and is said to have ended his days in like manner, by martyr- dom.] His prophecies arc difficult to understand because of the figures which he employs, in order perhaps to conceal the doc- trines and state of the .lews from the Babylonians. lie proph- ecied like Jeremias concerning future events in the history of surrounding nations, foretold the total ruin of Jerusalem, and cautioned the Jews against false prophets and unfaithful priests. Bzeohiel also announced the end of the captivity, the coming of the Messiah. His reign, the vocation of the Gentiles, the establishment and triumphs of the church. With these remarks A HISTORY OF THE WORRHir OF GOD. 220 the reader will readily understand fche following extracts from i he book of Ezechiel: QOD DECLASETB AGAINST FALSE PROPHETS AND PROPHETESSES, THAT DECEIVE THE PEOPLE WITH LIES. " And the word of the Lord came to me, saying: Son of man, prophesy thou against the prophets of Israel that prophesy out of their own heart : Hear ye the word of the the Lord : Tims saith the Lord God : Wo to the foolish prophets, that follow their own spirit, and see nothing. Thy prophets Israel, w r ere like foxes in the deserts. Yon have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in battle in the day of the Lord. They see vain things, and they f oretel lies, saying : The Lord saith : whereas the Lord bath not sent them : and they bave per- sisted to confirm what they have said. Have yon not seen a vain vision, and spoken a lying divina- tion ? and you say : The Lord saith : whereas I have not spoken. Therefore thus saith the Lord (iod : Because you have spoken vain things, and have seen lies : therefore behold I come against you, saith the Lord God. And my hand shall be upon the prophets that see vain things, and that divine lies : they shall not be in the counsel of my peo- ple, nor shall they be written in the writing of the bouse of Is- rael, neither shall they enter into the land of Israel : and vou shall know that I am the Lord God : Because they have deceived my people, saying : Peace, and there is no peace : and the people built up a wall, and they daubed it with dirt without straw. Say to them that daub without tempering the mortar, that it 230 A HISTORY OF THE WORSHIP OF GOD. shall fall : for there shall he an overflowing shown', and I will cause great hail stones to fall violently from above, and a stormy wind to throw it down. Behold, when the wall is fallen : shall it not he said to you : Where is the daubing wherewith you have daubed it ? Therefore thus saith the Lord God : Lo, I will cause a stormy wind to break forth in my indignation, and there shall he an overflowing shower in my anger : and great hail-stones in my wrath to consume. And I will break down the wall that you have daubed with untempered mortar : and I will make it even with the ground, and the foundation thereof shall lie laid bare : and it shall fall, and ye shall be consumed in the midst thereof : ami you shall know that I am the Lord. And I will accomplish my wrath upon the wall, and upon them that daub it without tempering the mortar, and I will say to you : The wall is no more, and they that daub it are no more. Even the prophets of Israel that prophesy to Jerusalem, and that see visions of peace for her : and there is no peace saith the Lord God. And thou, son of man. set thy face against the daughters of thy people that prophesy out of their own heart : and do thou prophesy against them, And say: Thus saith the Lord God: Wo to them that sew cushions under every elbow : and make pillows for the heads of persons of every age to catch souls: and when they caught the souls of my people, they gave life to their souls. And they violated me among my people, for a handful of barley, and a piece of bread, to kill souls, which should not die, and to save souls alive which should not live, telling lies to my people that believe lies. Therefore thus saith the Lord God : Behold 1 declare against A HISTORY OF THE WORSHIP OF OOD. 231 your cushions, wherewith you catch flying souls : and I will tear them off from your arms : and I will lei go the souls thai you catch, i he souls that should fly. And I will tear your pillows, and will deliver my people out of your hand, neither shall they be any more in your hands in be a prey : and yon shall know that I am the Lord. Because with lies you have made the heart of the just to mourn, whom I have not made sorrowful : and have strength- ened the hands of the wicked, that he should not retnm from his evil way. and live : Therefore yon shall not see vain things, nor divine divina- tions any more, and I will deliver my people out of your hand : and yon shall know that I am the Lord." In the preceding extract we have heard the prophet exposing and denouncing the wicked conduct of the- false prophets, that is of men who speak in the name of God, but had received no mission from Him. In the following quotation Ezechiel ad- dresses himself to the priests who were in exile in Babylonia. These were indeed lawful ministers of God, being priests or Levites of the Sacerdotal tribe, but they were unfaithful minis- ters. The prophet at the same time predicts the mission of the one shepherd whom the Lord will set upon His slice]), and con- trasts the success of His labors with the evils brought about by the unfaithfulness of other shepherds. The inspired utterances of Ezechiel in this passage are well deserving the consideration of all spiritual or temporal rulers. "And the word of the Lord came to me, saying: Son of man. prophesy concerning the shepherds of Israel : prophesy, and say to the shepherds: Thussaith theLordGod: Wo to the shepherds of Israel, that fed themselves: should not the flocks be fed by the shepherds? v l''r2 A HISTORY OF THE WORSHIP- OF GOD. Von ate the milk, mid you clothed yourselves with the wool, and you killed that which was fat: hut my flock you did not feed. The weak you have not strengthened, and that which was sick you have not healed: that which was broken you have not bound up, and that which was driven away you have not brought again, neither have you sought that which was lost: hut you ruled over them with rigour, and with a high hand. And my sheep were scattered, because there was no shep- herd: and they became the prey of all the beasts of the field, and were scattered. My sheep have wandered in every mountain, ami in every high hill: and my flocks were scattered upon the face of the earth, and there was none that sought them, there was none. I say, that sought them. Therefore, ye shepherds, hear the word of the Lord: As I live, saith the Lord -God, forasmuch as my tlocks have been made a spoil, and my sheep are become a prey to all the beasts of the field, because there was no shepherd: for my shep- herds did not seek after my flock, hut tin- shepherds fed them- selves, and feil not my Hocks: Therefore, ye shepherds, hear the word of the Lord: Thus saith the Lord God: Behold. I myself <■<>,>>€ upon the shepherds, I will require my flock at their hand, and 1 will cause them to cease from feeding the flock any more, neither shall the shepherds feed themselves any more: and I will deliver my flock from their mouth, and it shall no more he meat for them. For thus saith the Lord (lod: Behold 1 myself will seek my sheep, and will visit them. As the shepherd vieiteth his Hock in the day when he shall he in the midst of his sheep that were scat tcred. so will 1 visit my A HISTORY OF THE WORSHIF OF GOD. 233 sheep, and will deliver them ou1 of all the places where bhey have been scattered in the cloudy ami dark day. And I will bring them out from the peoples, and will gather them out of the countries, and will bring them to their own land: and I will feed them in the mountains of Israel, by the rivers, and in all the habitations of the land. I will feed them in the most fruitful pastures, and their pas- tures Bhall be in the high mountains of Israel: there shall they rest on the green grass, and he fed in Eat pastures upon the mountains of Israel. I will feed my sheep: and I will cause them to lie down, saith the Lord God. I will seek that which was lost: and that which was driven away. I will bring again: and I will hind up that which is hroken, and I will strengthen that which was weak, and that which was fat and strong I will preserve: and I will feed them in judgment. And as for you, (J my tlocks. thus saith the Lord God: Be- hold I judge between cattle and cattle, of rams and of he-goats. Was it not enough for you to feed upon good pastures? hut von must also tread down with your feet the residue of your pastures: and when you drank the (dearest water, you troubled the rest with your feet. And my sheep were fed with that which you had trodden with your feet: and they drank what your feet had troubled. Therefore thus saith the Lord God to you: Behold, I myself will judge between the fat cattle and the lean. Because you thrusted with sides and shoulders, and struck all the weak cattle with your horns, till they were scattered abroad: I will save my flock, and it shall be no more a spoil, and I will judge hetween cattle and cattle. 234 A HISTORY OF THE WORSHIP OF GOD. AND I WILL BET UP ONE SHEPHERD OVEB Til KM. and he shall feed them, even thy servant David: he shall feed them, and he shall be their shepherd. And I the Lord will be their God : and my servant David the prince in the midst of them : I the Lord have spoken it. And I will make a covenant of peace with them, and will cause the evil beasts to cease out of the land : and they that dwell in the wilderness shall sleep secure in the forests. And I will make them a blessing round about my hill : and 1 will send down the rain in its season : there shall be showers of blessing. And the tree of the field shall yield its fruit, and the earth shall yield her increase, and they shall he in their land without fear : and they shall know that I am the Lord, when I shall have broken the bonds of their yoke, and shall have delivered them out of the hand of those that rule over them. And they shall be no more for a spoil to the nations, oeither shall the beasts of the earth devour them : but they shall dwell securely without any terror. And I will raise up for them a hu<\ of renown : and they shall he no more consumed with famine in the land, neither shall they bear any more the reproach of the Gentiles. And they shall know that I the Lord their God am with them, and that they are my people, the house of Israel, saith the Lord God. And you my flocks, the flocks of my pasture are men : and I am the Lord your God, saith the Lord God.'' Amongst the captives of Babylon there were sonic who mur- mured against God, pretending that He had punished them on account of the sins of their fathers. The inspired prophet justi- fies the conduct of God, and invites t hem, and wit h them all A HISTORY OF THE WORSHIP OF GOD. 235 generations, to come, to return to Him who willeth not the death of him that dieth. •• Return ye and live." ••'And the word of the Lord came to me, saying: What is the meaning ? Thai you use among you this parable as a proverb in the land of Israel, saying : The fathers have eaten sour grapes, and the teeth of the children are set on edge. As I live, saith the Lord God, this parable shall be no more to you a proverb in Israel. And von say: Why hath not the son borne the iniquity of his father ? Verily, because the son hath wrought judgment and justice, hath kept all my commandments, and done them, therefore he shall surely live. The soul that sinneth, the same shall die : the son shall not bear the iniquity of the father, and the father shall not bear the iniquity. of the son: the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him. But if the wicked do penance for all his sins, which he hath committed, and keep all my commandments, and do judgment, and justice : living he shall live, and shall not die. I will not remember all his iniquities, that he hath done : in his justice which he hath wrought, he shall live. Is it my will that a sinner should die, saith the Lord God, and not that he should he converted from his ways, and live ? But if the just man turn himself away from his justice, and do iniquity according to all the abominations, which the wicked man useth to work, shall he live? all his justices, which he had done, shall not be remembered : in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed. in them he shall die. And you have said: The way of the Lord is not right. •_ , '!t". A HISTORY OF THE WORSHir OF GOD. Bear ye therefore, house of Israel : Is it my way that is no! right, and are not rather your ways perverse ? For when the just turneth himself away from his justice, and committeth iniquity, he shall die therein : in the injustice that he hath wrought he shall die. And when the wicked turneth himself away from his wicked- ness, which he hath wrought, and doeth judgment, and justice : he shall save his soul alive. Because he considereth and turneth away himself from all his iniquities, which he hath wrought, he shall surely live, and not die. And the children of Israel say : The way of the Lord is not right. Are not my ways right, house of Israel, and are not rather your ways perverse ? Therefore will I judge every man according to his ways, <> house of Israel, saith the Lord God. Be converted and do pen- ance for all your iniquities : and iniquity shall not be your ruin. <'a>t away from you all your transgressions, by which you have transgressed, and make to yourselves a new heart, and a new spirit : and why will you die, house of Israel ? For I desire not the death of him that dieth. saith the Lord God, return ye, and live." The following prophesy of Ezechiel to the exiles must have been for them a cause of great comfort, for the prophet announ- ces to them the glad tidings of their speedy deliverance from captivity, of their new life as a nation, of the tabernacle of God to be erected in the midst of them, and above all oi the coming of the Messiah and His eternal kingdom: A HISTORY OF THE WORSHIP OF OOD. 237 THE VISION OF THE RE8URBECTI0N OF I)l< Y BON Ks, I'OKESII EU - I\(i THE DELIVERANCE OF THE PEOPLE FROM THEIR CAP- TIVITY. .M'liA AND ISRAEL SHALL BE ALL ONE KING- DOM UNDER CHRIST. GOIi's EVERLASTING COV- ENANT WITH THE CHURCH. "The hand of the Lord was upon me, and brought me forth in the spirit of the Lord: and set me down in the midst of a plain that was full of bones. And he led me about through them on every side: now they were very many upon the face of the plain, and they were ex- ceeding dry. And he said to me: Son of man, dost thou think these bones shall live? And I answered: Lord God, thou knowest. And he said to me: Prophesy concerning these bones, and say to them; ye dry bones hear the word of the Lord. Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live. And I will lay sinews upon you, and will cause flesh to grow over you, and Mill cover you with skin: and I will give you spirit and you shall live, and you shall know that I am the Lord. And I prophesied as he had commanded me: and as I proph- esied there was a noise, and behold a commotion: and the bones came together, each one to its joint. And I saw and behold the sinews, and the flesh came up upon them: and the skin was stretched out over them, but there was no spirit in them. And he said to me: Prophesy to the spirit, prophesy, son of man, and say to the spirit: Thus saith the Lord God: Come spirit, from the four winds, and blow upon these slain, and let them live again. And I prophesied as he had commanded me: and the spirit 238 A HISTORY OF THE WORSHIP OF GOD. came into them, and they lived: and they .stood up upon their feet, an exceeding great army. And he said to me: Son of man: All these bones are the house of Israel: they say: Our bones are dried up, and our hope is lost, and we are cut off. Therefore prophesy, and say to them: Thus saith the Lord God: Behold I will open your graves, and will bring you out of your sepulchres, my people: and will bring you into the land of Israel. And you shall know that I am the Lord, when I shall have opened your sepulchres, and shall have brought you out of your graves, my people. And shall have put my spirit in you, and you shall live, and I shall make you rest upon your own land: and you shall know that I the Lord have spoken, and done it, saith the Lord God: And the word of the Lord came to me saying: * * * And thou shalt say to them: Thus saith the Lord God: Behold, I will take the children of Israel from the midst of the nations whither they are gone: and I will gather them on every side, and will bring them to their own land. And I will make them one nation in the land on the moun- tains of Israel, and one king shall be king over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms. NTor shall they be defiled any more with their idols, nor with their abominations, nor with all their iniquities: and 1 will save them out of all the places in which they have sinned, and 1 will cleanse them : and they shall be my people, and I will be their God. And my Bervanl David shall be king over them, and they A HISTORY OF THE WORSHir OF GOD. 239 shall .-ill have one shepherd : they shall walk in my judgments, and shall keep my commandments, and shall do them. And they shall dwell in the land which I gave to my servant Jacob, wherein your fathers dwelt : and they shall dwell in it, they and their children, and their children's children, for ever : and David my servant shall be their prince for ever. And I will make a covenant of peace with them, it shall be an everlasting covenant with them : and I will establish them, and will multiply them, and will set my sanctuary in the midst of them for ever. And my tabernacle shall be with them : and I will be their God, and they shall be my people. And the nations shall know that I am the Lord, the sanctifler of Israel, when my sanctuary shall be in the midst of them for ever.'X 1 ) The labors of Ezechiel amongst the captives had most admir- able results. The priests and levites were stirred up to begin a life of zealous works among the people. They undoubtedly or- ganized assemblies where they instructed them, offered sacrifices, and sang the inspired hymns of their prophets. The Jews re- turned to God by penance, wept over their calamities, lamented the destruction of Jerusalem and of its temple. We fancy that the children of Chaldea had often heard them chanting the peni- tential psalms of David, and their hymns of praise to Jehova. Nothing can be more sadly charming than the following psalm, composed in those days of exile, and ever since repeated with delight and devotion by the church of God. "Upon the rivers of Babylon, there we sat and wept: when we remembered Zion. On the willows in the midst thereof, we hung up our instru- ments. (') Ezech. xxxvii. 2-40 A HISTORY OF THE WORSHIP OF GOD. For there they, that led us into captivity, required of us the words of songs: And they that carried us away, said: Sing ye to us a hymn of the songs of Zion. I Tow shall we sing the song of the Lord in a strange land ? If I forget thee, Jerusalem, let my right hand be for- gotten. Let my tongue cleave to my jaws, if I do not remember thee: If I make not Jerusalem the beginning of my joy. Remember, Lord, the children of Edom, in the day of Jerusalem: Who say: Rase it, rase it, even to the foundation thereof. daughter of Babylon miserable: blessed shall he be who shall repay thee thy payment which thou hast paid us. Blessed he that shall take and dash thy little ones against the rock." The following psalm was composed by one of the captives of Babylon towards the end of the captivity, at the time when this event was to occur according to the prediction of Jeremias. It expresses the sentiments of the excited dews converted to God through adversity, earnestly praying for the rebuilding of Jeru- salem and of the temple. This psalm is an admirable Bupplica- tion, frequently used by the church: " The prayer of the poor man, when he was anxious, and poured out his supplication before the Lord. llcai-, () Lord, my prayer: and let my cry conic to thee. Turn not away (hy face from me: in the day when 1 am in trouble, incline thy car to me. In what day soever I shall call upon thee, hear me speedih : For my days are vanished like smoke: ami my hones ate grown dry like fuel for the lire. A HISTORY OF THE WORSHIP OF OOD. -Ill I am smitten as grass, and my heart is withered: because I forgot to eat my bread. Through the voice of my groaning, my bone hath cleaved to my flesh. I am become like to a pelican of t lie wilderness: I am like ;v night raven in the house. (') I have watched, and am become as a sparrow, all alone on the house top. All the day long my enemies reproached me: and they that praised me did swear against me. For I did eat ashes like bread, and mingled my drink with weeping. Because of thy anger and indignation: for having lifted me up thou hast thrown me down. My days have declined like a shadow: and T am withered like grass. lint thou, Lord, endurest for ever: and thy memorial to all generations. Thou shalt arise and have mercy on Zion: for it is time to have mercy on it, for the time is come. For the stones thereof have pleased thy servants: and they shall have pity on the earth thereof. And the Gentiles shall fear thy name. Lord, and all the kings of the earth thy glory. For the Lord hath built up Zion: and he shall be seen in his glory. He hath regard to the prayer of the humble: and he hath not despised their petition. Let these things be written unto another generation: and the people that shall be created shall praise the Lord: (') A pelican. (AN-. T am become, through grief, like birds that affect solitude ami darkness. H> 242 A HISTORY OF THE WORSHIP OF O01>. Because be had looked forth from his high sanctuary: from heaven the Lord hath looked upon bhe earth: That he might hear the groans of them that are in fetters: thai lie might release the children of the slain: That they may declare the name of the Lord in Zion: and his praise in Jerusalem. When the people assemble together, and kings to serve the Lord. He answered him in the way of his strength: declare unto me the fewness of my days."(') Call me not away in the midst of my days: thy years are unto generation and generation. In the beginning. Lord, thou foundedest the earth: and the heavens are the works of thy hands. They shall perish but thou remainest: and all of them shall grow old like a garment: And as a vesture thou shalt change them, and they shall be changed. But thou art always the self-same, and thy years shall not fail. The children of thy servants shall continue: ami their ^wi\ shall be directed for ever. Section 6. — dantel — his actions wd prophecies. Daniel, the fourth of the four greater prophets, was of the royal blood of the kings of .luda. and one of those that were first i 1 ) Hi answered him in the way of his strength. That is. tin people mentioned in tin- foregoing verse, or //"■ penitent, in whose per- son this psalm is delivered, answered the Lord in the way of his strength; that is. according to the besl of liis power ami strength; or when li" w as in the flower of his ageand strength: inquiring after the fewness of his days; to know if he should live long enough to see the happj restor ation hi /ion. ,v<-. A HISTORY OF THE WORSHIP OF GOD. 243 carried away into captivity to Babylon. He was so renowned for wisdom and know ledge that it became a proverb amongst the Babylonians, as n-ise as Daniel. Ami his holiness was so great from his very childhood, that at a time when he was as yet but a young man, he is joined by the spirit of God with Noe and dob. (') Daniel has given us a history of part of his life, and his prophecies in the book of Scripture which bears his name. Let us here recall to mind the description given above of the great city of Babylon, and of the dangers to which the Jews were there exposed of losing the religion of their fathers. God in his kind providence toward the people of His adoption, wished to have in that great city a faithful son of Israel, a devout ob- server of this law, who by his high position, his learning, his wisdom and extraordinary gift of prophecies, by his influence at the court of the king, might be for them a protector, an example and a guide. Daniel was destined in a special manner, to con- vince the Chaldeans of the greatness and power of God whom he and the other captives adored ; to preserve the same conviction in the hearts of the Jews, pointing out to his people the vanity of the Chaldean divinities, the piotection which God bestowed upon his faithful followers, and the importance of fulfilling all the prescriptions of the law. In reading the following pages of the inspired writer let us not lose sight of the circumstances under which Daniel and his fellow captives were living. We will allow the prophet to introduce himself to the reader. (') In Eccli. 244 A HISTORY OF THE WORSHir OF GOD. DANIEL AND HIS COMPANIONS ABE TAKEN INTO THE PALACE OF THE KING OF BABYLON : THEY ABSTAIN FROM HIS MEAT AND WINE, AND SUCCEED BETTER WITH PULSE AND WATER. THEIR EXCELLENCE IN WISDOM. "In the third year, of the reign of Joakim, king of Juda, Nab- uchodonosor king of Babylon came to Jerusalem, and besieged it; And the Lord delivered into his hands Joakim the king of Juda, and part of the vessels of the house of God : and he car- ried them away into the land of Sennaar, to the house of his god, and the vessels he brought into the treasure house of his god. And the king spoke to Asphenez the master of the eunuchs, that he should bring in some of the children of Israel, and of the king's seed and of the princes, Children in whom there was no blemish, well favored, and skilful in all wisdom, cunning in knowledge, and instructed in science, and such as might stand in the king's palace, that he might teach them the learning, and the tongue of the Chaldeans. And the king appointed them a daily provision, of his own meat, and of the wine of which he drank himself, that being nourished three years, afterwards they might stand before the king. Now there were among them of the children of Juda, Daniel, Ananias, Misael, and Azarias. And the master of the eunuchs gave them names : to Daniel, Baltassar: to Ananias. Sidrach : to Misael. Misach : and to A/a- rias, Abdenago. But Daniel purposed in his heart that he would not be defiled with the king's table, nor with the wine which he drank : and he requested the master of the eunuchs that he might not be defiled. A HISTORY OF THE WORSHIP OF GOD. ' 245 Ami God gave to Daniel grace and mercy in the sight of the prince of the eunuchs. And the prince of the eunuchs said to Daniel: I tear my lord the king, who hath appointed you meat and drink : and if he should see your faces leaner than those of the other youths your equals, you shall endanger my head to the king. And Daniel said to Malasar. whom the prince of the eunuchs had appointed over Daniel, Ananias,. Misael, and Azarias : Try. I beseech thee, thy servants for ten days, and let pulse he given us to eat, and water to drink : And look upon our faces, and the faces of the children that eat of the king's meat : and as thou shalt see, deal with thy ser- vants. And when he had heard these words, he tried them for ten days. And after ten days their faces appeared fairer and fatter than all the children that ate of the king's meat. So Malasar took their portions, and the wine that they should drink : and he gave them pulse. And to these children God gave knowledge, and understand- ing in every book, and wisdom : but to Daniel the understanding also of all visions and dreams. And when the days were ended, after which the king had ordered they should be brought in : the prince of the eunuchs brought them in before Nabuchodonosor. And when the king had spoken to them, there were not found among them all. such as Daniel, Ananias, Misael, and Azarias : and they stood in the king's presence. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the diviners, and wise men, that were in all his kingdom. 246 A HISTORY OF THE WORSHIP OF GOD. And Daniel continued even to the first year of king Cyras. (') Daniel was only twelve years old when he "became great in the eyes of the people," who were made aware of his extraordin- ary mission, by the wisdom he manifested in saving Susanna. The character of Susanna and of her devout parents show to what degree of virtue the Jews could attain by a faithful ob- servance of the law of Moses. The exclamations of the captives who praised God, "who saveth them who trust in Him," show- that many of them observed the law in the land of their exile. As to the wicked judges they also were captives of Jnda, per- mitted to act as such by the king of Babylon, who allowed the captives to be governed by their own laws. THE HISTORY OF sUsAXXA AND THE TWO ELDERS. '•Now there was a man that dwelt in Babylon, and his name was Joakim : And he took a wife whose name was Susanna, the daughter of Helcias, a very beautiful woman, and one that feared God. For her parents being just, had instructed their daughter ac- cording to the law of Moses. Now Joakim was very rich, and had an orchard near his house : and the .lews resorted to him. beause he was the most honorable of them all. And there were two of the ancients of the people appointed judges that year, of whom the Lord said : Iniquity came out from Babylon from the ancient judges, that seemed togo\ern the people. These men frequented the house of Joakim, and all thai had any matters Of judgmenl came to them. (') Dan. i. A HISTORY OF THE WORSHIP OF GOD. '217 And when the people departed away al noon, Susanna wenl in. ami walked in her husband's orchard. And the old men saw her going in every day. and walking : and they were inflamed with Inst toward her : And they perverted their own mind and turned away their eyes thai they might not look unto heaven, nor remember just judgments. So they were both wounded with the love of her, yet they did noi make known their grief one to the other : For they were ashamed to declare to one another their lust. being desirous to have to do with her : And they watched carefullj every day to see her: And one said to another. Let us now go home, for it is dinner time. So going out. the} departed one from another. And turning back again, they came both to the same place : and asking one another the cause, they acknowledged their lust : and then they agreed upon a time, when they might find her alone. And it fell out, as they watched a, tit day. she went in on a time, as yesterday and the day before, with two maids only, and was desirous to wash herself in the orchard : for it was ho! weal her. And there was nobody there, hut the two old men that had hid themselves and were beholding her. So she said to the maids : Bring me oil. and washing balls, and shut the doors of the orchard, that I my wash me. And they did as she bade them : and they shut the doors of the orchard, and went out by a back door to fetch what she had commanded them, and they knew not that the elders were hid within. 248 A HISTORY OF THE WORSHIP OF GOD. Now when the maids were gone forth, the two elders arose, iind ran to her, and said : Behold the doors of the orchard are shut, and nobody seetb ns. and we are in love with thee : wherefore consent to us, ami lie with us. lint if thou wilt not, we will bear witness against thee, that a young man was with thee, and therefore thou didst send away thy maids from thee. Susanna sighed and said : 1 am straitened on every side : for if I do this thing, it is death to me : and if I do it not, I shall not escape your hands. But it is better for me to fall into your hands without doing it, than to sin in the sight of the Lord. With that Susanna cried out with a loud voice : and the eld- ers also cried out against her. And one of them ran to the door of the orchard, and opened it. So when the servants of the house heard the cry in the orchard they rushed in by the back door to see what was the matter. But after the old men had spoken, the servants were greatly ashamed : for never had there been any such word said of Su- sanna. And on the next day. When the people were come to Joakim her husband, the two elders also came full of wicked devices against Susanna, to put her to death. And they said before the people : Send to Susanna, daugh- ter of Ilelcias the wife of Joakim. And presently they sent, And she came with her parents, and children, and all her kindred. Now Susanna was exceeding delicate, and beautiful to be- hold. But those wicked men commanded thai her face should be A HISTORY OF THE WORSHIP OF GOD. 2-1 '.• uncovered (for she was covered) that so ;it Least they might be sat iefied with her beauty. Therefore her friends, and all her acquaintance wept. Hut the two elders rising up in the midst of the people, Laid their hands upon her head. And she weeping looked up to heaven, for her heart had confidence in the Lord. And the elders said : As we walked in the orchard alone, this woman came in with two maids, and shut the doors of the orchard, and sent away the maids from her. Then a young man that was there hid came to her. and lay with her. But we that were in a corner of the orchard, seeing this wickedness, ran up to them, and we saw them lie together. And as for him, we could nottake him, because he was stron- ger than we, and opening the doors he leaped out: But having taken this woman, we asked who the young man was: but she would not tell us: of this thing we are witnesses. The multitude believed them as being the elders and the judges of the people, and they condemned her to death. Then Susanna cried out with a loud voire. and said: eternal God, who knowest hidden things, who knowest all things before they come to pass, Thou knowest that they have borne false witness against me: and behold 1 must die. whereas I have done none of these things which these men have maliciously forged against me. And the Lord heard her voice. And when she was led to be put to death, the Lord raised up the holy spirit of a young boy, whose name was Daniel: And he cried out with a loud voice: I am (dear from the blood of this woman. 250 A HISTORY OF THE WORSHir OF GOD. Then all the people taming themselves toward him, said: What meaneth this word that thou hast spoken? Bur he Btanding in the midst of them, said: Arc ye so fool- ish, ye children of Israel, that without examination or knowl- edge of the troth, you have condemned a daughter of Israel!' Return to the judgment, for they have borne false witness against her. So all the people turned again in haste, and the old men said to him: Come, and sit thou down among us, and shew it us: seeing God hath given thee the honour of old age. And Daniel said to them: Separate these two far from one another, and I will examine them. So when they were put asunder one from the other, he called one of them, and said to him: thou that are grown old in evil davs, now are thy sins come out, which thou hast committed before: In judging unjust judgments, oppressing the innocent, and letting the guilty to go free, whereas the Lord saith: The inno- cent and the just thou shalt not kill. Now then, if thou sawest her. tell me under what tree thou sawesl them conversing together. He said: Under a mastic tree. And Darnel said: Well hast thou lied against thy own head: for behold the Angel of God ha\ ing received the sentence id' him shall cut thee in two. And having pul him aside, lie commanded thai the other should come: and he said to him: thou Beed of Chanaan. ami not of Juda, beauty hath deceived thee, and lust hath perverted thy heart: Thus did you do to the daughters of Israel, and they for fear conversed with you: but a daughter of dud.i would not abide your wickedness, A HISTORY OF THE WOKSIIir OF GOD. 251 Now therefore tell me, under what tret- didst thou take them conversing together. And he answered: Under a holm tree. And Daniel said to him : Well hast thou lied against thy own head • for the Angel of the Lord waiteth with a sword to cut thee in two, and to destroy you. With that all the assembly cried out with a loud voice, and they blessed God who saveth them that trust in him. And they rose up against the two elders (for Daniel had con- victed them of false witness by their own mouth) and they did to them as they had maliciously dealt against their neighbour, To fulfil the law of Moses : and they put them to death, and innocent blood was saved in that day. But Helcias and his wife praised God, for their daughter Susanna, with Joakim her husband, and all her kindred, be- cause there was no dishonesty found in her. And Daniel became great in the sight of the people from that day, and thence forward." The following chapter of the book of Daniel relates an ex- traordinary event in the lives of Nabuchodonosor and of our prophet. We copy it entire, notwithstanding its great length, knowing that the perusal of it will interest and edify those who have read it already, and those who may never have done so be- fore. This history will tell us of the pride and cruelty of the king af Babylon, and also of the heroic devotion of Daniel and his companions. Through the doings and utterances of the prophet we shall see the knowledge of One Almighty God, spreading in Babylonia, which was at that time the principal seat of the commerce of the world. 252 A HISTORY OF THE WORSHir OF GOD. DANIEL, i;v DIVINE REVELATION, DECLARES THE DBEAM OF NTABFCHODONOSOR, AND THE INTEBPEETATION OF IT. UK IS HIGHLY HONOURED BY THE KING. ''lathe second year of the reign of Nabuehodonosor, Nabucho- donosor had a dream, and his spirit was terrified, and his dream went out of his mind. Then the king commanded to call together the diviners, and the wise men. and the magicians, and the Chaldeans: to declare to the king hie dreams: so they came and stood before the king. And the king said to them: I saw a dream: and being trou- bled in mind I know not what I saw. And the Chaldeans answered the king in Syriae: king, live for ever: tell to thy servants thy dream, and we will de- clare the interpretation thereof. And the king answering said to the Chaldeans: The thing is gone out of my mind: unless you tell me the dream, and the meaning thereof, you shall be put to death, and your houses shall be confiscated. But if you tell the dream, and the meaning of it, you shall receive of me rewards and gifts, and great honour: therefore tell me the dream, and the interpretation thereof. And they answered again and said: Let the king tell the servants the dream, and we will declare the interpretation of it. And the king answered and said: 1 know for certain that you seek to gain time, since you know that the thing is gone from me. If therefore you tell me not the dream, there is one sentence concerning you, that you have also framed a lying interpreta- tion, and full of deceit, t<> speak before me till the time pass away. Tell me therefore the dream, that 1 may know that you also give a true interpretation thereof. A HISTORY OF THE WORSHIP OF GOD. 25^1 Then the Chaldeans answered before the king, and Baid: There is no man upon earth thai can accomplish thy word, king, neither doth any king, though great and mighty, ask such a thing of any diviner, or wise men. or Chaldean. For the thing that thou askest, king, is difficult: dot can any one be found that can show it hefore the king, except tin- gods, whose conversation is not with men. Upon hearing this, the king in fury, and in great wrath, commanded that all the wise men of Babylon should be put to death. And the decree heing gone forth, the wise men were slain: and Daniel and his companions were sought for. to be put to death. Then Daniel inquired concerning the law and the sentence of Arioch the general of the king's army, who was gone forth to kill the wise men of Babylon. And he asked him that had received the orders of the king, why so cruel a sentence was gone forth from the face of the king. And when Arioch had told the matter to Daniel, Daniel went in and desired of the king, that he would give him time to resolve the question and declare it to the king. And he went into his house, and told the matter to Ananias. and Misael, and Azarias his companions: To the end that they should ask mercy at the face of the God of heaven concerning this secret, and that. Daniel and his com- panions might not perish with, the rest of the wise men of Babylon. Then was the mystery revealed to Daniel by a vision in the night: and Daniel blessed the God of heaven. And speaking he said: Blessed be the name of the Lord from eternity and for evermore: for wisdom and fortitude are his. And he changeth times and ages: taketh away kingdoms and 254 A HISTORY OF THE WORSHIP OF GOD. establisheth them, giveth wisdom to tin- wise, and knowledge to them that have understanding. lie revealeth deef) and hidden things, and knoweth what is in darkness, and light is with him. To thee, God of our fathers I give thanks: and 1 praise thee: because thou hast given me wisdom and strength: and now thou hast shewn me what we desired of thee, for thou hast made known to us, the king's discourse. After this Daniel went in to Arioch to whom the king had given orders to destroy the wise men of Babylon, and he spoke thus to him: Destroy not the wise men of Babylon: bring me in before the king, and I will tell the solution to the king. Then Arioch in haste brought in Daniel to the king and said to him: I have found a man of the children of the captivity of Juda, that will resolve the question to the king. The king answered, and said to Daniel, whose name was Baltassar: Thinkest thou indeed thai thou canst tell me the dream that I saw, and the interpretation thereof ? And Daniel made answer before the king, and said : The secret that the king desireth to know, none of the wise men. or the philosophers, or the diviners, or the soothsayers can declare to the king. Bui there is a God in heaven that revealeth mysteries, who hath shewn to thee. <) king Nabuchodonosor, what is to come to pass in the latter times. Thy dream, and the visions of thy head upon t hv bed, are these : Thou. king, didst begin to think in thy bed, what should come to pass hereafter: and he that revealeth mysteries shewed I bee what shall come to pass. To me also this secret is revealed, not by any wisdom that 1 have more than all men alive : hut that the interpretation A HISTORY OF THE WORSHIP OF GOD. 255 might be made manifest, to the king, ami thou mightesl know the thoughts of thy mind. Thou, king, sawest, and behold there was ae it were 3 a great statue : this statue, which was great and high, tall of stature, stood before thee, and the look thereof was terrible. The head of this statue was of fine gold, but the breast and anus of silver, and the belly and the thighs of brass : And the legs of iron, the feet part of iron and part of clay. Thus thou sawest, till a stone was cut out of a mountain without hands : and it struck the statue upon the feet thereof that were of iron and of clay, and broke them in pieces. Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of a summer's threshing-floor, and they were carried away by the wind : and there was no place found for them : but the stone that struck the statue became a great mountain, and filled the whole earth. This is the dream : we will also tell the interpretation thereof before thee, king. Thou art a king of kings : and the God of heaven hath given thee a kingdom, and strength, and power, and glory : And all places wherein the children of men, and the beasts of the Held do dwell : he hath also given the birds of the air into thy hand, and hath put all things under thy power : thou therefore art the head of gold. And after thee shall rise up another kingdom, inferior to thee, of silver : and another third kingdom of brass, which shall rule over all the world. And the fourth kingdom shall be as iron. As iron breaketh into pieces, and subdueth all things, so shall that break and destroy all these. And whereas thou sawest the feet, and the toes [part of pot- 256 A HISTORY OF THE WORSHIP OF GOD. ter's day. and part of iron : the kingdom shall be divided, but yet it shall take its origin from the iron, according as thou sawest the iron mixed with the miry clay. And as the toes of the feet were part of iron, and part of clay, the kingdom shall be partly strong, and partly broken. And whereas thou sawest the iron mixed with miry clay, they shall be mingled indeed together with the seed of man. but they shall not stick fast one to another, as iron cannot be mixed with clay. But in the days of those kingdoms the God of heaven will set up a kingdom that shall never be destroyed, and his kingdom shall not be delivered up to another people, and it shall break in pieces, and shall consume all these kingdoms, and itself shall stand for ever. According as thou sawest that the stone was cut out of the mountain without hands and broke in pieces the clay and the iron, and the brass, and the silver, and the gold, the great God hath shewn the king what shall come to pass hereafter, and the dream is true, and the interpretation thereof is faithful. Then king Xabuchodonosor fell on his face, and worshipped Daniel, and commauded that they should offer in sacrifice to him victims and incense. And the king spoke to Daniel, and said : Verily your God is the God of gods, and Lord of kings, and a revealer of hidden things : seeing thou couldst discover this secret. Then the king advanced Daniel to a high station, and gave him many and great gifts : and he made him governor over all the provinces of Babylon, and chief of the magistrates over all the wise men of Babylon. And Daniel requested of the king, and he appointed Sidrach, Misacli. and Ahdenago over the works of the province of Baby- lon, hut Daniel himself was in the Linn's palace." A HISTORY OF THE WORSHIP OF GOD. 257 In ilic passage which we have just quoted, we read that the king advanced Daniel to ;i high station, and gave him many and great gifts; that he made him governor over all the prov- inces of Babylon; and chief of the magistrates over all the wise men of Babylon. Nabuchodonosor did also on the recom- mendation of Daniel appoint Sidrack, Misack and Abdenago over the works of the province of Babylon. Daniel was so much honored as to live in the king's palace. The king of Babylon, however, forgot very soon what he had said to Daniel. •* Verily your God is the God of gods and Lord of kings," as we shall presently see by the following relation of the erection of a golden statue which Nabuchodonosor commanded to be adored by all. XAMUCIIODONOSOR SETTETH UP A GOLDEN STATUE \ WHICH 111: COMMANDETB ALL To ADORE: THE THREE CHILDREN FOR REFUSING TO Do IT AUK CAST INTO THE FIERY FUR- NACE; BUT ARE NOT HURT BY THE FLAMES. THEIR PRAYER, AND CANTICLE OK PRAISE. King Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura of the province of Babylon. Then Nabuchodonosor the king sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up. Then the nobles, the magistrates, and the judges, the cap- tains, and rulers, and the great men that were placed in author- 258 \ HISTORY OF THE WORSHIP OF GOD. ity, and .-ill the princes of the provinces, were gathered together to come to the dedication of the statue which king Nabucho- donosor had set up: and they stood before the statue which king Nabuchodonosor had set up: Then a herald cried with a strong voice: To you it is com- manded, O nations, tribes and languages: That in the hour that you shall hear the sound of the trum- pet, and of the Mute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music, ye fall down and adore the golden statue which king Nabuchod- onosor hath set up. But if any man shall not fall down and adore, he shall the same hour he cast into a furnace of burning fire. Upon this therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, id' the sack- but, ami the psaltery, of the symphony, and of all kind of music: all the nations, tribes, and languages fell down and adored the golden statue, which king Nabuchodonosor had set up. And presently at that very time some Chaldeans came ami accused the Jews. And said to king Nabuchodonosor: king, live for ever: Thou, <) king, hast made a decree that every man that shall hear the sound of the trumpet, the Mute, and the harp, of the sackbut. and the psaltery, of the symphony, and of all kind of music shall prostrate himself, and adore the golden statue: And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire. Now there are certain .lews: whom thou hast set over the work.- of the province of Babylon, Sidrach, Miaach, and Abde- nago: those men, king, have slighted th\ decree: they wot- A HISTORY OF THE WORSIUP OF GOD. '259 ship not thy gods, nor do they adore the golden statue which thou hast set u |». Then Nabuchodonosor in fury, and in wrath, commanded that Sidrach, .Misach, and Abdenago should be brought: who immediately were brought before the king. And Xabuchodonosor the king spoke to them, and said: [g it true, Sidrach, Misach, and Abdenago, that you do not wor- ship my gods, nor adore the golden statue that I have set up ? Now therefore if you be ready, at whatever hour soever you shall hear the sound of the trumpet, llute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves and adore the statue which I have made; but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand ? Sidrach, Misach, and Abdenago answered and said to king Nabuchodonosor: We have no occasion to answer thee concern- ing this matter. For behold our God. whom we worship, is able to save us from the furnace of burning tire, and to deliver us out of thy hands, king. But if he will not, be it known to thee, king, that we will not worship thy gods, nor adore the golden statue which thou hast set up. Then was Nabuchodonosor tilled with fury: and the counte- nance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated. And he commanded the strongest men that were in his army, to hind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning tire. And immediately these men were bound and were cast into 260 A HISTORY OF THE WORSHIP OF GOD. the midst of the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments; For the king's commandment was urgent: and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago. And these three men, that is. Sidrach, Misach. and Abdena- go, fell down bound in the midst of the furnace of burning fire. And they walked in the midst of the flames praising God. and blessing the Lord. Then Azarias standing up prayed in this manner, and open- ing his mouth in the midst of the fire, he said: Blessed art thou, Lord the God of our fathers, and thy name is worthy of praise, and glorious for ever: For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true. For thou hast executed true judgments in all the things that thou hast brought upon ns, and upon Jerusalem the holy city of our fathers: for according to truth and judgment, thou hast brought all these things upon us for our sins. For we have sinned, and committed iniquity, departing from thee: and we have trespassed in all things: And we have not hearkened to thy commandments, nor have we observed nor done as thou hast commanded us, that it might go well with us. Wherefore all that thou hast brought upon us, and every- thing that thou hast done to us, thou hast done in true judg- ment: And thou bast delivered us into the hands of our enemies that are unjust, and most wicked, and prevaricators, and to a king unjust, and mosl kicked beyond all that are upon the earth. And now we cannot open our mouths: we are become a shame and reproach to thy servants, and to them thai worship thee. A HISTORY OF THE WORSHIT OF GOD. 261 Deliver us not up for ever, we beseech thee, for thy name'e sake, and abolish not thy covenant. And take not away thy mercy from us for the sake of Abra- ham thy beloved, and Isaac thy servant, and Israel thy holy one. To whom thou hast spoken, promising that thou wouldsl mul- tiply their seed as the stars of heaven, and as the sand that is on the sea-shore. For we, Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins. Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of first fruits before thee, That we may find thy mercy: nevertheless in a contrite heart and humble spirit let us be accepted. As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee. And now we follow thee with all our heart, and we fear thee, and seek thy face. Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies. And deliver us according to thy wonderful works, and give glory to thy name, Lord: And let all them be confounded that shew evils to thy ser- vants, let them be confounded in all thy might, and let their strength be broken. And let them know that thou art the Lord, the only God, and glorious over all the world. Now the king's servants that had cast them in, ceased not to heat the furnace with brimstone, and tow, and pitch, and dry sticks. 2li'2 A HISTORY OF THE WORSHIP OF GOD. And tbe flames mounted up above the furnace nine and forty cubits: And it broke forth and burnt sucli of the Chaldeans as it found near the furnace. But the Angel of the Lord went down with A/.arias and his companions into the furnace: and he drove the flame of the fire ont of the furnace. And made the midst of the furnace like the blowing of a wind bringing dew, and the fire touched them not at all, nor troubled them, nor did them any harm. Then these three as with one month praised, and glorified, and blessed God in the furnace, saying: Blessed art thou, Lord the God of our fathers: and worthy to be praised and glorified, and exalted above all for ever: and blessed is the holy name of thy glory : and worthy to be praised, and exalted above all in all ages. Blessed art thou in the holy temple of thy glory: and exceed- ingly to be praised, and exceeding glorious for ever. Blessed art thou on the throne of thy kingdom, and exceed- ingly to be praised, and exalted above all for ever. Blessed art thou, that beholdest the depths, andsittest upon the cherubim: and worthy to be praised and exalted above all forever. Blessed art thou in the firmament of heaven: and worthy of praise, and glorious for ever. All ye works of the Lord, bless the Lord: praise and exalt him above all for rvrr. O ye angels of the Lord, bless the Lord: praise and exalt him above all for ever. o \c heavens, Mess the Lord: praise and exall Him above all for ever. A HISTORY OF THE WORSHIP OF GOD. 263 all ye Waters that are above the heavens, bless the Lord: praise and exalt him above all for ever. all ye powers of the Lord, bless the Lord: praise and exali him above all Tor ever. O ye sun and moon, bless the Lord: praise and exalt him above all for ever. ye stars of heaven, bless the Lord: praise and exalt him above all forever. every shower and dew, bless ye the Lord: praise and exalt him above all for ever. all ye spirits of God, bless the Lord: praise and exalt him above all for ever. ye fire and heat, bless the Lord: praise and exalt him above all for ever. ye cold and heat, bless the Lord: praise and exalt him above all for ever. ye dews and hoar frost, bless the Lord: praise and exalt him above all for ever. ye frost and cold, bless the Lord: praise and exalt him above all for ever. ye ice and snow, bless the Lord: praise and exalt him above all for ever. O ye nights and days, bless the Lord: praise and exalt him above all for ever. ye light and darkness, bless the Lord: praise and exalt him above all for ever. ye lightnings and clouds, bless the Lord: praise and exalt him above all for ever. let the earth bless the Lord: let it praise and exalt him above all for ever. O ye mountains and bills, bless the Lord: praise and exalt him above all for ever. '2d I A HISTORY OF THE WORSHIP OF GOD. all ye things that spring up in the earth, bless the Lord: praise and exalt him above all for ever. ye fountains, bless the Lord: praise and exalt him above all Tor ever. ve seas and rivers, bless the Lord: praise and exalt him above all for ever. ye whales, and all that move in the waters, bless the Lord: praise and exalt him above all for ever. all ye fowls of the air, bless the Lord: praise and exalt him above all for ever. all ve beasts and cattle, bless the Lord: praise and exalt him above all for ever. ye son6 of men, bless the Lord: praise and exalt him above all for ever. let Israel bless the Lord: let them praise and exalt him above all for ever. ye priests of the Lord, bless the Lord: praise and exalt him above all for ever. ye servants of the Lord, bless the Lord: praise and exalt him above all for ever. ye spirits and souls of the just, bless the Lord: praise and exalt him above all for ever. ye holy and humble of heart, bless the Lord: praise and exalt him above all for ever. Ananias, A/arias, and Misael. bless ye the Lord: praise and exalt him above all fur ever. For he hath delivered us from bell, and saved us out of the band of death, and delivered us out of the midsl of the burning flame, and saved us out of the midsl nf the lire. give thanks to the Lord, because be is good: because his mercv endurel b for ever. A HISTORY OF THE WORSHIP OF GOD. 265 ( I ;ill ye religious. bless the Lord the Clod of gods: praise him- and give him thanks, because his mercy endureth for ever and ever. Then Nabuehodonosor the king was astonished, and rose up in haste, and .gaid to his nohles: Did we not east three men hound into the midst of the lire ? They answered the king and said: True, king. He answered, and said: Behold I see four men loose, and walking in the midst of the lire, and there is no hurt in them, and the form of the fourth is like the son of God. Then Nabuehodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, come forth: and immediately Sidrach, Misach and Abdenago were out of the midst of the fire. And the nobles and the magistrates, and the judges, and the great men of the king being gathered together, considered these men. that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them. Then Nabuchodono- sor breaking forth, said: blessed be the God of them, to wit: of Sidrach, Misack and Abdenago, who hath sent this angel, and delivered His servants that believed in Him: and they changed the king's word, and delivered up their bodies that they might not serve, nor adore any god. except their own (iod. By me therefore this decree is made, that every people, tribe and tongue which shall speak blasphemy against the God of Sidrach, Misack and Abdenago shall be destroyed, and their houses laid waste, for there is no other god that can save in this manner. Then the king promoted Sidrach, Misach and Abdenago in the province of Babylon. Nabuehodonosor, the king to all peoples nations and tongues that dwell in all the earth, peace be multi- plied unto you. The most high God hath wrought signs and 266 A HISTORY OF THE WORSHIP OF GOD. wonders towards me; it hath seemed good to me therefore to publish His signs, because they are great, ami his wondere because they are mighty: and His kingdom is an everlasting kingdom, and his power to all generations." (') Daniel was absent from Babylon, or was not called upon to adore the golden statue erected by Nabuchodonosor in the plain of Dura, hence he did not on that occasion join in with his three companions in confessing the power of God, and re- fusing to worship false divinities. On the occurrence which we now relate, he proved himself true to the law of his maker, and his fidelity, rewarded as it was by a miracle, served to spread the knowledge of God in those countries. The event occurred not in the days of Nabuchodonosor, but during the reign of Darius, one of his successors. DAVID IS PROMOTED BY DARIUS — HIS ENEMIES PROCURE A LAW FORBIDDING PRAYER — FOR THE TRANSGRESSION OF THIS LAW DANIEL IS CAST INTO THE LIONS' DEN — BUT IS MIRACULOUSLY DELIVERED. ''It seemed good to Darius, and he appointed over the king- dom a hundred and twenty governors to be over his whole king- dom. And three princes over them, of whom Daniel was one: that the governors might give an account to them, and the king might have no trouble. And Daniel excelled all the princes and governors: because a greater spirit of God was in him. And the king thought to set him over all the kingdom: whereupon the princes, and the governors sought to find occa- sion against Daniel with regard to the king: and the\ could find ('i Dan. c. iii. A HISTORY OF THE WORSHIP OF GOD. 2t)7 iki cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him. Then these men said: We shall not find any occasion against this Daniel, except perhaps concerning the law of his God. Then the princes and the governors craftily suggested to the kin-, and spoke thus unto him: Darius, live for ever, All the princes of the kingdom, the magistrates, and gov- ernors, the senators, and judges have consulted together, that an imperial decree, and an edict he published: That whosoever shall ask any position of any god, or man, for thirty days, but of thee, king, shall be cast into the den of lions. .Now, therefore, king, confirm the sentence, and sign the decree: that what is decreed by the Medes and Persians may not be altered, nor any man be allowed to transgress it. So king Darius set forth the decree and established it. Now when Daniel knew this, that is to say, that the law was made, he went into his house: and opening the windows of bis upper chamber towards Jesusalem, he knelt down three times a day, and adored, and gave thanks before his God, as he had been accustomed to do before. Wherefore those men carefully watching him, found Daniel praying and making application to his God. And they came and spoke to the king concerning the edict: king, hast thou not decreed, that every man that should make a request to any of the gods, or men, for thirty days, but to thyself, king, should be cast into the den of lions? And the king answered them, saying: The word is true according to the decree of the Medes and Persians, which it is not lawful to vio- late. Then they answered, and said before the king: Daniel, who is of the children of the captivity of Juda, hath not regarded 208 A HISTORY OF THE WORSHIP OF GOD. thy law, nor the decree that thou hast made: but three times a day be niaketh his prayer. Now when the king had heard these words, he was very much grieved, and in behalf of Daniel he set his heart to de- liver him and even till sun-set he laboured to save him. But those men perceiving the king's design, said to him: Know thou, king, that the law of the Medes and Persians is, that no decree which the king hath made may be altered. Then the king commanded, and they brought Daniel, and east him into the den of the lions: and the king said to Daniel: Thy God, whom thou always servest, he will deliver thee. And a stone was brought, and laid upon the mouth of the den: which the king sealed with his own ring, and with the ring of his nobles, that nothing should be done against Daniel. And the king went away to his house and laid himself down without taking supper, and meat was not set before him, and even sleep departed from him. Then the king rising very early in the morning, went in haste to the lions' den. And coming near to the den, cried with a lamentable voice to Daniel, and said to him: Daniel, servant of the living (!od, hath thy God, whom thou servest always, been able, thinkest thou, to deliver thee from the lions? And Daniel answering the king, said: king, live for ever. My God hath sent his Angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea. and before thee, king. I have done no offence. Then was the king exceeding glad for him. and he eom- manded that Daniel should be taken out of the den. and Daniel was taken out of the den, and no hurt was found in him, be- cause he believed in his God. A HISTORY OF THE WORSHIP OF GOD. 269 And by the king's commandment, those men were bronght that had accused Daniel: and they were cast into the lions' den, they and their children, and their wives: and they did not reach the bottom of the den before the lions caught them, and broke all their bones in pieces. Then king Darius wrote to all people, tribes and languages, dwelling in the whole earth: Peace be multiplied unto you. It is decreed by me, that in all my empire and my kingdom all men dread and fear the God of Daniel, for he is the living and eternal God for ever: and his kingdom shall not be de- stroyed, and his power shall be for ever. He is the deliverer, and saviour, doing signs, and wonders in heaven, and in earth: who hath delivered Daniel out of the lions' den. Now Daniel continued unto the reign of Darius, and the reign of Cyrus the Persian.'' Daniel, through the kind providence of God towaid the exiles of Juda, continued in favor and power under all the kings of Babylon. The following history of Bel and the dragon shows well he demonstrated to the Babylonians the vanity of their so- called gods, and strengthened the Jews in the faith and service of the God of their fathers: THK HISTORY OF BEL | AND OF THE GREAT SERPENT WORSHIPPED BY THE BABYLONIANS. "And Daniel was the king's guest, and was honoured above all his friends. Now the Babylonians had an idol called Bel : and there were spent upon him every day twelve great measures of fine flour, and forty sheep, and six vessels of wine. The king also worshipped him, and went every day to adore 270 A HISTORY OF THE WORSHir OF GOD. him: but Daniel adored his God. And the king said to him : Why dost thou not adore Bel ? And he answered, and said to him : Because I do not wor- ship idols made with hands, but the living God, that created heaven and earth, and hath power over all flesh. And the king said to liini : Doth not Bel seem to thee to be a living god ? Seest thou not how much he eateth and drinketh every day ? Then Daniel smiled and said : king, be not deceived ; for this is but clay within, and brass without, and did never eat anything. And the king being angry called for his priests, and said to them : If you tell me not, who it is that eateth up these expenses, you shall die. But if you can shew that Bel eateth these tilings. Daniel shall die, because he hath blasphemed against Bel. And Daniel said to the king: Be it done according to thy word. Now the priests of Bel were seventy besides their wives, and little ones, and children. And the king went with Daniel into the temple of Bel. And the priests of Bel said : Behold we go out ; and do thou, king, set on the meats, and make ready the wine, and shut the door fast, and seal it with thy own ring: And when tliou comest in the morning, if thou lindest not that Bel hath eaten up all, we will suffer death, or else Daniel that hath lied against us. And they little regarded it. because they had made under the table a secret entrance, and they always came in by it. and consumed those things. So it came to pass after they were gone out, the king set the meats before Bel : and Daniel commanded his servants, and they brought ashes, and he sifted them all OVef the temple A HISTORY OF THE WORSHIP OF GOD. 271 before the king; and going forth they shut the door; and having sealed it with the king's ring, they departed. But the priests went in by night, according to their custom, with their wives and their children : and they ate and drank up all. And the king rose early in the morning, and Daniel with him. And the king said : are the seals whole, Daniel ? And he answered: They are whole, king. And as soon as he had opened the door, the king looked upon the table, and cried out with a loud voice: Great art thou, Bel. and there is not any deceit with thee. And Daniel laughed: and he held the king that he should not go in : and he said: Behold the pavement, mark whose foot- steps these are. And the king said: I see the foot-steps of men, and women, and children. And the king was angry. Then he took the priests, and their wives, and their children : and they shewed him the private doors by which they came in. and consumed the things that were on the table. The king therefore put them to death, and delivered Bel into the power of Daniel, who destroyed him and his temple. And there was a great dragon in that place, and the Baby- lonians worshipped him. And the king said to Daniel : Behold thou canst not say now. that this is not a living god: adore him therefore. And Daniel said : 1 adore the Lord my God : for he is the living God : hut that is no living God. But give me leave, king, and I will kill this dragon with- out sword or club. And the king said : I give thee leave. Then Dauiel took pitch, and fat, and hair, and boiled them together: and he made Lumps, and put them into the dragon's '11 '1 A HISTORY OF THE WORSHIP OF GOD. mouth, and the dragon burst asunder. And he said: Behold him whom you worshipped. And when the Babylonians had heard this, they took great indignation: and being gathered together against the king, they said: The king is become a Jew. He hath destroyed Bel, he hath killed the dragon, and he hath put the priests to death. And they came to the king, and said : Deliver us Daniel, or else we will destroy thee and thy house. And the king saw that they pressed upon him violently : and being constrained by necessity he delivered Daniel to them. And they cast him into the den of lions, and he was there six days. And in the den there were seven lions, and they had given to them two carcasses every day, and two sheep: but then they were not given unto them that they might devour Daniel. Now there was in Judea a prophet called Hahacnc, and he had boiled pottage, and had broken bread in a bowl : and was going into the field, to carry it to the reapers. And the Angel of the Lord said to Habacuc: Carry the din- ner which thou hast into Babylon to Daniel, who is in the lions' den. And Habacuc said : Lord, I never saw Babylon, nor do I know the den. And the Angel of the Lord took him by the top of his head and carried him by the hair of his head, and set him in Babylon over the den, in the force of his spirit. And Habacuc cried, saying: Daniel, thou servant of God, take the dinner that God hath sent thee And Daniel said: Thou hast remembered me, God, and Thou hast not forsaken them that love Thee. Ami Daniel arose and eat, and the Angel of the Lord presently sent Habacuc again in his own place. And upon the seventh day the king <• with the wild beasts in the grass of the earth. Let his heart be changed from man's, and let a beast's heart be given him : and let seven times pass over him. This is t he decree by the sentence of the watchers, and the word and demand of the holy ones: till the living know, that the most High ruleth in the kingdom of men : ami he will give it to whomsoever it shall please him, and Ik- will appoint the basesl man over it. A HISTORY OF THE WORSHIF OF GOD. k 275 I, king Nabuchodonosor saw this dream : thou therefore, Baltassar, tell me quickly the interpretation : for all the wise men of my kingdom are not ahle to declare the meaning of it to me : but thou art able, because the spirit of the holy gods is in thee. Then Daniel, whose name was Baltassar, began silently to think within himself for about one hour and his thoughts troubled him. But the king answeriug, said : Baltassar, let not the dream and the interpretation thereof trouble thee. Baltas- sar answered, and said : My Lord, the dream be to them that hate thee, and the interpretation thereof to thy enemies. The tree, which thou sawest, which was high and strong, whose height reached to the skies, and the sight thereof into all the earth : And the branches thereof were most beautiful, and its fruit exceeding much, and in it was food for all, under which the beasts of the field dwelt, and the birds of the air had their abode in its branches : It is thou, king, who art grown great, and become mighty : for thy greatness hath grown and hath reached to heaven, and thy power unto the ends of the earth. And whereas the king saw a watcher, and a holy one come down from heaven, and say : Cut down the tree, and destroy it, but leave the stump of the roots thereof in the earth, and let it be bound with iron and brass among the grass without, and let it be sprinkled with the dew of heaven, and let his feeding be with the wild beasts, till seven times pass over him : This is the interpretation of the sentence of the most High, which is come upon my lord the king: They shall cast thee out from among men, and thy dwelling shall be with cattle and with wild beasts, and thou shalt eat grass as an ox, and shalt be wet with the dew ^of heaven : and 276' A HISTORY OF THE WORSHIP OF GOD. seven times shall pass over thee, till thou know that the most High ruleth over the kingdom of men, and giveth it to whomso- ever he will. But whereas he commanded, that the stump of the roots thereof, that is, of the tree, should he left : thy kingdom shall remain to thee after thou shalt have known that all power is from heaven. Wherefore, king, let my counsel he acceptable to thee, and redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor : perhaps he will forgive thy offences. All these things came upon king Nabuchodonosor. At the end of twelve months he was walking in the palace of Babylon. And the king answered, and said : Is not this the great Babylon, which I have built to be the seat of the kingdom, by the strength of my power, and in the glory of my excellence ? And while the word was yet in the king's mouth, a voice came down from heaven : To thee, king Nabuchodonosor, it is said : Thy kingdom shall pass from thee. And they shall east thee out from among men, and thy dwell- ing shall be with cattle and wild beasts : thou shalt eat grass like an ox, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour the word was fulfilled upon Nabuchodonosor. and he was driven away from among men. and did eat grass like an ox, and his body was wet with the dew of heaven : till his hairs grew like the feathers of eagles, and his nails like bird's daws. Now at the end of the days, I, Nabuchodonosor. lifted up my eyes to heaven, and my sense was restored to me : and I blessed the most High, and I praised and glorified him that liveth fur- A HISTORY OF THE WORSHIP OF GOD. 277 ever : for his power is an everlasting power, and his kingdom is to all generations. And all the inhabitants of the earth are reputed as nothing before him : for he doth according to his will, as well with the powers of heaven, as among the inhabitants of the earth : and there is none that can resist his hand, and say to him : Why hast thou done it ? At the same time my sense returned to me, and I came to the honour and glory of my kingdom : and my shape returned to me : and my nobles, and my magistrates sought for me, and I was restored to my kingdom : and greater majesty was added to me. Therefore I, Nabuchodonosor, do now praise, and magnify and glorify the King of heaven : because all his works are true, and his ways judgments, and them that walk in pride he is able to abase.*' (') It is unnecessary to comment upon the following history of the profane banquet of Baltassar. On this occasion Almighty (rod did again, through Daniel his faithful servant, manifest his infinite knowledge of all things and his hatred of those who give way to pride, and who dare to profane the sacred objects dedicated to His worship. "Baltassar the king made a great feast for a thousand of his nobles: and every one drank according to his age. And being now drunk he commanded that they should bring the vessels of gold and silver which Nabuchodonosor his father had brought away out of the temple, that was in Jerusalem, that the king and his nobles and his wives and his concubines might drink in them. Then were the golden and silver vessels brought, which he had brought away out of the temple (')^l>aii. iv. 278 A HISTORY OF THE WORSHIP OF GOD. thai was in Jerusalem, and the king, and liis nobles, his wives and his concubines drank in them. They drank wine and praised their gods of gold and of silver, of brass, of iron and of wood and of stone. In the same hour there appeared fingers, as it were of the hand of a man, writing over against the candlestick upon the surface of the wall of the king's palace: and the king beheld the joints of the hand that wrote. Then was the king's countenance changed, and liis thoughts troubled him, and the joints of his loins were loosened and his knees struck one against the other. And the king cried out aloud: to bring in the wise men, the Chaldeans and the soothsayers: and the king spoke and said to the wise men of Babylon: Whosoever shall read this writing, and shall make known to me the interpretation thereof shall be clothed with purple, and shall have a golden chain on his neck, and shall be the third man in my kingdom. Then came in all the kings' wise men, but they could neither read the writing, nor declare the interpretation to the king. Wherewith king Baltassar was much troubled, and his coun- tenance was changed; and his nobles also were troubled. Then the queen, on occasion of what had happened to the king, and his nobles, came into the banquet-house: and she spoke and said: king, live for ever: let not thy thoughts trouble thee, neither let thy countenance be changed. There is a man in thy kingdom that hath the spirit of the holy gods in him: and in the days of thy father knowledge and wisdom were found in him: fcr king Nabuchodonosor thy father appointed him prince of the wise men, enchanters. Chal- deans, and soothsayers, thy father, 1 say, king: Because a larger spirit, and knowledge, and understanding, and interpretation of dreams, and shewing of secrets, and re- solving of difficult things, were found in him, that is in Daniel, A HISTORY or THE WORSHIP 01 GOD. 279 whom the king named Baltasaar; now therefore lei Daniel be called for, and he will tell the interpretation. Thru Daniel was brought in before the king. Ami the king spoke, and said to him: Art thou Daniel of the children of the captivity of Juda, whom my father the king brought oul of Judea? I have heard of thee, that thou hast the spirit of the gods: and excellent knowledge, and understanding, and wisdom are found in thee. And now the wise men, the magicians have come in before me, to read this writing, and shew me the interpretation there- of: and they could not declare to me the meaning of this writing. But I have heard of thee, that thou canst interpret obscure things, and resolve difficult tilings: now if thou art able to read the writing, and to show me the interpretation thereof, thou shalt be clothed with purple, and shalt have a chain of gold about thy neck, and shalt be the third prince in my kingdom. To which Daniel made answer, and said before the king: Thy rewards be to thyself, and the gifts of thy house give to another: but the writing I will read to thee, king, and shew thee the interpretation thereof. O king, the most high God gave to Nabuchodonosor thy father a kingdom, and greatness, and glory, and honour. And for the greatness that he gave to him, all people, ti'ihes. and languages trembled, and were afraid of him: whom he would, he slew: and whom he would, be destroyed: and whom he would, he set up: and whom he would, he brought down. Hut when his heart was lifted up, and his spirit hardened unto pride, he was put down from the throne of his kingdom, and his glory was taken away. 280 A HISTORY OF THE WORSHIP OF GOD. And lie was driven out from the sons of men. and his heart was made like the beasts, and his dwelling was with the wild asses: and he did eat grass like an ox, and his body was wet with the dew of heaven, till he knew that the most High ruled in the kingdom of men: and that he will set over it whomsoever it shall please him. Thou also his son, lialtassar, hast not humbled thy heart, whereas thou knewest all these things. But hast lifted thyself up against the Lord of heaven: and the vessels of his house have been brought before thee: and thou, and thy nobles, and thy wives, and thy coneubines have drunk wine in them: and thou hast praised the gods of silver, and of gold, and of brass, of iron, and of wood, and of stone, that neither see, nor hear, nor feel: but the God who hath thy breath in his hand, and all thy ways, thou hast not glorified. Wherefore he hath sent the part of the hand, which hath written this that is set down. And this is the writing which is written: mam:, tiiecel, I'll ARES. And this is the interpretation of the word. Mam:: God hath numbered thy kingdom, and hath finished it. Tiikcel : thou art weighed in the balance, and art found wanting. PHABES : thy kingdom is divided, and is given to the Medee and the Persians. Then by the king's command Daniel was clothed with pnrple and a chain of gold was put about his neck: and it was proclaimed of him that he had power as the third man in his kingdom. The same night Haltassar I lie Chaldean king was slain. And Darius the Mede. succeeded to the kingdom, being three score and I wo years old." (') (') Dan., chap. % . A HISTORY OF THE WORSHIP OF GOD. 281 Daniel like all the other prophets lias foretold of the Messiah and of His future kingdom, and to him it was given to announce the precise time on which the desired of all nations would appear Daniel was also in his person a striking image of the man of sorrows, who was struck and forsaken on account of our sins. CHAPTER XIX. END OF THE CAPTIVITY. Section 1. edict of cyrus — return of 'two colonies. Whilst the kingdom of Juda was governed by kings of the house of David, Jerusalem its capital was taken as many as three times within a few years by Nabachodonosor king of Babylon, who carried away each time a great number of the inhabitants of the country, till finally Nabuzardan the general of his armies completely destroyed that celebrated city. He destroyed by fire the temple and the palace of the king, tore down the walls and houses of Jerusalem, and took with him to Babylon the greatest part of the people who had remained there. Only the poorest of the people he left in the country to till the soil, and Juda was now naught but a province of the Chaldean empire. The last member of the dynasty of the kings of Babylon was Baltassar, who was slain in his palace in the middle of his profane ban- quet. The captivity of the .lews in the city of Babylon, or other places in the kingdom, lasted seventy years. Before the expira- tion of the time of their exile, the greater part of them had re- turned to God by penance; they had worshipped Him sometimes in secret, sometimes publicly as circumstances permitted, and 282 A HISTORY OF THE WORSHIP OF GOD. through loyalty to their rulers, and the examples and protection of some of their chief men such as Daniel. Zorobabel, Esdras and others, they had gained the favor of the kings of Babylon, the greater part of whom had proclaimed the power of the God of Abraham, Isaac and Jacob. Cyrus, king of Persia, was now (530 B. C.) the head of a new empire made up of the kingdoms of Babylon, Media and Persia. He it was whom God had chosen to put an end to the capivity of the Jews. The remarkable edict which he issued on that occasion is as follows: " In the first year of Cyrus king of the Persians, that Hie word of the Lord by the mouth of Jeremias might be fulfilled. the Lord stirred up the spirit of Cyrus king of the Persians: and he made a proclamation throughout all his kingdom, and in writing also, saying: Thus saith Cyrus king of the Persians: The Lord the (iod of heaven hath given to me all the kingdoms of the earth, and he hath charged me to build him a house in Jerusalem, which is in Judea. Who is there among you of all his people? His God be with him. Let him go up to Jerusalem, which is in Judea. and build the house of the Lord the God of Israel, he is the God that is in Jerusalem. And let all the rest in all places wheresoever they dwell, help him every man from his place, with silver and gold, and good-. and cattle, besides that which they offer freely to the temple of God, which is in Jerusalem. Then rose up the chief of the fathers of Juda and Benjamin and the priests, and Levites. and every <>ne whose spirit God had raised up, to .^<> up to build the temple of the Lord, which was iii Jerusalem. \iid all thev that wore round about, helped their hands with A HISTORY OF THE WORSHIP OF GOD. 283 vessels of silver, and gold, with goods, and with beasts, and with furniture, besides what they had ottered of their own accord. And kingCyrue brought forth the vessels of the temple of the Lord, which Nabnchodonosor had taken from Jerusalem, and had put them in the temple of his god. Now Cyrus king of Persia brought them forth by the hand of Mithridates the son of Gazabar, and numbered them to Sas- sabasar the prince of Juda. And this is the number of them; thirty bowls of gold, a thousand bowls of silver, nine and twenty knives, thirty cups of gold. Silver cups of a second sort, four hundred and ten: other vessels a thousand : All the vessels of gold and silver, were five thousand four hundred; all these Sassabasar brought with them that came up from the captivity of Babylon to Jerusalem." (') On this first invitation to return to their country, 42,000 Jews left Babylon under Zorobabel a prince of Juda, of the house of David, and they began to build the temple of God which had been burned down by Nabuzardan. But as the Samaritans who dwelt in the country were jealous of their suc- cess and had accused them, with the. king of Babylon, of being rebellious subjects, the work of building was interrupted twenty-one years. Darius, however, one of the successors of Cyrus, acknowledged the justice of the cause of the Jews, and decreed as follows in their behalf, giving orders to the governors of his distant provinces of Judea: "• And let that temple of God be built by the governor of the Jews, and by their ancients, that they may build that house of God in its place. (') 1 Esdras, i. 284 A HISTORY OF THE WORSHIP OF GOD. I also have commanded what must be done by those ancients of the Jews, that the house of God may be built, to wit, that of the king's chest, that is, of the tributes, that are paid out of the country beyond the river, the charges be diligently given to those men. lest the work be hindered. And if it shall be necessary, let calves also, and lambs, and kids, for holocausts to the G-od of heaven, wheat, salt, wine, and oil; according to the custom of the priests, that are in Jerusalem, be given them day by day, that there be no com- plaint in any thing. And let them offer oblations to the God of heaven, and pray for the life of the king, and of his children. And I have made a decree. That if any whosoever, shall alter this commandment, a beam be taken from his house, and set up. and he be nailed upon it. and his house be confiscated. And may the God, that hath caused his name to dwell there, destroy all kingdoms, and the people that shall put out their hand to resist, and to destroy that house of God. that is in Jerusalem. I Darius have made the decree, which I will have diligently complied with." (') The sincerity of the Jews' conversion may be gathered not only from the favors bestowed upon them by heathen kings, but also from the psalms composed by them in the land of their exile. We quote ouly two of these. " T have lifted up my eyes to the mountains, from whence help shall come to me. My help IS from the Lord, who made heaven and earth. May he not suffer thy foot to be moved: neither let him slumber that keepeth thee. Behold he shall neither slumber nor sleep, that keepeth Israel. til Esdras, vi. A HISTORY OF THE WORSHIP OF GOD. 285 The Lord is thy keeper, the Lord is thy protection, upon thy right hand. The sun shall not burn thee by day: nor the moon by night. The Lord keepeth thee from all evil: may the Lord keep thy soul. May the Lord keep thy coming in and thy going out: from henceforth now and for ever." (') " To thee have I lifted up my eyes, who dwellest in heaven. Behold as the eyes of servants are on the hands of their mas- ters. As the eyes of the hand maid are on the hands of her mis- tress: so are our eyes unto the Lord our God, until he have mercy on us. Have mercy on us. Lord, have mercy on us: for we are greatly filled with contempt. For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud." ( 2 ) The most remarkable exodus of the captives, from Babylon to the land of Juda, after that of Zorohabel was that under king Artaxerxes, who gave full power to Esdras, a priest most learned in the laws of Moses, to go to Jerusalem, govern the country, instruct the people in the law of God and restore Divine worship. This exodus took place 407 before Christ and is thus related by Esdras himself. The reader will see to what extent the Jews were attached to the laws and ceremonies given to them through Moses by the Almighty. t ') Pa. ixx. ('-') Ps. cxxii. 286 A HISTORY OF THE WORSHIP OF GOD. ESDRAS GOETH UP TO JERUSALEM TO TEACH AND ASSIST THE PEOPLE, WITH A GRACIOUS DECREE OF A KT A XERXES. "Now after these things in the reign of Artaxerxes king of the Persians, Esdras went up from Babylon, and he was a ready scribe in the law of Moses, which the Lord God had given to Israel: and the king granted him all his request, according to the hand of the Lord his God upon him. And there went up some of the children of Israel, and of the children of the priests, and of the children of the Levites, and of the singing men, and of the porters, and of the Natliin- ites to Jerusalem in the seventh year of Artaxerxes the king. And they came to Jerusalem in the iifth month, in the seventh year of the king. For upon the first day of the month lie began to go up from" Babylon, and on the first day of the fifth month he came to Jerusalem according to the good hand of his God upon him. For Esdras had prepared his heart to seek the law of the Lord, and to do and to teach in Israel the commandment and judgment. And this is the copy of the letter of the edict, which king Artaxerxes gave to Esdras the priest, the scribe instructed in the words and commandments of the Lord, and his ceremonies in Israel : Artaxerxes king of kings to Esdras the priest, the most learned scribe of the law of the God of heaven, greeting: It is decreed by me that all they of the people of Israel, and of the priests thereof and of the Levites in my realm, that are minded to go into Jerusalem, should go with thee. For thou art sent from before the king, and his seven coun- sellors, to visit Judeti and Jerusalem according to the law of thy (iod. which is in thv hand : A HISTORY OF THE WORSHIP OF GOD. 287 Ami to carry the silver and gold, which the king and his ■ ■Miuist'llors have freely offered t<> the (rod of Israel, whose tab- ernacle is in Jerusalem. And all the silver and gold that thou shalt find in all the provinces of Babylon, and that the people is willing to offer, and that the priests shall offer of their own aecord to the house of their God. which is in Jerusalem, Take freely, and buy diligently with this money calves, rains, lambs, with the sacrifices and libations of them, and offer them upon the altar of the temple of your God, that is in Jerusalem. And if it seem good to thee, and to thy brethren to do any thing with the rest of silver and gold do it according to the will of your God. The vessels also, that are given thee for the service of the house of thy God, deliver thou in the sight of God in Jeru- salem. And whatsoever more there shall be need of for the house of thy God, how much soever thou shalt have occasion to spend, it shall be given out of the treasury, and the king's exchequer, And by me. I Artaxerxes the king have ordered and de- creed to all the keepers of the public chest, that are beyond the river, and whatsoever Esdras the priest, the scribe of the law of God of heaven, shall require of you, you give it without delay. Onto a hundred talents of silver, and unto a hundred cores of wheat, and unto a hundred bates of wine, and unto a hun- dred bates of oil, and salt without measure. All that belongeth to the rites of the God of heaven, let it be given diligently in the house of the God of heaven: lest his wrath should be enkindled against the realm of the king, and of his sons. We give you also to understand concerning all the priests, and the Levites, and the singers, and the porters, and the Ka- 288 A HISTORY OF THE WORSHIP OF GOD. thinites, and ministers of the house of this God, that you have no authority to impose toll or tribute, or custom upon them. And thou Esdras according to the wisdom of thy Gk>d, which Is in thy hand, appoint judges aud magistrates, that they may judge all the people, that is beyond the river, that is for them who know the law of thy God, yea and the ignorant teach ye freely. And whosoever will not do the law of thy God, and the law of the king diligently, judgment shall be executed upon him, either unto death, unto banishment, or to the confiscation of goods, or at least to prison. Blessed be the Lord the God of our fathers, who hath put this in the king's heart, to glorify the house of the Lord, which is in Jerusalem, And hath inclined his mercy toward me before the king and his counsellors, and all the mighty princes of the kins:: and I being strengthened by the hand of the Lord my God, which was upon me, gathered together out of Israel chief men to go up with me." (') Esdras did not forget that the surest means for a ruler to obtain the protection of God upon himself and his people was to unite fasting with prayer, alms and the offering of sacrifices. Eaving gathered his companions together to the river which runneth down to Ahava, he there proclaimed a fast, and relates the rest of his journey as follows: "And I proclaimed there a fast by the river Ahava. that we might afflict ourselves before the Lord our God, and might ask of him a right, way for us and for our children, and for all our substance For I was ashamed to ask the king for aid and for horsemen. to defend ns from the enemy in the way: because we had said to i 1 ) I Esd. vii. A HISTORY OF TMK WORSHIP OF GOD. 289 the king: The haud of our God is upon all them that seels him in goodness: and bis power and strength, and wrath upon all them that forsake him. And we fasted, and besoughi our God for this: and it fell out prosperously unto us. And I separated twelve of the chief of the priests. Sarabias, and Ilasabias. and with them ten of their brethren: And I weighed unto them the silver and -old, and the vessels consecrated for the house of our God, which the king and his counsellors, and his princes, and all Israel, that were found, had offered: And 1 weighed to their hands six hundred and fifty talents of silver, and a hundred vessels of silver, a hundred talents of gold: And twenty cups of gold, of a thousand solids, and two ves- sels of the best shining brass, beautiful as gold. And I said to them: You are the holy ones of the Lord, and the vessels are holy, and thesilverand gold, that is freely ofEered to the Lord the God of our fathers: Watch ye and keep them, till you deliver them by weight before the chief of the priests, and of the Levites. and the heads of the families of Israel in Jerusalem, into the treasure of the house of the Lord. And the priests and the Levites received the weight of the silver and gold, and the vessels, to carry them to Jerusalem to the house of our God. Then we set forward from the river Ahava on the twelfth day of the first month to go to Jerusalem: and the hand of our God was upon us, and delivered us from the hand of the enemy, and of such as lay in wait by the way. And we came to Jerusalem, and we stayed there three days. 19 290 A HISTORY OF THE WORSHir OF GOD. And on the fourth day the silver, and the gold, and the ves- sels were weighed in the house of our God by the hand of Mere- moth the sou of Unas the priest, and with him was Eleazar the son of Phinees, and with them Jozabed the sou of Josue. and Noadaia the son of Bennoi Levites, According to the number and weight of every tiling: and all the weight was written at that time. Moreover the children of them that had been carried away that were come out of the captivity, offered holocausts to the God of Israel, twelve calves for all the people of Israel, ninety- six rams, seventy-seven lambs, and twelve he-goats for sin, all for a holocaust to the Lord. And they gave to the king's edicts to the lords, that were from the king's court, and the governors beyond the river, and they furthered the people and the house of God."'' (') When Esdras arrived in Jerusalem with his companions of exiles, the temple of Jerusalem had already been erected by Zorobabel. We may well imagine what must have been the sentiments of these devout eaptives when they ascended Mount Moriali. beheld the temple, the altar of holocausts, the priests in their sacred vestments, when they heard the singers sing the psalms of David. Commentators tell us that on that very occasion they gave expression to their joy by singing the following psalm, which Christians now are wont to recite, when they think of their own exile from the city of the heavenly Jerusalem: "I rejoiced at the things that were said to me: We shall go into the house of the Lord. Our feet were standing in thy courts, Jerusalem, Jerusalem which is built as a city: which is compact to- gether. i'i 1 K/.k.. viii. A HISTORY OF THE WORSHIP OF GOD. '201 For thither did the tribea go up. the tribes of tin' Lord: the testimony of Israel, to praise the name of the Lord. Because there seats have sat in judgment, seats upon the house of David. Pray ye tor the things that are for the peace of Jerusalem: and abundance for them that love thee: Let peace he in thy strength: and abundance in thy towers. For the sake of my brethren and of my neighbours. T spoke peace of thee: Because of the house of the Lord our God. T have sought good things for thee." (') (') Ps. cxxi. J'.H A HISTORY OF THE WORSHIP OF GOD. PLAN OF THE TEMPLE lOiLiuvlFineHouac 2 tluunbm tar du GuArd*.&ix\Em A nd Ptirctfl ... . 8 Thr North. Gate wul Forrh. 3 fl«u>n aitartmrntB round ihrtrmpl* 9 Wood llou*e . Hrw the -wvoi wiu-r* iHr nrcvstaricawnr krpt ■**»ruit"d and pwpawd, .... 4 The Lrv«» Room* .10 TKp Vuihtr.-RtKna i Pill *rst«uiip©ru uc UirtUllrric* - U The ouirr Court . . . . . - . 6 T)irfH-..pi!Ur» »( thr rmrauirof . 12 Th* Stairs leading- MroM upper •bc IVm.^It raAe-dJnu uulJirhln Section- 2. building of the temple — its dedication — celebration of the feast of the tabernacles. The reader has not forgotten how fervently the captives of Chaldea loved Jerusalem, the temple and the canticles of Zion. "Upon tlie rivers of Babylon, there we sat and wept, when we remembered Zion. * * * If I forget thee Jerusalem, let my right hand be Eorgotten: let my tongue cleave to my jaws if I do uot remember thee, if I make qoI Jerusalem the beginning of m\ joy." What a joy to the children of the cap- tivity, wlim Cyrus invited them to return to dudea. when he brought forth the vessels of the temple of the Lord, taken by Nabuchodonosor and placed them into the hands of Zorobabel A H1STOKY OF THE WORSHIP OF GOD. 293 whom he had appointed governor. The thought which was uppermost in their soul, was that of the great temple to he re- built. "Then rose up the chief of the fathers of Jnda and Benjamin (Zorobabel), and the priests and Levites and every one whose spirit CJod had raised up, to go up to build the temple of the Lord which was in Jerusalem. And all they that were round about helped their hands with vessels of silver and gold, with goods, and with beasts, and with furniture, hesides what they bad offered on their own accord." (') Remarkable indeed it is to see how on the return of this colony of the captives to the hind of their fathers, every thing was carried out according to the law of God, in matters pertain- ing to bis worship. Zorobabel, their governor, was of the house of David,, full of zeal toward the glory of God and the welfare of his colony. lie was accompanied by Josue the high priest, by priests and Levites, by singers, and servants, namely: the Nathinites ami the children of the servants of Solomon. No one, however, of those who pretended to be priests, were allowed to act as such or to eat of the holy of holies, till '•there arose a priest learned and perfect." On this occasion also, as on the days of Moses and Solomon, when they built the tabernacle in the desert, or the temple in Jerusalem, the members of this joyful colony made generous offerings towards the building of the temple. We seem to participate in the joy of Zorobabel ami his companions when we read what follows regarding the erec- tion of the altar, and the laying down the foundations of the temple. "And now the seventh month was come, and the children of Israel were in their cities: and the people gathered themselves together as one man to Jerusalem. And Josue the son of Josedec rose up, and his brethren the 0) 1 Esd. i, 0, 7. 29 1 A HISTORY OF THE WORSHIP OF GOD. priests, and Zorobabel the son of Salathiel, and his brethren, and they built the altar of the God of Israel, that they might offer holocausts upon it. as it is written in the law of Moses the man of God. And they set the altar of God upon its bases, while the people of the lands round about put them in fear, and they offered upon it a holocaust to the Lord morning and evening. And they kept the Feast of Tabernacles, as it is written, and offered the holocaust every day orderly according to the com- mandment, the duty of the day in its day. And afterwards the continual holocaust, both on the new moons, and on all the solemnities of the Lord, that were conse- crated, and on all in which a free-will offering was made to the Lord. From the first day of the seventh month they began to offer holocausts to the Lord : but the temple of God was not yet founded. And they gave money to hewers of stones and to masons : and meat and drink, and oil to the Sidonians and Tynans, to bring cedar trees from Libanus to the sea of Joppe, according to the orders which Cyrus, king of the Persians, had given t hem. And in the second year of their coming to the temple of God in Jerusalem, the second month, Zorobabel, the son of Salathiel, and Josue the son of Josedec, and the rest of their brethren, the priests, and the Levites, and all thai were come from the captivity to Jerusalem began, and they appointed Levites from twenty years old and upward to hasten forward the work of the Lord. Then Josue and his sons and his brethren, ( 'edmihel, and his sons, ami the children of Juda, as one man, stood to hasten them that did the work in the temple of God: the -mi- df Heiiadad. and then- sons, and their brethren the Levites. \ HISTORY OF THE WORSHIP OF COD. •J!'") And when the unisons laid the foundations of the temple of the Lord, the priests stood in their ornaments with trumpets: and ilic Levites tin- sons of Asaph with cymbals, to praise God by the hands of David king of Israel. And they sung together hymns, and praise to the Lord: be- cause he is good., for his mercy endureth for ever towards Israel. And all the people shouted with a great shout, praising the Lord, because the foundations of the temple of the Lord were laid: But many of the priests and the Levites. and the chief of the fathers and the ancients, that had seen the former temple, when they had the foundation of this temple before their eyes, wept with a loud voice: and many shouting for joy. lifted up I heir voice. So that one could not distinguish the voice of the shout of joy, from the noise of the weepings of the people: for one with another the people shouted with a loud shout, and the voice was heard afar off." (') Owing to the persecution of the Samaritans the building of the temple was interrupted for about twenty years since the laying of its foundation. It was at last happily finished a few years after, and by the temple we have to understand that part of the house of God which responded to the tabernacle of the desert, also some of the enclosures used to separate the courts, and the buildings necessary for stores and dwellings for the priests and Levites. All that we know of this temple is that it was larger than the part of the temple of Solomon, called the temple prop- er, divided in two compartments, the holy and the holy of holies. This temple however did not possess that which made the tabernacle of Moses and the temple of Solomon so venera- ble, so dear to the hearts of true Israelites. The holy of holies 0) I Esd. iii. 296 A HISTORY OF THE W0B8HIF OF GOD. of Zorobabel was entirely empty; the two tables of stone on which were to be seen the commandments written by God Him- self were not there, the ark itself, the pot of manna, the book of the law were not there. These relics or memorials had all been taken away from Mount Moriah before the destruction of the city by the prophet Jeremiah and concealed by him on Mount Nebo. (') And yet the new temple was most dear to the Jews returned from Babylon. It stood on the spot chosen by God Himself, very near the place, if not on the very spot sanctified by the sacrifice of Abraham: it was near or on this same spot that David had sang his inspired canticles ; here they had been repeated by the priests at the sound of instruments, and here the blood of victims had been poured out for many past genera- tions in acknowledgment of the greatness of God, in atonement for sin, in thanksgiving for graces received. The sacrifices which the returned exiles offered to God on the day of the dedi- cation of the temple were not probably equal in splendor with those offered to Baal b\ the kings of Babylon, but were offered to Him who is the only one God, by the bands of those who were His true priests and Levites, under the direction of a high priest of the house of Aaron. There was joy on Mount Moriah on the da^ that the temple was dedicated. This was a jov which reminds us of thai experienced by devout Catholic emi- grants, bearing mass in poor hovels in the forests after Inning been a long time without seeing a priest. Here is a relation of that dedication as we find it in the first book of Esdras. ••And the children of Israel, the priests and the Levites. and the rest of the children of the captivity kept the dedication of the house of God with jo\ . And they offered at the dedication of the house of God, a hundred calves, two hundred rams, four hundred lambs, and for i'i II Maobab. A H18TORY OF THE WORSHIP OF GOJ>. 'J ( .)7 ;i Bin-offering for all [srael twelve he-goats, according to the number of the tribes of [srael. And they set the priests in their divisions, and the Levites in their courses over the works of God in Jerusalem, as it is written in the book of Moses. And the children of Israel of the captivity kept the Phase, on the fourteenth day of the first month. For all the priests and the Levites wen 1 purified as one man: all were clean to kill the Phase for all the children of the cap- tivity, and for their brethren the priests, and themselves. And the children of Israel that were returned from captivity, and all that had separated themselves from the filthiness of the « nations of the earth to them, to seek the Lord the God of Israel, did eat. And they kept the feast of unlevened bread seven days with joy, for the Lord had made them joyful, and had turned the heart of the king of Assyria to them, that he should help their hands in the work of the house of the Lord the God of Israel .''(') The reader will please notice the words quoted in the pre- ceding verses. "'The children of Israel of the captivity kept the Phase. " The writer of this work crossed the Atlantic fifty vears ago in company with a hand of Religious of the sacred heart, who were going from Europe to St. Louis, Mo. The voyage lasted forty-five days, and we remember how eager those good sisters were to land on the shores of America, so as to be able to go and visit the blessed sacrament. Now many of our Jewish immigrants returning from Babylon, had never before kept the feast of the unleavened bread in Jerusalem, they had never cele- brated the Phase in the holy city, but on this day of the dedica- tion of their temple they eat the paschal lamb in the house of linn who had freed their fathers from the Egyptian captivity, (') I Esd. vi. 298 A HISTORY OF THE WORSHIP OF GOD. ;iiid fed them on miraculous broad in the desert. No wonder that they kept the feast of the dedication of the temple, and of the unleavened bread with joy. Later on they were permitted to witness and take part in an- other glorious celebration. Many of them during the captivity of Babylon had had no opportunity to hear the reading of the book of the laws of Moses. They knew but imperfectly the his- tory of God's mercies to their fathers, and of the institution of festivals ordained to commemorate great events. The special mission of Esdras, their governor, who was a priest and a doctor of the law, was to instruct the returned captives in Judea, to bring them back to a perfect worship of the God of their fathers. The following extract will therefore be read with much interest : "ESDRAS KEADETH THE LAW BEFORE THE PEOPLE. NEHEMIAS COMFORTETH THEM. THEV CELEBRATE THE PEAST 01 TABERNACLES. "And the seventh month came : and the children of Israel were in their cities. And all the people were gathered together as one man to the street, which is before the water-gate : and thev spoke to Esdras the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel. Then Esdras the priest brought the law before the multitude of nien and women, and all those that couH understand, in the first day of the seventh month. And he read it plainly in the street that was before the water- gate, from the morning until midday, before the men. and the women, and all those that could understand : and the ears of all the people were attentive to the Nook. Ami Esdras the scribe stood upon a step <>t* wood, which he had made to speak upon : and there st I l»\ him Mathathias. and Semeia, and Ania, and Uria, and Eelcia, and Afaasia, on hi* A HISTORY OF THE WORSHIP OF GOD. 299 right band , and on the left, Phadaia, Misael, and .Melchia. and Elasum, and Easbadana, Zacharia^ and Mosollam. And Esdras opened the book before all the people: for he was above all the people : and when he had opened it, all the people stood. And Esdras* blessed the Lord the great God : and all the peo- ple answered : Amen, amen : lifting up their hands; and tle\ bowed down, and adored God with their faces to the ground. Now Josne. and Hani. Screbia, Jamin, Septhai, Odia, Accnb, Malsia, Celita. A/arias, Jozabed, Hanan, Phalaia, the Levites, made silence among the peojde to hear the law and the people stood in their place. And they read in the book of the law of God distinctly and plainly to be understood : and they understood when it was read. And Nehemias (he is Athersatha) and Esdras the priest and scribe, and the Levites wdio interpreted to all the people, said : This is a holy day to the Lord our God, do not mourn, nor weep. For all the people wept, when they heard the words of the law. And he said to them : Go, eat fat meats, and drink sweet wine, and send portions to them that have not prepared for them- selves : because it is the holy day of the Lord, and be not sad : for the joy of the Lord is our strength. And the Levites stilled all the people, saying : Hold your peace, for the day is holy, and be not sorrowful. So all the people went to eat and drink, and to send portions, and to make great mirth : because they understood the words, that he had taught them. And on the second day the chiefs of the families of all the people, the priests, and the Levites were gathered together to 300 A HISTORY OF THE WOltSHIP OF GOD. Esdrafi the scribe, that lie should interpret to them the words of the law. And they found written in the law, that the Lord had com- manded by the hand of Moses, that the ehildren of Israel should dwell in tabernacles, on the feast, in the seventh month : And that they should proclaim, and publish the word in all their cities, and in Jerusalem, saying : Go forth to the mount, and fetch branches of olive, and branches of beautiful wood, branches of myrtle, and branches of palm, and branches of thick trees to make tabernacles, as it is written. And the people went forth, and brought them. And they made themselves tabernacles, every man on the top of his house, and in their courts, and in the courts of the house of God, and in the street of the water-gate, and in the street of the gate of Ephraim. And all the assembly of them that were returned from the captivity, made tabernacles, and dwelt in tabernacles : for since the days of Josue the son of Nun, the children of Israel had not done so, until that day. And there was exceeding great joy. And he read in the book of the law of God day by day. from the first day till the last, and they kept the solemnity seven days, and in the eighth day a solemn assembly according to the nianner."(') The feast of the tabernacles was one of the three great fes- tivals of the year, at which all the men of Israel were required to be present in Jerusalem. It was instituted in memory of the forty years" wanderings of the Israelites in the desert, and also of a season of gratitude and thanksgiving for the gathering in of the harvest. It had always been celebrated before the days of Esdras, bui tiever before with as muoh fervor and rejoicing as on t he occasion related above. <>n the eighth da\ of the feast of (') II Iilras \ iii. A HISTORY OF THE WOBSHIP OF OOD. 301 the tabernacles, the Israelites carrying boughs of trees in their hands wont up in procession to the courts of the temple, and for the recurrence and celebration of this feast a special psalm had been composed which they recited or sung along the wa\ and up the steps, until they had reached the gates of the sacred court. We may then represent to ourselves an immense procession of devout worshippers Binging together as they go: "Give praise to the Lord, for he is good : for his mercy en- dure th for ever. Let Israel now say, that he is good: that his men\ endureth for ever. Let the house of Aaron now say: that his mercy endureth for ever. Let them that fear the Lord now say: that his mercy endur- eth for ever. In my trouble I called upon the Lord: and the Lord heard me, and enlarged me. The Lord is my helper: I will not fear what man can do unto me. The Lord is my helper: and I will look over my enemies. It is good to confide in the Lord, rather than to have confi- dence in man: It is good to trust in the Lord, rather than to trust in princes. All nations compassed me about: and in the name of the Lord I have been revenged on them. Surrounding me they compassed me about: and in the name of the Lord I have been revenged on them. They surrounded me like bees, and they burned like fire among thorns: and in the name of the Lord I was revenged on them. Being pushed I was overturned that I might fall: but the Lord supported me. 302 A HISTORY OF THE WORSHIP OF GOD. The Lord is my strength and my praise: and he is become my salvation. The voice of rejoicing and of salvation is in the tabernacles of the just. The right hand of the Lord hath wrought strength: the right hand of the Lord hath exalted me, the right hand of the Lord hath wrought strength. I shall not die, but live, and shall declare the works of the Lord. The Lord chastising hath chastised me: but he hath not de- livered me over to death. Open ye to me the gates of justice, I will go in to them, and give praise to the Lord." Being arrived at the gate they asked to be admitted. Then there follows a dialogue between those inside the court and the members of the procession, and the ceremony ends by a fervent prayer sang out by all together: "This is the gate of the Lord, the just shall enter into it. I will give glory to thee, because thou hast heard me: and art become my salvation. The stone which the builders rejected: this same is become the head of the corner. This is the Lord's doing: and it is wonderful in our eyes. This is the day which the Lord hath made: let us be glad and rejoice therein. Lord, save me, Lord, give good success: Blessed be he that cometh in the name of the Lord: We have blessed you out of the house of the Lord: The Lord is God, and he hath shone upon us. Appoint a solemn day, with Bhady boughs, even to the horn of the altar. A HISTORY OF THE WORSHIP OF G01». 303 Thou art my God, and I will praise thee: thou art my God, and I will exalt thee. I will praise thee because thou hast heard me: and art become my salvation. praise ye the Lord, for lie is good: for his mercy endureth forever." (') CHAPTER \\. PROM THE RETURN OF THE CAPTIVES OF BABYLON, To THE COMIXG OF CHRIST. the machabees — punishments of blasphemy — admirable examples of obedience to the laws 0e god — conclusion. Section 1. the machabees. We possess no continuous history of the events which oc- curred among the Jews during the four hundred years which elapsed between the death of Nehemias, who rehuiltthe walls of Jerusalem, and the birth of our Lord Jesus Christ. All that we have regarding that long lapse of time is contained in the two hooks of Machabees, which record the fierce struggles of the faith I'nl .lews against impiety. If this period in their history is not the most prosperous, it is certainly the most glorious; for during it the body of the people remained faithful to the prac- tice of the laws of God. From about this time prophets ceased to appear among the Jews, and their office was replaced by the (') Ps., exvii. 304 A HISTORY OF THE WORSHir OF GOD. priests and the scribes, whose special duty was to preserve their inspired writings, and explain them. They, with the gallant Machabees, were the instruments used by Providence to guard the people of God against the false doctrines of the Greek phil- osophers, just as it had been preserved by prophets daring the captivity from the contagion of idolatry. During the period of which we speak the Jews were subject to the Persians, the Syrians and the Egyptians, and by constant intercourse with their conquerors, either at home or abroad, they, or at least many of them were induced to unite the doctrines of Moses with the philosophy and heathen practices of the Greeks. Those who remained faithful to the old traditions were called Assideans. the others were named the iniqui or sinners. The Assideans were the true friends of their country, the Hellenists were the friends and support of the Egyptians or of the Syrians. A moment came when the wicked came near destroying the true religion and causing paganism to triumph over it. Then it was that the (lod of Israel raised up the Machahees. who saved both their country and their religion. These heroic men are some- times called Asmoneans from one Asamon their ancestor. The following extracts from the hooks of Machabees will make us acquainted, at least partially, with the history of that great family, their heroism, zeal for the glory of (Jod and of his worship; and will also convince us that prayers for the dead were offered to God in their days, and that the\ believed as we do in the intercession of saints. The days referred t" are those of Antiochus the Syrian king: "THE ZEAL AND SUCCESS OF MATHATHIAS — HIS EXHORTATION T<> HIS SONS VI lll> DEATH. •• In t hose days arose Mat hat hias the son of John, the son of Simeon, a priest of tin- sons of Joarib, from Jerusalem, and he abode in the mountains of Moilin. A HISTORY OF THE WORSHIP OF GOD. 305 And he had five sons: John who was Burnamed Gaddis' Ami Simon, who was surnamed Thasi: And Judas, who was called Machabeus: And Eleazar, who was surnamed Abaron: and Jonathan, who was Burnamed Apphus. These saw the evils that were done in the people of Juda. and in Jerusalem. And Mathathias said: Wo is me. wherefore was I horn to Bee the ruin of my people, and the ruin of the holy city, and to dwell there, when it is given into the hands of the enemies. The holy places are come into the hands of strangers: her temple is become as a man without honour. The vessels of her glory are carried away captive: her old men are murdered in the streets, and her young men are fallen by the sword of enemies. What nation hath not inherited her kingdom, and gotten of her spoils? All her ornaments are taken away. .She that was free was made a slave. And behold our sanctuary, and our beauty, and our glory is laid waste, and the Gentiles have defiled them. To what end then should we live any longer? And Mathathias and his sons rent their garments, and they covered themselves with hair-cloth, and made great lamentation. And they that were sent from king Antiochus came thither, to compel them that were fled, into the city of Modin, to sacri- fice, and to hum incense, and to depart from the law of God. And many of the people of Israel consented, and came to them: but Mathathias and his sons stood firm. And they that were sent from Antiochus answering, said to 20 306 A HISTORY OF THE WORSHIP OF GOD. Mathathias: Thou art a ruler, and an honourable and greal man in this city, and adorned with sons, and brethren. Therefore come thou first, and obey the king's command- ment, as all nations have done, and the men of Juda, and they that remain in Jerusalem: and thou, and thy sons, shall be in the number of the king's friends, and enriched with gold, and silver, and many presents. Then Mathathias answered, and said with a loud voice: Al- though all nations obey king Antiochus, so as to depart every man from the service of the law of his fathers, and consent to his commandments: I and my sons, and my brethren will obey the law of our fathers. God be merciful unto us: it is not profitable for us to for- sake the law, and the justices of God: We will not hearken to the words of king Antiochus, neither will Ave sacrifice, and transgress the commandments of our law, to go another way. Now as he left off speaking these words, there came a cer- tain Jew in the sight of all to sacrifice to the idols upon the altar in the city Modin, according to the king's commandment: And Mathathias saw, and was grieved, and his reins trem- bled, and his wrath was kindled according to the judgment of the law, and running upon him he slew him upon the altar: Moreover the man, whom king Antiochus had sent, who compelled them to sacrifice, he slew at the same time, and pulled down the altar, And shewed zeal tor the law, as Phinees did by Xamri the son of Salomi. And Mathathias cried out in the city with a loud voice, sav- ing: Every one that hath zeal for the law. and niaintainet h the testament, lei him follow me. A HISTORY OF THE WORSHIP OF GOD. 307 So he, and his > them, and were a support to them. And they gathered an army, and slew the sinners in their wrath, and the wicked men in their indignation: and the rest fled to the nations for safety. And Mathathias and his friends went round about, and they threw down the altars: And they circumcised all the children, whom they found in the coasts of Israel that were uncircumcised: and they did val- iantly. And they pursued after the children of pride, and the work prospered in their hands: And they recovered the law out of the hands of the nations, and out of the hands of the kiugs: and they yielded not the horn to the sinner: Now the days drew near that Mathathias should die, and he said to his sons: Now hath pride, and chastisement gotten strength, and the time of destruction, and the wrath of in- dignation: Now therefore. my sons, be ye zealous for the law. and give your lives for the covenant of your fathers. Ami call to remembrance the works of the fathers, which they have done in their generations: and you shall receive sreal glory, ami an everlasting name. A HISTORY OF THE WORSHIP OF GOD. 309 Was not Abraham found faithful in temptation, and it was reputed to him unto justice. Joseph in the time of his distress kept- the commandment, ;iii(l he was made lord of Egypt. Phinees our lather, by being fervent in the zeal of God. re- ceived the covenant of an everlasting priesthood. .Jesus while he fulfilled the word, was made ruler in Israel. Caleb for hearing witness before the congregation, received an inheritance. David by his mercy obtained the throne of an everlasting kingdom. Elias while he is full of zeal for the law, was taken up into heaven. Ananias and Azarias and Misael.by believing, were delivered out of the dame. Daniel in his innocence was delivered out of the month of the lions. And thus consider through all generations: that none that trust in him, fail in strength. And fear not the works of a sinful man: for his glory is dung, and worms: To-day he is lifted up, and to-morrow he shall not be round: because he is returned into his earth, and his thought is come to nothing. You therefore my sons, take courage, and behave manfully in the law: for by it you shall be glorious. And behold, I know that your brother Simon is a man of counsel: give ear to him always, and he shall be a father to yon. And Judas Maehabeus, who is valiant and strong from his youth up, let him be the leader of your army, and he shall manage the war of the people. 310 A HISTORY OF THE WORSHIP OF GOD. And you shall take to you all that observe the law: and re- venge ye the wrong of your people. Bender to the Gentiles their reward, and take heed to the precepts of the law. And he Messed them, and was gathered to his father-. And he died in the hundred and forty-sixth year, and he was buried by his sons in [the Bepulchres of his fathers in Modin, and all Israel mourned for him with great mourning." (') JUDAS MACHABEUS SUCCEEDS BIB BATHER, AND OVERTHROWS Al'ol.T.oNIl rs \\l> SERON. — A GREAT AKMV IS SENT AGAINST HIM OUT OF SYRIA.— HE PREPARES HIS PEOPLE FOR BATTLE I'.Y FAST- ING AND PRAYER. "Then his son Judas, called Machabeus, rose up in his stead. And all his brethren helped him, and all they that had joined themselves to his father, and they fought with cheerfulness the battle of Israel. And he got his people great honour, and put on a breast- plate as a giant, and girt his warlike armour about him in bat- tles, and protected the camp with his sword. In his arts he was like a lion, and like a lion's whelp roaring for his prey. And he pursued the wicked and sought them out. and them that troubled his people he burnt with tire: And his enemies were driven a\\a\ for fear of him. and all the workers of iniquity were troubled: and salvation prospered in his hand. And he grieved many kings, and made Jacob glad with his works, and his memory is blessed Eor ever. t'j I Mach. eh. ii. A HI8T0R1 OF THE WORSHIP OF GOD. 3] I And be wen! through the cities of .hula, and destroyed the wicked mi! of them, and turned away wrath from Israel. And he was renowned even to the utmost part of the earth, and he gathered them that were perishing. And Apollonius gathered together the (ientiles. ami a numer- ous and great army from Samaria, to make war against Israel. And Judas understood it. and went forth to meet him: and he overthrew him, ami killed him: ami many fell down slain. and the rest tied away. And he took their spoils, and Judas took the sword of Apol- lorfius, and fought with it all his life time. And Seron captain of the army of Syria heard that Judas had assembled a company of the faithful, and a congregation with him, And he said : I will get me a name, and will be glorified in the kingdom, and will overthrow Judas, and those that are with him, that have despised the edict of the king. And he made himself ready: and the host of the wicked went up with him, strong succours, to be revenged of the children of Israel. And they appproaehed even as far as Bethoron: and Judas went forth to meet him, with a small company. But when they saw the army coming to meet them, they said to Judas: How shall we, being few. be able to tight against so great a multitude and so strong, and we are ready to faint with fasting to-day. And Judas said: It is an easy matter for man}' to be shut up in the hands of a few: and there is no difference in the sight of the God of heaven to deliver with a great multitude, or with a small company: For the success of war is not in the multitude of the army, but strength cometh from heaven. 312 A HISTORY OF THE WORSHIP OF GOD. They come against us with as insolent multitude, and with pride, to destroy us, ami our wives, and our children, and to take our spoils. But we will fight for oUr lives and our laws: And the Lord himself will overthrow them before our face: but as for you, fear them not. And as soon as he had made an end of speaking, he rushed suddenly upon them : and'Seron, and his host were overthrown before him: And he pursued him by the descent of Bethoron even to the plain, and there fell of them eight hundred men. and the rest tied into the land of the Philistines. Ami the fear of Judas and of his brethren, and the dread of them fell upon all the nations round about them. And his fame came to the king, and all nations told of the battles of Judas." (') Lysias, mentioned in the following extract, had been ap- pointed by Antiochus. the great enemy of the .U'\\>. to govern the kingdom during his absence: 11 Then Lysias chose Ptolemee the son of Dorymenus, and Nicanor, and Gorgias, mighty men of the king's friends. And he sent with them forty thousand men. and seven thousand horsemen : to go into the land of Juda, and to destroy it according to the king's orders. So the\ went forth with all their power, and came, and pitched near Emmaus in the plain country. And the merchants of the countries heard the fame of them : and the\ took Bilver and gold in abundance, and servants : and they came into the camp, to buy the children of Israel for slaves : and there were joined to them the forces of Syria, and of the land of t he si rangers. (') I M.nh.. c h. iii. \ BISTORI OF TIIK W0B8HIP OF \ night, That they might Come upon the camp of the -lews, and (') I Marli.. iii. A HISTORY OF THE WORSHIP OF GOD. 315 strike them suddenly : and the men that were of the castle were their guides. And Judas heard of it. and rose up, he and the valiant men. to attack the king's forces, that were in Emmaus. For as yet part of the army was dispersed from the camp. And Georgias came by night into the camp of Judas, and found no man. and lie sought them in the mountains: for lie said : These men flee from us. And when it was day. Judas shewed himself in the plain with three thousand men only : who neither had armour nor swords to (heir mi)i Lord, who didst send thv Angel in the time of Ezechias king of Juda, and didsl kill a hundred and eighty-five thousand of the army of Sennacherib: Send now also, Lord of heaven, thy good angel before as, for the fear and dread of the greatness of thy arm. That they may he afraid, who come with blasphemy against thy holy people. Ami thus he concluded his prayer. But Nicanor, and they thai were with him. came forward, with trumpets and songs. But Judas, and they that were with him. encountered them. calling upon God by prayers : So fighting with their hands, but praying to the Lord with their hearts, they slew not less than five and thirty thousand, being greatly cheered with the presence of (Jod. And when the battle was over, and they were returning with joy, they understood that Nieanor was slain in his armour. Then making a shout, and a great noise, they blessed the almighty Lord in their own language. And Judas, who was altogether ready in body and mind, to die for his countrymen, commanded that Nicanor's head, ami his hand with the shoulder should he cut off. and carried to Je- rusalem. And when he was come thither, having called together his countrymen, and the priests to the altar, he sent also for them that were in the custle, ai 322 A HISTORY OF THE WORSHIP OF GOD. Ami showing them the head of Nicanor, and the wicked hand; which lie had stretched out, with proud boasts, against the holy house of the almighty God, He commanded also that the tongue of the wicked Nicanor should be cut out, and given by pieces to birds, and the hand of the furious man to be hanged up over against the temple. Then all blessed the Lord of heaven, saying : Blessed be he that hath kept his own place undefiled. And he hung up Xicanor's head in the top of the castle, that it might be an evident and manifest sign of the help of God. And they all ordained by a common decree, by no means to let this day pass without solemnity : But to celebrate the thirteenth day of the month of Adar, called, in the Syrian language, the day before Mardochai's day. So these things being done with relation to Nicanor, and from that time the city being possessed by the Hebrews, I also will here make an end of my narration." Section 2. — terrible punishments of profaners of the temple, of bla.sphemebs and persecutors of till PEOPLE OF GOD. The first example we shall quote is that of Heliodorus : "Therefore when the holy city was inhabited with all peace, and the laws as yel were very well kept, because of the godliness of Onias, the high priest, and the hatred his soul had Eor evil, It came to pass that even the kings themselves, and the princes esteemed the place worthy of the highest honour, and glorified the temple with very great gifts : So that Seleucus king of Asia allowed out of his revenues all t he charges belonging to the ministry of the Bacrifici 3. Bui one Simon of the tribe of Benjamin, who waa appointed A HISTORY OF THE WORSHIP OF UOD. 323 overseer of the temple, strove, in opposition to the high priest, to bring about some unjust thing in the city. And when he could not overcome' Onias, he went to Apollon- ius the son of Tharseas, who at that time was governor of Cele- BVria, and Phenicia : And told him, that the treasury in Jerusalem was full of im- mense sums of money, and the common store was infinite, which did not belong to the account of the sacrifices : and that it was possible to bring all into the king's hands. Now when Apollonius had given the king notice concerning tin' money that he was told of, he called for Heliodorus, who had the charge over his affairs, and sent him with commission to bring him the aforesaid money. So Heliodorus forthwith began his journey, under a colour of visiting the cities of Celesyria and Phenicia, but indeed to fulfil the king's purpose. And when he was come to Jerusalem, and had been courte- ously received in the city by the high priest, he told him what information had been given concerning the money : and declared the cause for which he was come : and asked if these things were so indeed. Then the high priest told him that these were sums deposits I. and provisions for the substance of the widows and the father- less: And that some part of that which wicked Simon had given intelligence of belonged to Ilircanus son of Tobias, a man of great dignity : and that the whole was four hundred talents of silver, and two hundred of gold ; But that to deceive them who had trusted to the place ami temple which is honoured throughout the whole world, for the reverence and holiness of it, was a thing which could not by any means be done. 324 A history OF THE WORSHIP OF GOD. Hut he by reason of the orders lie had received from the king, said, thai 1>\ nil means the money must be carried to the kin-. Soon the day he had appointed, Eeliodorus entered in to order this matter. Bui there was no small terror throughout the whole city. And the priests prostrated themselves before the altar in their priests' vestments, and called uponhim from heaven, who made the law concerning things given to be kept, that he would preserve them safe, for them that had deposited them. Now whosoever saw the countenance of the high priest, was wounded in heart : for his face, and the changing of his colour, declared the inward sorrow of his mind : For the man was socompassed with sadness and horror of the body, that it was manifest to them that beheld him, what sorrow he had in his heart. Others also came flocking together out of their houses, pray- ing and making public supplication, because the place was like to come into contempt. And the women girded with haircloth about their breasts, came together in the streets: and the virgins also that were shut ii|), came forth, some to Onias. and sonic to the walls, and others looked out of the windows: A.nd all holding up their hands towards heaven, made sup- plication : For the expectation of the mixed multitude, and of the high priest who was in an agon v. would have moved any one to pity. And these indeed called upon Almighty Cod. to preserve the things that had been committed to t hem. safe and sure for those t hat had committed t hem. Bui Eeliodorus executed which he had resolved on. himself being preeenl in the same place with his guard about the treasury . A HISTOKY OF THE WOBSHIP OF GOD. But the spirit of the Almighty God gave a ureal evidence of his presence, so that all that had presumed to obey him, falling down by the powerof God, were Btruch with fainting and dread. Forthere appeared to them a horse with a terrible rider upon him, adorned with a very rich covering: and he ran fiercely and st ruck Beliodorus with his fore feet; and he that sat upon him, seemed to have armour of gold. Moreover there appeared two other young men beautiful and strong, bright and glorious, and in comely apparel: who stood by him. on either side, and scourged him without ceasing with many stripes. And Heliodorus suddenly fell to the ground and they tools him up covered with groat darkness, and having put him into a litter they carried him out. So he that came with many servants, and all his guard into the foresaid treasury, was carried out, no one being aide to help him, the manifest power of God being known: And he indeed by the power of God lay speechless, and with- out all hope of recovery. But they praised the Lord, because he had glorified his place: and the temple, that a little before was full of fear and trouble, when the almighty Lord appeared, was filled with joy and glad- ness. Then some of the friends of Heliodorus forthwith begged of Onias. that he would call upon the most High to grant him his life, who was ready to give up the ghost. So the high priest, considering that the king might perhaps suspect that some mischief had been done t<> Beliodorus by the dews, offered a sacrifice of health for the recovery of the man: And when the high priest was praying, the same young men jn the same clothing stood by Heliodorus. and said to him: Give 326 A HISTORY OF THE WORSHIP OF GOD. thanks to Onias the priest: because for his sake the Lord hath granted thee life; Ami thou having been scourged by God, declare unto all men the great works and the power of God. And having spoken thus, they appeared no more. So Heliodorus, after he had offered a sacrifice to God, and made great vows to him, that had granted him life, and given thanks to Onias, taking his troops with him, returned to the king. And he testified to all men the works of the great God, which he had seen with his own eyes. And when the king asked Heliodorus, who might he a (it man to be sent yet once more to Jerusalem, he said : If thou hast an enemy, or traitor to thy kingdom, send him thither, and thou shalt receive him again scourged, if so he he escape: for there is undoubtedly in that place a certain power of God. For he that hath his dwelling in the heavens, is the visitor, and protector of that place, and hestriketh and destroyeth them thai come to do evil to it. And the things concerning Heliodorus, and the keeping of the treasury fell out in this manner/' (') Antiochus surnamed Epiphanes, a king of Syria, was a most wicked man. and the most cruel persecutor of the Jews. He pillaged Jerusalem and the temple, put to death 80,000 dews on one occasion, sold 40,000 others, and madeslavesof 40,000 more. IP- forbid them the exercise of their religion, set up a statue of Jupiter on the holy altar, and used all means to make them apostatise. The frightful manner of his death IB related as fol- lows in two passages of the hunks of Machabees: (>) II. Maeh.. iii. A HISTORY OF THE WORSHIP OF GOD. 327 THE PBUITLESS REPENTANCE \\l> DEATH OF LNTIOCHUB. "Now king Antiochus was going through the higher coun* tries, and lie hoard that the city of Elymaie in Persia wasgreat- 1\ renowned, and abounding in silver and gold. And that there was in it a temple exceeding rich: and cov- erings of gold, and breast-plates, and shields, which king Alex- ander, son of Phillip the Macedonian that reigned first in Greece, had left there. So he came and sought to take the city, and to pillage it : but he was not able, because the design was known to them that were in the city. And they rose up against him in battle, and he fled away from thence, and departed with great sadness, and returned towards Babylonia. And whilst he was in Persia, there came one that told him, "now the armies that were in the land of Judea, were put to flight: And that Lysias went with a very great power, and was put to flight before the face of the Jews, and that they were grown strong by the armour, and power, and store of spoils, which they had gotten out of the camps, which they had destroyed. And that they had thrown down the abomination which he had set up upon the altar in Jerusalem, and that they had com- passed about the sanctuary with high walls as before, and Beth- sura also his city. And it came to pass when the king heard these words, that he was struck with fear, and exceedingly moved: and he laid himself down upon his bed, and fell sick for grief, because it had not fallen out to him as he imagined. And he remained there many days: for great grief came more and more upon him, and he made account that he should die. 328 A HISTORY OF THE WORSHIP OF GOD. And he called for all his friends and said to them: Sleep lb gone from my eyes, and 1 am fallen away, and my heart is cast d0WD for anxiety. And I said in my heart: Into how much tribulation am I come, and into what floods of sorrow, wherein now I am: I that was pleasant and beloved in my power! Bui now I remember the evils that I have done in Jerusalem, from whence also I took away all the spoils of gold, and of sil- ver that were in it, and I sent to destroy the inhabitants of Juda without cause. I know therefore that for this cause these evils have found me: and behold I perish with great grief in a strange land.") i Additional details of the death of Antiochus are found in the II Hook of Mach., eh. ix. "At that time Antiochus returned with dishonor out of Persia. For he had entered into the city called Persepolis, and at- tempted to rob the temple, and to oppress the city: but the multitude running together to arms, put them to Might: and bo it fell out that Antiochus being put to flight returned with dis- grace. Now when he was come about Ecbatana, he received the news of what had happened to Nicanor and Timotheus. And swelling with anger, he thought to revenge upon the dews the injury done by them, that had put him to flight: and therefore he commanded his chariot to be driven, without stop- ping in his journey, the judgment of heaven urging him for- w;ird, because he had spoken so proudly, that he wouldcome to Jerusalem, and make it a common burying place of the dews. Bui the Lord the God of Israel that Beeth all things, struck him with an incurable and invisible plague. For as soon as he I Maeli. vi. A HISTOKY OF THE WORSHIP OF GOD. 329 had ended these words, ;i dreadful pain in his bowels came upon him, and bitter torments on i he inner parts. And indeed very justly seeing he had tormented the bowels of others with many and new torments, albeil he had by no means ceased from his wickedness. Moreover being filled with pride, breathing out fire in his rageagainsl the Jews, and commanding the matter to be has- tened, it happened as he was going with violence thai he fell from the chariot, so that his limbs were much pained h\ a grievous bruising of the body. Thushe thai seemed to himself tocommand even the waves of the sea. being proud above the condition of man, and to weigh the heights of the mountains in a balance, now being cast down to the ground was carried in a litter, bearing witness to the manifest power of God in himself. So that worms swarmed out of the body of this man, and whilst lie lived in sorrow and pain, his flesh fell off, and the filth iness of his smell was noisome to the army. And the man that thought a little before he could reach to the stars of heaven, no man could endure to carry, for his intol- erable stink. And by this mean.-, being brought from his greai pride, he began to come to the knowledge of himself, being admonished by the scourge <>\' God, his pains increasing every moment. And when he himself could not now abide his own smell, he spoke thus: It is jusl to be subjeci to God, and that a mortal man should not equal himself to God. Then this wicked man prayed to the Lord, of whom he was not like to obtain mercy. And the city, to which he was going in haste to lay it even with the ground, and to make it a common burying-place, he now desireth to make free. 330 A HISTORY OF THE WORSHIP OF GOD. And the dews whom he .said he would not account worthy to be bo much as buried, bul would give them up to be devoured by the birds and wild beasts, and would utterly destroy them with their children, he now promiseth to make equal with the Athenians. The holy temple also which before he had spoiled., he pro- miseth to adorn with goodly gifts, and to multiply the holy vessels, and to allow out of his revenues the charges pertaining to the sacrifices. Yea, also, that he would hecome a Jew himself, and would go through every place of the earth, and declare the power of God. * * * Thus the murderer and blasphemer, being greviously struck. as himself had treated others, died a miserable death in a strange country among the mountains." ( l ) Nicanor, friend of Demetrius first king of Syria, and gen- eral of his army, was another blasphemer against God and his temple. He was sent by his master against the dews who fought under Judas Machabeus, but his numerous army was routed at Capharsala. Sometime after, another army of the Syrians was completely annihilated by the Jews near Bethoron, and Nicanor was killed in the tight. A synopsis of these events and also a relation of the impieties of Nicanor and of his punish- ment we extract from the books of the Machabees. "And after this Nicanor went up into mount Zion: and some of the priests of the people came out to salute him peaceably, and to shew him the holocausts, that were offered for the king. But he mocked and des|>ised them, ami abused them: and he spoke proudly, Ami Bwore in aimer, saying: Unless Judas ami his army ho I I Maeli.. c. i\ A HISTORY OF THE WORSHir OF GOD. 333 delivered into my hands, as soon ae ever I return in peace, I will burn this house. And he went out in a great rage; And the priests went in, and stood before the face of the altar and the temple: and. weeping they said: Thou, Lord, hast chosen this house for thy name to be called upon therein, that it might be a house of prayer, and supplication for thy people: Be avenged of this man, and his army, and let them fall by the sword: remember their blasphemies, and suffer them not to continue any longer. Then Nicanor went out from Jerusalem, and encamped Dear to Bethoron: and an army of Syria joined him. But Judas pitched in Adarsa with three thousand men: and Judas prayed, and said: Lord, when they that were sent by king Sennacherib blas- phemed thee, an Angel went out, and slew of them a hundred and eighty -five thousand: Even so destroy this army in our sight to-day: and let the rest know that he hath spoken ill against thy sanctuary: and judge thou him according to his wickedness. And the armies joined battle on the thirteenth day of the month Adar: and the army of Nicanor was defeated, and he himself was first slain in the battle. And when his army saw that Nicanor was slain, they threw away their weapons, and fled." (') Section' .'!. — admirable examples ok fidelity to the laws OF (iOI). " Eleazar, one of the chief of the scribes, a man advanced in years, and of a comely countenance, was pressed to open his mouth to eat swine's flesh. ( ' l 1 Macli. vii. :!:;. 332 A HISTORY OF THE WORSHIP OF GOD. But iir. choosing rather a most glorious death than a hateful life, went forward of his own accord to the torment. And considering in what manner he was to come to it. pa- tiently bearing, he determined not to do any unlawful things for t lie love of life. But they that stood by, being moved with wicked pity, for the old friendship they had with the man, taking him aside, desired that flesh might be brought, which it was lawful for him to eat, that he might make as if he had eaten, as the king had commanded, of the flesh of the sacrifice: That by so doing he might be delivered from death: and for the sake of their old friendship with the man. they did him this courtesy. But he began to consider the dignity of his age, and his ancient years, and the inbred honour of his gray head, and his good life and conversation from a child: and he answered with- out delay, according to the ordinances of the holy law made by God, saying, that he would rather he sent into the other world. For it doth not become our age, said he, to dissemble: where- by many young persons might think that Eleazar, at the age of fourscore and ten years, was gone over to the life of the heath- ens: And so they, through my dissimulation, and for a little time of ;i corruptible life, should he deceived, and hereby I should bring a stain, ami a curse upon my old age. For though, for the present time, 1 should he delivered from the punishments of men. yet should 1 noi escape the hand of t he Almighty neit her alive nor dead. Wherefore by departing manfully out of this life. I shall shew myself worthy of m\ old age: And I shall leave an example of fortitude to young men. if with a ready mind and constancy I suil'er an honourable death, A HISTORY OF THE WORSHIP OF OOD. 333 lor the most venerable and ruosi holy laws. Ami having spoken tlius, he was forthwith carried to execution. Ami they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy. But when he was now re,-id\ to die with tlie stripes, lie groaned, and said: Lord, who hast the holy knowledge, thou knowest manifestly that whereas 1 might he delivered from death, I suffer grievous |>ains in body: hut in soul am well con- tent to suffer these things because I fear thee. Thus did this man die, leaving not only to young men, hut also to the whole nation, the memory of his death for an exam- ple of virtue and fortitude.*' (') Would to God that all Christians were acquainted with the following history of the mother of the Machabees, ami as read} to die for Jesus Christ as she and all her children were for the laws of God under the old dispensation: THE GLORIOUS MARTYRDOM OF THE SEVEN BRETHREN, \NI> Till: II! MOTHER. "It came to pass also, that seven brethren, together with their mother, were apprehended, and compelled by the king to eat swine's flesh against the law, for which end they were tor- mented with whips and scourges. But one of them, who was the eldest, said thus: What wouldst thou ask, or learn of us? we are ready to die rather than to transgress the laws of God, received from our father.-. Then the king being angry commanded frying-pans ami brazen cauldrons to be made hoi : which forthwith being heated, He commanded to cut out the tongue of him that hail spoken (') II. c. vi. 3H4 A HISTORY OF THE WORSHIP OF GOD. first : and the skin of hie head being drawn off, to chop off also the extremities of 1 1 is hands and feet, the rest of his brethren and his mother looking on. And when he was now maimed in all parts, he commanded him, being yet alive, to be bronghl to the fire, and to be fried in the frying-pan: and while he was Buffering therein long tor- ments, the rest, together with the mother, exhorted one another to die manfullv. Saying: The Lord God will look upon the truth, ami will take pleasure in us, as Moses declared in the profession of the canticle: And in his servants he will take pleasure. So when the first was dead after this manner, they brought the next to make him a mocking-stock: and when they had pulled off the skin of his head with the hair, they asked him if he would eat, before he were punished throughout the whole body in every limb. But he answered in his own Language, and said : I will not doit. Wherefore he also, in the next place, received the tor- ments of the first: And when he was at the last gasp, he said thus: Thou indeed, most wicked man, destroyesi us out of this present life: hut the King of the world will raise us up who die lor his laws, in the resurrection of eternal life. After him the third was made a mocking-stock, and when he was required, he quickly put forth his tongue, ami coura- geously stretched out, his hands: And said with confidence: These 1 have from heaven, bu1 for the law- of God 1 now despise them, because 1 hope to receive them again from him. So that the king, and they that were with him. wondered at the young man's courage, because he esteemed the torments as not him?. \ HISTORY OF THE WORSHIP OF GOD. 335 And after he was thus dead, tlicy tormented the Eourth in like manner. And when he was now ready to die. lie spoke thus: It is better, being put to death by men, to look for hope from God, to be raised up again by him: for, as to thee thou shalt have no resurrection unto life. And when they had brought the fifth, they tormented him. But he Looking upon the king, Said: Whereas thou hast power among men, though thou art corruptible, thou dost what thou wilt: but think not that our nation is forsaken by God. But stay patiently a while, and thou shalt see his great power, in what manner he will torment thee and thy seed. Alter him they brought the sixth, and he being ready to die, spoke thus: Be not deceived without cause, for we suffer these things for ourselves, having sinned against our God, and things worthy of admiration are done to us: But do not think that thou shalt escape unpunished, for that thou hast attempted to fight against God. Now the mother was to be admired above measure, and worthy to be remembered by good men, who beheld her seven sons slain in the space of one day, and bore it with a good cour- age, for the hope she had in God: And she bravely exhorted every one of them in her own language, being filled with wisdom: and joining a man's heart to a woman's thought, She said to them: I know not how you were formed in my womb: for I neither gave you breath, nor soul, nor life, neither did I frame the limbs of every one of you. But the Creator of the world, that formed the nativity of man, and that found out the origin of all, he will restore to you 336 A BISTORY. OF THE Wo|;silIP OF GOD. again in bis mercy, both breath ami life, as now you despise yourselves for the sake of bis laws. Now Antioehus, thinking himself despised, and withal de- spising the voice of the upbraider, when the youngest wasyet alive, did ao\ only exhort him by words, but also assured him with an oath, thai be would make him a rich and a happy man. and, if be would turn from the laws of his fathers, would take him for a friend, and furnish him with things necessary. But when the young man was not moved with these things, the king called the mother, ami counselled her to deal with the young man to save his life. And when he had exhorted her with many words, she prom- ised that she would counsel herson. So bending herself towards him. mocking the cruel tyrant. she said in her own language: My son. have pity upon me. that bore thee nine months in my womb, and gave thee suck three years and nourished thee, and brought thee up unto this age. 1 beseech (/">, my son, look upon heaven and earth, and all that is in them: and consider that God made them out of nothing, and mankind also. So thou shall not fear this tormentor, hut being made a worthy partner with thy brethren, receive death, that in that mercv 1 may receive thee again with thy brethren. While she was yet speaking these words, the young man said: For whom do you stay? I will not obey the commandment of the king, hut the commandment of the law. which was given us ii\ Moses. Bui thou that hasl been the author of al! mischief against the Bebrews, .-halt not escape the hand of God. For we Buffer thus for our sins. And though the Lord our God is angn with us a little while A HISTORY OF THE WORSHIP OF GOD. 337 for our chastisement and correction: yel be will be reconciled again to his servants. But thou, wicked and of all men most flagitious, be not lifted up without cause with vain hopes, whilst thou art raging against his servants. For thou hast not yet escaped the judgment of the almighty God, who beholdeth all things. For my brethren, having now undergone a short pain, are under the covenant of eternal life: but thou by the judgment of God shalt receive just punishment for thy pride. But I, like my brethren, offer up my life and my body for the laws of our fathers: calling upon God to be speedily merci- ful to our nation, and that thou by torments and stripes mayest confess that he alone is God. But in me and in my brethren the wrath of the Almighty, which hath justly been brought upon all our nation, shall cease. Then the'kimr being incensed with anger, raged against him more cruelly than all the rest, taking it grievously that he was mocked. So this man also died undefiled. wholly trusting in the Lord. And last of all after the sons the mother also was con- sumed." (') Section - 4. — from the machabees to jesus christ. After the death of the pious and heroic Judas, his brothers, one after another, were placed at the head of the nation, enjoy- ing at the same time the dignity of sovereign pontiff. Under their wise government many victories were gained, peace estab- lished, and Judea began again to flourish. Unhappily their successors did not walk in their footsteps, and gradually the in- (')HMach. vii. 22 338 A HISTORY OF THE WORSHIP OF GOD. constant Jews fell again into sin. The nation however still recognized the one true God, and exteriorly observed the forms of the law, but the hearts of the people were far from God. Two sects rose up among them: one the hypocritical Pharisees, the other the incredulous Saducees. The former placed sill perfec- tion in the exterior observance of the law, the latter denied much that was in the law, particularly the resurrection of the dead. Beyond Judea the world was buried in idolatries; cruel- ty and oppression reigned everywhere. The successors of the Machabees lived in continual wars. civil as well as foreign. As a last hope the powerful Romans were called in to arbitrate between the parties. They soon rilled the country with their armies, the government was seized upon, and Herod, a stranger, though professedly a disciple of Moses, was appointed their king. Thus perished the king- dom oE the Jewi; the sceptre had passed from the tribe of Juda. The time was come when the Messiah, the Saviour, our Lord Jesus Christ should appear to bless the world, to save mankind, and to teach it a more perfect worship of God! CONCLUSION. It would be easy to demonstrate that many of the predic- tions made by the prophets related to the days of the Messiah, and to the establishment and glory of His church: that there appeared at intervals among the Jews many figures of the Redeemer: that the faith in Him continued to be an inherit- ance of the people of God; and that the expectation of Him had spread in the East, through the intercourse of those na- tions with the children of Israel: but we think it besl to defer quoting those prophecies or pointing ou1 to those figures until the time comes to speak of Jesus Christ 1 limself. and of His A HISTORY OF THE WORSHIP OF QOD. H3!t worship. As to the moral laws given to His people by the Almighty they may be summed up as follows: Love God with all your heart (Did your neighbour as yourself. Serve God by keeping Hi* Sabbath, by offering to JERm sacrifices both interior and exterior, be guided in matters of religion by Hie high priest ir/i<> speaks in His name, and hope in the Redeemer promised to your fathi re. History of the Worship of God. PART II. A HISTORY OF THE WORSHIP OF GOD SINCE THE DAYS OF CHRIST, OR RITES AND CEREMONIES OF THE CHURCH. BOOK I. EXAMPLES AND TEACHINGS OF JESUS CHRIST IN THE RITES AND CEREMONIES OF THE CHURCH. i t INTRODUCTION The Messiah promised to Adam and the patriarchs, announced by the prophets, expected and desired so ardently by the just, has come at last. He lived and died for men and has founded His church, against which the gates of hell shall never prevail. This church, being the work of God. must be. and is in reality, perfect. It must he perfect in its worship of God, for the rites and ceremonies of this worship have been established directly by Jesus Christ, or indirectly by Him through the medium of His infallible church. In this part of this work we will not speak of the sacrifice, which is the great act of worship of the church, nor of the sacraments which are also in their essence a consider- able and unchangeable part of the worship of God. But our Lord Jesus Christ is more than the founder of a perfect worship. He is Himself the object of our worship, not only in the sacrament where- unto he resides, but He is the object of our study, of our gratitude, of our love, the pattern which we ought to endeavor to imitate iu all the actions and sufferings of His life. In this second part of the History of the Worship of God, we bid our readers to look up and consider the model which the eternal Father has sel us for our imitation. The plan which we propose to follow is extremely simple. We will. 1st, reproduce from a well-known book the narrative of the life of Jesus Christ. 2nd. Next to the gospel narrative will follow an expose of the litis, ceremonies and pious practices by which the church commemo- rates the acts of the Saviour. Then, 3rd, we intend to quote some of the prophecies announcing the event just related in the narrative. We humbly hope that a careful reader will become convinced that nearly every word and action of Jesus Christ are commemorated or introduced in the ritual of the church : or in other words, that the church in her worship holds up the image of her Saviour and teacher to the medita- tion and veneration of her children. Book I of Part II will contain nine chapters : IV. INTRODUCTION. Chapter I.— From the Apparition to Zachary to the Beginning ol Our Lord's Public life. II. — Preparation lor the Ministry. III.— Narrative of Our Lord's Public Life. IV.— The Ministry, First Year. V. — Second Year of the Ministry. VI.— The Ministry, Third Year. VII.— The Events of Holy Week. VIII.— Easter Time. IX.— From the Ascension to Pentecost. Note. The life of our Lord which wehere give our readers, is that contained in tin- Neio Testament Narrative, a work approved by Cardinal Manning. INDEX TO PART II. OF A HISTORY OF THE WORSHIP OF GOD. BOOK I. CHAPTER I. PAGE. From the apparition to zachary to the beginning of oub lord's public life _ 1 Section 1. An am hbl appears to zachary— the conception of st. john the baptist. _ 1 i ton - 2. the annunciation to the blessed virgin mary 3 Section 3. St. John's account of the divine generation of our lord jesus christ . . .._ 4 Section 4. The genealogy of oub lord's human generation. . 6 Section •"■>. The visitation to st. f.lizabeth— the magnificat.. 7 Ski tion (i. .John the baptist is born — THE hymn < >F ZA( IHARY.. _ 9 Section 7. Joseph admonished by an angel concerning the VIRGINITY of MARY.. 11 Section 8. Christ is born at bethlehem and circumcised. 12 Section 9. After forty days .iksis is presented in the tfmple —SIMEon"s CANTICLE 15 VI. INDEX. PAG I . Section 10. The visit of the wise men from the east .. 17 Section 11. The flight into egypt i!i Section 12. The rest of the history of jesus till his thirtikth YEAR 20 CHAPTER II. Preparation for the ministry. 22 Section 1. John's mission and preaching -christ is baptised BY HIM 22 Section 2. Christ is led by the spirit into the desert — his fast and temptation 25 CHAPTER III. Narrative of our lord's public life 23 Section 1. The sanhedrim question john the baptist— his answer 27 Section 2. The first miracle of jesus at cana— he goes to capharnaum 30 CHAPTER IV. The ministry— first year 82 Section 1. Jesus goes up to Jerusalem for the pasch, and casts the buyers and sellers out of the temple — first passover...: 32 Section 2. Nicodemus comes to jesus by night— our lord's DISCOURSE with HIM 88 Sections. After the pasce jesus begins to baptise -John's testimony op him m si .Hon i. Jesus returns to oaljlee— his discourse with THE WOMAN OF SAMARIA :>.") Section 5. on his return to oana i\ oalilbb jesus heals THE RULER'S son 88 Bei noN 6. Jesus goes to nazareth, \ni> there preaches in THE SYNAGOGUE :!'.! INDEX. VI 1. PAGI Section 7. Jesxts goes down to capharnaum and dwells there jesus calls peter, andrew, james and john. 40 Section 8. Jesus teaches in the synagogue of capharn ujm on the sabbath and casts out a devil... 41 Section 9. On the same day he heals peter's wife's mother and many others 42 Section 10. Early the next morning jesus retires to a desert place and then begins to preach throughout the cities of GALILEE 42 Section 11. The multitudes follow him— Christ's sermon on the mount 43 Section 12. The miraculous draught of fishes 50 Section 13. Jesus heals a leper— the fame of him spreads ABROAD 51 Section 14. Returning to capharnaum, he heals the para- lytic, AND CALLS MATHEW 51 Section 15. Jesus is entertained in mathew's house— his answers to the pharisees 53 CHAPTER V. Second year of the ministry . 54 Section 1. jesus goes the second time up to Jerusalem for the passover— he heals the cripple at the pool of beth- SAIDA 54 Section 2. The disciples pluck ears of corn on the sabbath day— our lord's answer to the pharisees. 57 Section 3. Jesus works another miracle on the sabbath— the pharisees and herodians conspire against him 57 Section 4. Jesus goes to the seaside and works many mira- cles—he CHOOSES HIS TWELVE APOSTLES 58 Section 5. The sermon on the plain 59 Section 6. Jesus heals the centuri a n*s servant 61 Section 7. Jesus raises the widow's son to life— john sends messengers to him . 62 Vlll. INDEX. I'.M.K. Section 8. Jesus speaks to the people about john, and UP- BRAIDS CERTAIN CmES FOR THEIB UNBELIEF ... _ . »'>:'• Sl.c TI< >N 9. ON THE SAME DAY HE DINES IN THE HOUSE OF SIMON THE PHARISEE— THE CONVEBSION OF MARY MAGDALEN, AND PARA- BLE OF THE TWO DEBTORS 65 Section in. Jesus makes a second circuit through galdlee— ON HIS RETURN TO CAPHARNAUM HE HEALS THE BLIND AND DUMB DEMONIAC 67 Si .( in* >n 11. The Pharisees ask for a sign— Christ's mother and his brethren seek him 68 si.i Tji in 12. The parables of the sower, of the cockle, of the mustard seed, and of the leaven. ... 69 Section 13. Jesus having returned to the house, his disciples ask him to explain the parables - . 71 Section 14. The explanation of the parable of the cockle. parables of the hidden treasure, of the pearl of great price and of the draw net - . 72 Section 15. After these discourses jesus passes over the lake— he stills the tempest 73 Section 16. Having come to the country of the gerasknes, he ceres the demoniac. 74 Section 17. Jesus returns to caphabnauh, and reproves the pharisees.. - -- 75 Section 18. Jesus raises jairus' daughter to life and heals Till. WOMAN SICK WITH THE ISSUE OF BLOOD 75 Section 19. He heals two blind hen, and then visits naza- i: i. I'll SlGAIN '.: Section 20. Jesus makes a third circuit of the CITIES OF GALI- LEI: rill: TWELVE APOSTLES SENT OUT TO PREA( II -HIS INSTRUC- TIONS TO THEM . 78 SECTION 21. Tin; i ami; <>i JESUS REACHES BEROD— ACCOUNT ^v nil. MARTYRDOM OF JOHN Tin: laptist mi Section 22. The apostles return i" jesus he retires with 1 HEM n I i in DESERT, \m> 1'kkds i-i \ I. THOUSAND ^1 INDEX. IX. PAGE Si-VTION 23. .IKsrs WALKS ON THE SEA, AND RETURNS TO CAPHAR- NAUM 8:5 Section 24. jesus meets the multitude at capharnaum, and discourses on the holy eucharist 84 CHAPTER VI. The ministry, third year 87 Section 1. Jesus is questioned by the Pharisees, and an- swers THEM— THIRD PASSOYER 87 Section 2. Jesus goes to tyre and sidon — the faith of the canaanite woman 88 Section 3. Jesus returns to the eastern coast of the lake of tiberias— he cures a deaf and dumb man 89 Section 4. He feeds the four thousand w t ith seven loaves 90 Section 5. He goes 'to magdala. and afterwards again across the ska — he answers the pharisees — the blind man HEALED 90 Section G. Jesus goes to cesarea phillippi— the confession of st. peter.. 92 Section 7. Jesus foretells his passion to his disciples for the first time 93 Section 8. The account of the transfiguration 94 Section 9. Jesus comes down from the mountain, discourses with his disciples and heals the demoniac 95 Section 10. Jesus speaks again of his passion, and returns to capharnaum— he rays the tribute 97 Section 11. The disciples inquire who shall be the greatest —jesus instructs them in humility and other things — the PAB SlBLE of THE LOST SHEEP 98 Section 12. In answer to a question by peter, our lord gives the parable of the unmerciful servant 100 Section 13. Jesus goes up to Jerusalem for the feastoftab- ernacles— he discourses with the jews 101 3 At X. INDEX. PAG] Section* 14. The Pharisees send to apprehend him.. 102 Section 15. The next pay the Pharisees bring to jesus a woman taken in adultery— his discourse to them 103 Section l(>. Jesus gives sight to the man born blind 106 Section 17. Jesus continues his discourse- -he speaks of him- self as the door and the good shepherd 108 Section 18. Our lord after returning to Galilee, sets out again from thence for his last journey towards jeru- SALEM... 109 Section 19. Jesus sends forth the seventy-two disciples — his instructions to them _ . lln Section 20. Jesus having left galilee, journeys on towards judea— on his way he answers the lawyer— the parable of the good samaritan _ 111 Section 31. Jesus teaches the disciples to pray— the parable of the friend at mid-night 112 Section 22. A Pharisee asks jesus to dine— jesus warns the PHARISEE . 1 1 :! Section 23. A multitude having collected, jesus discourses TO THEM— THE PARABLE OF THE RICH FOOL 114 Section 24. Jesus urges the necessity of penance— the par- a ble of the barren fig tree 117 Section 25. The seventy-two return— jesus discourses to THEM - - 118 Section 26. Jesus heals the imtkm woman on the sabbath. AND continues his journey, m-< oursinq p.y THE way 119 SE( H"N 27. Thepharisees bring a message from HEROD— our lord's answer 120 Section '.' s . Jesusleaves perea, ^.nd is received at bethany into the housi "i mlartha - 130 Section 29. JESUS arrives at.ikim salem, wi> km PS the l I \-i OF THE DEDICATION SE LEAVES IGAIN AFTER THE FEAST LSI INDEX. xi. PAGE. Section 80. Jesus bats bread \t \ Pharisee's souse, and heals the dropsical man— the parable of the great supper t3s Section 31. Great multitudes follow jesus beyond the jordan— his warning to th km 128 Section 82. The scribes and Pharisees murmur at jesus— the parable of the lost sheep. of the lost piece of money, and of the prodigal son 124 Section 83. Jesus adds the parables of the unjust steward, and of the rich man and lazarus, and speaks to his dis- ciples of scandals 126 Se< iion 34. Jesus leaves perea to go again to Bethany, where he raised lazarus ... .. 129 Section 35. The Pharisees, enraged at this miracle, take council against jesus— he goes to ephraim 132 Section 36. Jesus leaves ephraim. and passes through samaria— he heals the ten lepers. _ 132 Section 37. Jesus speaks of the coming of the kingdom of GOD 133 Section 38. The parables of the unjust judge, and of the pharisee and of the publican _ l:!4 Section 39. The Pharisees try to entrap jesus, by a question on divorce 135 Section 40. Little children are brought to jesus— he lays his hands on them and blesses them 136 Section 41. Jesus bids the rich young ruler give up his pos- sessions, AND FOLLOW HIM— THE DISCOURSE QN RICHES 136 skction 42. Jesus speaks of the reward of those that leave all for his sake— the parable of the laborer in the vine- YARD 138 Section 43. Jesus, on the way to Jerusalem, again foretells his passion, death, and resurrection the ambitious re- quest of the mother of james and john 139 Section 14. Our loud heals a blind man. enters jericho, and abides at the house of zacheus ... 14<> XI 1. INDEX. PASE. Se( tion 45. The parable of thk pounds 141 Sectk >n 46. Jesus restores sight to bartimeus . . ... 14v? Section 47. Jesi - arrives at bethany on the sixth day before the pasch _ 149 section 49. Jests sirs with simon the leper, lazarus, Martha; AND MARY BEING PRESENT— MARY anoints HIM WITH PRECIOUS OINTMENT 148 CHAPTER VII. The events of holy week . 144 Introduction 1 44 Section 1. Sunday, the first day of the week, the tenth of n1san -jesus enters jerusalem in triumph 144 Section 3. The cursing of the fruitless fig-tree— jesus cleanses the temple for the second time 147 Section 3. The next morning jesus returns from bethany to jerusalem, and discourses by the way . l48 Section 4. Jesus enters the temple— his authority is qi bs- tioned. ,--. 148 Section •">. Jesus speaks against the chief priests and scribes —THE PARABLES OF THE TWO SONS, OF THK WICKED HUSBAND- MEN, AND OF THE MARRIAGE OF THE KING'S SON 149 Section 6. The question of the sadducees 160 si i hoh 7. The scribe's question— our lord's question to the SON OF DAVID - 151 Section 8. JESUS captions his msciti.es aoainst the thakisi IND DENOUNCES THEIR HYPOCRISY 159 Section 9. The widow at the treasury \~>i Section L0. Certain gentiles desire to sbejbsus 155 SE( HON 1!. Our lord, on the mount of olives, discourses U'.oit Till SIGNSOF HIS COMING \\l> OF ill i : BND OF THE WORLD. 156 Section 12. 'I'm-: parables of thi ten virgins, ind "i hit i tLENTS 160 INDKX. Xlll. PAGE. 8e( noM 13. Jesus describes thb final judgment of all na- tions ". nil Section 14. Judas agrees to betray his master for thirty pieces of silver. 162 Sbi now L5. The preparations for the paschal supper 164 Section 16. The paschal supper — the institution of the blessed eucharist 165 Section 17. Our lord washes his disciples' feet, points out the traitor, and appoints st. peter to be the confirmer of his brethren 169 Section 18. Jesus consoles his apostles- the promise of the paraclete. 172 Section ID. Our lord's intercessory prayer... 177 Section 20. Our lord goes forth with his disciples to the mount of oliyes— the apostles AND ST. PETER are again forewarned 179 Section 21. The agony in the garden 179 Section 22. Jesus is betrayed by judas .. 180 Section 23. Jesus is led bound to the palace of annas and caiphas — peter's denials 182 Section 24. Jesus is formally condemned by the sanhedrim, and led to pontius pilate the governor 1 8 i Sectk >n 25. The remorse of judas 185 Section 26. Jesus before pontius pilate 185 Section 27. Jesus before herod. 186 Section 28. Barabbas preferred to jesus. 187 Section 29. Jesus is scourged and crowned with thorns 188 Section 30. Jesus is brought FORTH TO the people .. 188 Section 81. Jesus is led away to be crucified 189 Section 32. Jesus on the cross— his seven last words . 190 Section 33. The signs that followed the death of jesus . 194 Section 34. The side of jesus opened with a spear 194 m XIV. INDEX. PASS. Section :r>. Jesus is taken down from the cross and laid in a new tomb in the garden 195 Section 30. The sepulchre is made sure... 190 CHAPTER VIII. Easter time— events of the forty days from the resurrec- tion to the ascension ... 197 Section 1. The angel rolls back the stone from the door of the sepulchre 199 Section 2. St. mary magdalene tells st. peter and st. john that they have taken him away _ 200 Section 3, The visit to the sepulchre narrated by st. like. 200 Section 4. Peter and john visit the sepulchre 201 Section 5. Jesus appears to st. mary magdalene ... x?o l Section 0. Jesus appears to the women —the report of the guards 202 Section 7. Jesus appears to st. peter and to the two dis- ciples 202 Section h. Jesus appears to the assembled apostles in the absence of st. thomas 203 Section 9. After eight days jesus appears again to them, thomas being present -'04 Section 10. Jesus manifests himself to seven disciples at the sea of tiberias 206 Section 11. Jesus' commission to st. peter to feed his lambs and sheep 206 Section 12. Jesus appears to his disciples on a mountain in galilee 80q Section 13. Another appearance recorded by st. paul 207 Section 1-1. .Jesus LPPEAR8 to THE LP08TLES AT JERUSALEM 80*3 Section 15. The ascension 80S [NDEX. XV. I'M.K CHAPTER EX Section i. Afteb the ascension the apostles return to jerusalem— election of matthias... - - 210 Section 2. The day of pbntecost, and descent of the holy »H< >sT ... ... .211 Appendix. Account of the state of the infant chi r< b 213 A HISTORY OF THE WORSHIP OF GOD. PART II. CHAPTER I. prom the a.pparition to zarilaky to the beginning 01' uur lord's public life. Section l. — an anckl appears to zachart — the concep- tion OP JOHN THE BAPTIST. (Luke i. 5-25). "There was in the days of Eerod (') the king of Judea a cer- tain priest named Zachary, of the course of Abia;(") and liis wife was of the daughters of Aaron, and her name was Elizabeth. Ami they were both just before God, walking in all the com- mandments and justifications of the Lord without blame. And they had no son, for that Elizabeth was barren, and they both were well advanced in years. And it came to pass, when he executed the priestly function in the order of his course before God, according to the custom of the priestly office, it was his lot to offer incense, going into the temple of the Lord. And all the multitude of the people was praying without, at the hour of incense. And there ap- peared to him an Angel of the Lord standing on the right side of the altar of incense. (') This was the first Herod, surnamed the Great. He was an Idu- inean or Edomite by descent, and was a proselyte to the Jewish re- ligion. He had been made king of Judea by the Romans, with whom Antipater his father, was in alliance. He was a man of great ability. but ambitious, unscrupulous, and cruel. ( .'-') King David divided the descendants of Aaron into twenty-four families, and appointed them to exercise their priestly functions by courses. The course of Ahiaor Abijah was the eighth. (See 1 Para- lipomenon xxiv.) 1 i A THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. And Zachary seeing him, was troubled, and fear fell upon him. But the Angel said to him, Fear not, Zachary, for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John: and thou shall have joy and gladness, and many shall rejoice in his nativity. For he shall be great before the Lord: and shall drink no wine nor strong drink; and he shall he filled with the Holy Ghost, even from his mother's womb. And he shall convert many of the children of Israel to the Lord their God. And he shall go before him in the spirit and power of Klias; that he may turn the hearts of the fathers unto the children, and the incrudulous to the wis- dom of the just, to prepare unto the Lord. a perfect people. And Zachary said to the Angel. Whereby shall I know this? for I am an old man. and my wife is advanced in years. .And t he Angel answering, said to him, I am Gabriel, who stand before ^Grod; and am sent to speak to thee, and to bring thee these good tidings. And, behold, thou shalt be dumb, and shalt not be able to speak until the day wherein these things shall come to pass, because thou hast not believed my words, which shall be fulfilled in their time. And the people were waiting for Zachary: and they wondered that he tarried so long in the temple. And when he came out he could not speak to them: and they understood that he had seen a vision in the temple. And he made signs to them, and remained dumb. And it came to pass, that after the days of his office were accomplished, he departed to his own house. A.nd after those days, Elizabeth his wife conceived, and hid herself live months, saying. Thus hath the Lord dealt with me in the days wherein he hath had regard to take away my re- proach among men." In the message of an angel to .Manuc, the father of Samson, we have a figure of the message of the angel Gabriel to Zachary. To St. John the Baptist the prophee\ of Mahehias is applied. "Behold I send my angel, and he shall prepare the way before in\ face;" and also these others of I he same prophet ( Malaehias ). "Behold I will send you Elias the prophet, before the coining of the great and dreadful day of the Lord, and he shall turn the hearts of the fathers to the children, and the heart of the child- ren to their fat her-." A HISTORY OF THE WORSHIP OF GOD. 3 On the 23d day of June the Catholic church has a particular office and mass of the vigil of St. John the Baptist. The gospel appointed to be read on this day is the one which has been reproduced in this chapter. Zachary and Elizabeth are vene- rated as saints by the church. Section 2. — tiie annunciation ob the angel gabkiel to THE BLESSED \ TBGIN. B. C. 5. (Lllke i., 2li-38). "And in the sixth month, the Angel Gabriel (') was sent from God into a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David ; and the virgin's name was Mary. And the Angel being come in said to her, Hail, full of grace, the Lord is with thee : blessed art thou among women. And when she heard it she was troubled at his saving, and thought with herself what manner of salutation this should be. And the Angel said to her, Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name Jesi s. He shall be great, and shall be called the Son of the Most High : and the Lord God shall give unto him the throne of David his father ; and he shall reign in the house of Jacob for ever : and of his kingdom there shall be no end. And Mary said to the Angel, How shall this be done, because I know not man ? And the Angel answered and said to her. The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee : therefore also the Holy that shall be born of thee, shall be called the Son of God. And behold thy cousin Elizabeth, she also hath conceived a son in her old age: and this is the sixth month with her that is called barren : because no word shall be impossible with (Jod. And Mary said, Behold the handmaid of the Lord ; be it done to me according to thy word. And the Angel departed from her." That the Messias expected by mankind was to be God. and born of a virgin had been announced, as we read in lsaias (ch. (')Tlit' same angel who bad been senl to I Daniel (chap, iw 21 > to pre- dict the time of the Messiah's coming. 4 THE LIFE OF JESUS CHRIST IN (Ml; CEREMONIES. vii) : "Behold a virgin shall conceive and bear a son, and his name shall be called Emmanuel." A great number of passages in tin' jOld Testament declare that the same was to be of the house of David. The gospel of the annunciation is to be read several times during the ecclesiastical year by direction of thechurch. Millions of voices repeat everj day the sweet salutation of Gabriel, and the sound of countless bells through the whole world invite the faithful three times in a day to recall to mind and venerate the mystery of the incarnation of the son of God in the womb of the blessed virgin. St. John, the evangelist, will tell us in his gospel who this \V<>r\ paintings, statues and monuments of all kinds much too numerous to be mentioned. The tirst mystery on which we meditate in writing the Rosary is the mystery of the annun- ciation. Section '■). — st. john's iccouisrT of the divine genera- tion OF OUR LORD; (John i. 1-18.) *Tn the beginning was the Word, and the Word was with God, and the Word was God.(') The same was in the beginning with God. All things were made by him. and without him was made nothing that was made. In him wa.- life, and the lite was the Since the Evangelist declares thai the Word was with God, he manifestly Bhows thai there is one Son. who subsists in himself, and one God the father, with whom the Word is. St. Cyrij . The identity of the Word with God is here affirmed; yel s personal distinction has been already declared. The Word was with God the Father, and was God equally as the Father, although personally dis- tinct. \ II' K I NRICK. A HISTORY OF THE WORSHIF OF OOD. 5 lighl of men. And the light shineth in darkness, and the dark- ness did no! comprehend it. There was a man sent from God, whose name was John. This man fame for a witness, to give testimony of bhe light, thai all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man thai cometh into this world. Ee was in the world, and the world was made by him, and the world knew him not. He came unto his own. and his own received him not. Hut as many as received him. he gave them power to be made the sons of God, to them that believe in his name. Who are horn, not of blood, nor of the will of the flesh, nor of the will of man. but of God. And tlie Word was made flesh, ami dwelt among us. (and we saw his glory as it were of the only-begotten of the Father) full of grace and truth. And of his fulness we all have received, and grace for grace. For the law was given by Moses : grace and truth came by Jesus Christ. No man hath seen God at any time : the only-begotten Son. who is in the bosom of the Father, he hath declared him." PROPHECIES. . "The Lord hath said to me: Thou art my son, this day have 1 begotten thee. (Ps. ii.) In the beginning, Lord. Thou foundedst the earth, and the heavens are the works of Thy hands. They shall perish, but Thou remainest, and allot them shall grow old like a garment, and as a vesture Thou shall change them, and they shall be changed, but Thou art always the self same, and Thy years shall not fail.'* (Ps. c. i.) Till: LITURGY. The memory of the incarnation IS cherished so dearly by the church that she commands her priests to recite the gospel of St. John at almost every mass. We profess to believe in the same mystery of love when we recite the Apostles', or the Nicene creeds. When the priest recites this gospel at the end of mass, or when he comes to the incamalus whilst ('» THE LIFE OF JESUS CHKIST IN OUB CEREMONIES. regiting the Nicene creed, be is directed to genuflect, and the devout love to perform the same ael of humility whenever in saying the angelus they come to the words, " and the word was made flesh and dwell amongsl us." It was important to know that the Messias was not only true God, but also true man bom of the house of David, and there- fore one of the Evangelists gives us his human genealogy as follows: Section 4. — the" genealogy of our lord's in man genera- tion;. (Matt. i. 1-16.) ••The hook of the generation of Jesus ( 'hrist, the sun of J >avid the -on of Abraham. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; and .hulas begat Phares and Zara of Thamar; and Phares begat Esron; and Esron begat Aram; and Aram begat Aminadab; and Aminadab begat Naasson; and Kfaasson begat Salmon: and Salmon begat Booz of Rahab; and Booz begat Obed of Ruth; and Obed begat Jesse: and Jesse begat David the King; and David the king begat Solomon, of her that had been the wife of Urias; and Solomon begat Rohoam; and Roboam begat Abias; and Abias begat Asa: and Asa begat Josaphat; and Josaphal begat Joram; and Joram begat Ozias; and Ozias begat .lout ham: and doathain begat Acha/: and Achaz begat K/.echias: and Ezechias begat Manasses: and Man- asses begat Anion: and Anion begat Josias; and .losias begat Jechonias and his brethren about the time they were carried a\\a\ to I>ab\ Ion. And after they were carried to Babylon, Jechonias begat Sal - athiel; and Salathiel begat Zorobabel; and Zorobabel begat Abiud; and Abiud begat Eliacim; and Eliacim begat Azor;and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Mat ban: and Math an begat Jacob. A HISTORY OF THE WORSHIP OF GOD. 7 Ami Jacob begai Joseph the lnishanil of Man. of whom was born Jesus, who is called Christ."' (') SE( Hon 5.- XHE BLESSED \li;oi\ GOES TO VISIT ST. ELIZA- BETH— SHE QTTERS THE MAGNIFICAT. (Luke i. 39-56.) ' " A ml Mary, rising up in those days, went into the hill coun- try with haste into a city of Juda. And she entered into the house of Zachary, and sainted Elizabeth. Ami it came to pass, that when Elizabeth heard the salutation of Marv, the infant leaped in her womb. Ami Elizabeth was filled with tin- Holy G-host. And she cried out with a loud voice, and said. Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, behold, as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy. Anil blessed art thou that hast believed, because those things shall he accomplished that were spoken to thee by the Lord. Ami Mary said. My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed. Because he that is mighty hath done great things to me; and holy is his name. And his mercy is from generation unto generation, to them that fear him. He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart. lie hath put down the mighty from their seat, and hath exalted the humble. He hath filled the hungry with good things, and the rich he hath sent empty away. lie hath received Israel his servant, being mind- ful of his mercy. As lie spake to our fathers, to Abraham and to his seed for ever. And Mary abode with her about three months, and returned to her own home." (') This genealogy shows the fulfilment of the prophecy that our Lord should be descended from Abraham and David. There is another given in St. Luke's Gospel, which, like this of St. Mathew, brings down the succession, not to the Blessed Virgin, but to St. Joseph, who was publicly recognized as her husband. But it is traced through a differ- ent line of King David's posterity. 8 THE LIFE OF JESUS CHRIST IN OIK CEREMONIES. PROPHECIES — FIGURES. Tin- Archangel Gabriel had announced to Zachary thai the son whom his wife would bear him should be filled with the Holy Ghost even from hie mother's womb. Elias destined by the Almighty to announce the last coming of Jesus Chri.-t, is a figure of John the Baptist. The church considers the following prophetic utterance- to apply to John the Baptist called from the womb of his mother to be the precursor of the .Messiah, ami sanctified before his birth in the womb of St. Elizabeth on the day thai Mary saluted her: " Give ear ye islands, and hearken ye peoples from afar: the Lord has called me from the womb: from the bowels of my mother He hath been mindful of my name." \>. \li\. 1. "Before I formed thee in the bowels of thy mother, I knew thee: and before thou earnest forth out of the womb. I sanctified thee and made thee a prophet unto the nations." -U-v. i. THE I. Ill BGY. The church commemorates the visitation of the Blessed Vir- gin to St. Elizabeth by the festival of the Visitation on the sec- ond day of July. To the hail Mary full of grace, tin Lord is with thee, Blessed an thou among n-mnoi. she has added the exclamation of St. Elizabeth filled with the Holy Ghost •• Blessed is the fruit of thy womb." To meditate on the visita- tion of Mar\ to Elizabeth is also one of the part- of that touch- ing and most useful devotion, the Rosary. As to the Magnificat the church desires and sometimes commands il to be recited in private or solemn devotions or services, [t is a most admirable hymn of thanksgiving which we offer to Almightj God in honor of the Mother of God, and an expression of gratitude Eor bene- A HISTORY OF THE WORSHIP OF GOD. 9 fits received l>\ ourselves. Pilgrims bo Palestine do uol fail to \i.-ii the place where the Hobj Virgin firsl sang out her hymn of thanksgiving. Section 6.— john the baptist rs born. — the hymn of ZACHARY . ( Luke i. ■>', -80). ••Now Elizabeth's full time of being delivered was come, and she brought forth a son. And her neighbours and kinsfolk heard that the Lord had showed his great mercy towards her, and they congratulated with her. And it came to pass, that on the eighth day they came to circumcise tin- child, and they called him by his father's name. Zachary. And his mother answering, said. Not so, but he shall be called John. And they said to her.. There is none of thy kindred that is called by this name. And. they made signs to his father, how he would have him called. And demanding a writing-table, he wrote, saying. John is his name. And they all wondered. And immediately his mouth was opened and his tongue loosed, and he spake, blessing God. And fear came upon all their neighbours ; 'and all these things were noised abroad over all the hill country of Judea. And all they that had heard them laid them up in their heart, saying, What an one, think ye. shall this child be ? For the hand of the Lord was with him. And Zachary his father was Idled with the Holy Ghost, and he prophesied, saying, Blessed be the Lord God of Israel ; be- cause he hath visited and wrought the redemption of his people : and hath raised up an horn of salvation to us. in the house of David his servant. As he spake by the mouth of his holy prophets, who are from the beginning : Salvation from our enemies, ami from the hand of all that hate us. To perform mercy to our fathers: and to remember his holy testament. The oath which he swore to Abraham our father, that he would grant to us, that being delivered from the hand of our enemies, we may Berve him without fear, in holiness and justice before him. all our days. And thou, child, shalt he called the Prophet of the Highest : for thou shalt go before the face of the Lord to prepare his ways. To give knowledge of salvation to hie people, unto the remission of their sins. Through the bowels of the 10 THE LIFE 01" JESUS CHBIST IN OUB CEREMONIES. merey of our God. in which the Orient (') from on high hath visited as; to enlighten them that sit in darkness, ami in the shadow of death ; to direct our feet into the way of peace. And the child grew, ami was strengthened in spirit : and was in the deserts until tin- day of his manifestation to Israel." PB0PHEC1 ES. Zachary in his inspired canticle quotes the words of the proph- et king: "The Lord hath sworn truth to David and He will not make it void ; of the fruit of thy womb, 1 will set upon thy throne. * * * Then will I bring forth an horn to David." (Ps. exxxi). We read in Genesis (xxii) : "And the Angel of the Lord called to Abraham a second time from heaven, saying : By my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thy only begotten .-on for my sake, I will bless thee, and 1 will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore : thy seed shall possess the gate- id' their enemies. And in thy ■~rf<\ shall all the nations he blessed." THE LI II ftG Y. On the 24tb of June the church celebrates with great jo> the feast of St. John's nativity: not merely because he was sanctified \>\ the Redeemer in the womb of his mother, hut chiefly because his nativity betokened the near appearance of the Saviour. "Come, let us adore the Lord, king of the pre- cursor. " As an expression of gratitude for the redemption, the church commands all her ministers in sacred orders to recite the Benedictus of Zachary every da) at the office of Lauds. Man) devoul Catholics love to give their nev born infants the name (') The Orient, or rising Bun, in allusion to die prophecy of Mala cbias (c. i\ . '-'), "the Sun of Justice shall arise." A HIKTOUY OF THE W0B8HIP OF GOD. 11 of John the Baptist, and in many countries they kindle bon- fires, which they accompany with prayers, in honor of him who came to prepare the way for Him who was to enlighten those that Bat iii darkness ami in the shadow of death. Section ',. — Joseph is admonished i;v an angel concern- ing tin: vim.iMiY <>i maky. (Matt. i. 18-25). "Now the generation of Christ was in this wise. When his mother Mary was espoused to Joseph, before they came to- gether, she was found with child of the Holy Ghost. Where- upon Joseph her husband, being a just man. and not willing publicly to expose her. was minded to put her away privately. But while he thought on these things, behold, the Angel of the Lord appeared to him in his sleep, saying, Joseph, son of David, tear not to take unto thee Mary thy wife: for that which is con- reived in her is of the Holy Ghost. And she shall bring forth a .-on: and thou shalt call his name JESUS; for he shall save hi- people from their sins. Xow all this was done that it might be fulfilled which the Lord spake by the prophet, saying, Behold a virgin shall be with di Hi! and bring forth a son, "ml they shall '-nil his mime Emmanuel, which being interpreted is, God with us (Isaias vii. 14). And Joseph rising up from sleep did as the Angel of the Lord had commanded to him, and took unto him his wife. And he knew her not till she brought forth her first-born son: and he called his name Ji->rs.(') f) This passage doe- not support the impious inference thai the Blessed Virgin had other children besides Christ. ' Until' does not al- ways imply affirmation of something after a certain time, which it de- nies of the time preceding: . . (Isaias xlvi. 4) God says, ' Even to your old age I am the same,' not implying that he ceases to !»• the same af- terwards. As to the reading ' first-born,' in Scripture, an only son is also called first-born: tin- Brst-born male-, according to the Jewish law. being consecrated to God under that name, whether any others fol- lowed or not. ( >kmsi',y. 12 THE LIFE OF .IESUS CHRIST IN OUR CEREMONIES. Section 8.— cheist is born at bethlehem and circum- cised. (Luke ii, 1-21). "And it came to pass, that in those days there went out a decree from Caesar Augustus, that the whole world should he enrolled. This enrolling was first made by Cyrinus, the Gov- ernor of Syria. And all went to be enrolled, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem (because he was of the house and family of David), to be enrolled with Mary his espoused wife, who was with child. And it came to pass that, when they were there, her days were accomplished, that she should be delivered. Ami she brought forth her first-born son, and wrapped him in swad- dling-clothes, and laid him in a manger: because there was no room for them in the inn. And there were in the same country shepherds watching, and keeping the night watches over their flock. And behold, an Augel of the Lord stood by them, and the brightness of God shone round about them; and they feared with a great fear. And the Angel said to them. Fear not: for, behold. I bring you good tidings of great joy, that shall be to all the people; for this day is born to you a Saviour, who is Christ the Lord, in the citj of David. And this shall be a sign unto you: ye shall find the in- fant wrapped in swaddling clothes, and laid in a manger. And suddenly there was with the Angel a multitude of the heavenly ,iiin\ praising God, and saving. Glory to God in the highest: and on earth peace to men of good will. And it came to pass, after the angels departed from them into heaven, the shepherds said one to another, Lei us go over to Bethlehem, and let us see this word that is to come to pass, which the Lord hath showed to us. And they came with haste: and the} found Mary and Joseph, and the infant lying in the manger. And seeing it. they understood of the word that had Keen spoken to them concerning this child. And all that heard wondered : and .t those things thai were told them by the shep- herds. But Mary kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was tola unto t hem. A HISTORY OF THE WORSHir OF GOD. 13 And after eight days were accomplished, i bat t he child should be circumcised , bis name was called Jesus, which was called by the Angel, before he was conceived in the womb." THE PROPHECIES. The psalms are full of passages regarding the divine nature and infinite power of the expected Messias. We will from thai book of scripture quote some passages which apply to the happy event of His nativity: "Sing to the Lord a new canticle, because He has done wonderful things * * * all the ends of the earth have seen the salvation of our God." (Ps., xcvii.) "Blessed be he that cometh iu the name of the Lord. * * * The Lord is (rod, and he hath shone upon us.'' (Ps., cxviii.) "The Lord hath said to me, Thou art my son, this day have I begotten Thee." (Ps., ii.) "Let the heavens rejoice, and the earth be glad * * * before the face of the Lord because He cometh.'' (Ps., xcv.) ••While all tilings were in quiet silence, and the night was in the midst of her course, Thy almighty word leapt down from Heaven from Thy royal throne." (Wisd., xviii.) Isaias had foretold this day when he said, "A child is born to us, and a son is given to us, and the government is upon His shoulder, and his name shall be called wonderful, counselor, God, the mighty, the father of the world to come, the prince of peace. His empire shall be multiplied and there shall be no end of peace." (Is., ix.) THE SACRED LITURGY. The church commands the day of Christmas to be kept as a holy day of obligation. The day which precedes it, is a day of fast, but if Christmas should happen to fall on a Friday, the joy of the event supercedes the memory of the passion, and the use of flesh meat is allowed in this instance. There was a time when 14 THE LIFE OF JESUS CHRIST IN OUB CEREMONIES. christian^' were bound to receive communion al Christmas, and now although the obligation has ceased to exist, all those whoap- preciate the immense mere} of God, in sending us His Son, fail not to approach the holy table. Priests are permitted t « » say three masses on Christmas day so that both the ministers and the faithful may come and adore, and unite themselves withHim who was horn for them in the stable of Bethlehem, and now pre- sents Himself to their worship on the altar. The day of Christmas is a day of unbounded joy and great rejoicing for the young and the old. In almost every church we see the scene at Bethlehem represented sometimes by very simple, sometimes bj very costly monuments — the world is full of magnificent buildings erected in honor of the nativity — thousands of pilgrims go every year to visit the stable where our Lord was born — priests consider it an immense favor when they are permitted to say mass near the spot where Jesus Christ was born of the virgin — but. who is able to describe the beauty of the sacred hymns and prayers of the liturgy which are poured out on the night and during the day of Christmas before our altars which enjoy the same privilege as the crib of Bethlehem? Dur- ing the season of Christmas, white should be the color of the vestments; the gloria in excelsis entoned nearly 1900 years ago by the angels of God near Bethlehem, is sung with grateful exulta- tion during the mass, and the melodies of our inspired hymns arc solemn and beautiful beyond the power of description. It is well to record also thai the officiating pries! at the Christmas solemn mass should leave his the Lord (Exod. xiii. ~l\ Num. viii, 10). And to offer a sacrifice according as it is written in the law of the Lord, a pair of turtle- doves, or two young pigeons. (Lev. xii, 8). And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel ; and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, he also took him into his arms, and blessed God. and said. Now thou dost dismiss thy servant. () Lord, according to thy word, in peace; because my eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light to the revelation of the Gentiles, and the glory of thy people Israel. And his father and mother were wondering at those things which were spoken concerning him. And Simeon blessed them, 16 THE LIFE OF JESDS CHRIST I\ OUB CEBEMONIE8. and said to Marj his mother, Behold this child is sel I'm' the fall and for the resurrection of many in Israel, and for a Bign which shall be contradicted: and thy own soul a sword shall pierce, thai out of many hearts thoughts may be revealed. And there was one Anna a prophetess, the daughter of l'han- nel. of the tribe of Aser; she was car advanced in years, and had lived with her husband seven years from her virginity. And -he was a widow until four score and four years; who departed not from the temple, by fastings and prayers serving God night and day. Now she at the same hour coming in, confessed to the Lord; and spake of him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, into their city Naz- areth/ 5 PROPS ECIES. To-day was accomplished the prophecy of the prophet who had foretold that the glory of the second temple would be greater than that of the first, (xlix.) The temple into which our Saviour was presented forty days after tin' nativity was really the temple of Zbrobabel, enlarged and embellished by Herod, the former temple built by Solomon having been destroyed by the general of the king of Babylon. The holy man Simeon in his admirable canticle, refers to the prophecy of [saias, "Behold 1 have given Thee to be the lighl of theGentiles, that Thou mayesl hi- my sal- vation, even to the farthest part of the earth." (Is., xlix.) IIIK LITUEGT. The feast of the presentation, which occurs on the second of February, has been established to commemorate the purification of the Virgin, and the presentation of her sacred infant in the temple. It is also named Oandlemass f rom the fad that wax caudle.- are blesl on this day before mass and held up lighted by the people during the Gospel, after the -anctus, and during the procession which generally precedes the celebration of the sacri A HISTORY OF THE WORSHIP OF GOD, 17 fice. The faithful on this festival seem to participate in the joy of Simeon, who beheld on this day the salvation of God, the light of the Gentiles. Christ on the altar of the church, is the true light that enlightens every man coming into the world, and gives eternal light in heaven to his servants on earth who die in the state of grace. Compline is the name of the last hour of the office which all they in holy orders are obliged to recite every day for the church. This part of the office, which many of the lay people recite out of devotion, is said or recited at the close of the day, and frequently by a large number of clergy or lay people. With much propriety does the church command them to sa} r at com- pline: "Now Thou dost dismiss Thy servant Lord, accord- ing to Thy word in peace, beeause my eyes have seen Thy sal- vation." The canticle of Simeon suits well the Christian who on his death bed has received the holy Eucharist, and now sighs after the moment of death which will introduce him in the house of peace and light divine. The procession of the people holding lighted tapers in their hands is a touching me- morial of the words of Jesus Christ, warning us to have burn- ing lamps in our hands, so as to prepare to receive fittingly our Lord and Creator, when He will come to judge us. The purification of the Blessed Virgin is the fourth among the joyful mysteries of the Rosary. Section 10. the visit of the wise men from the bast. (Matt. ii. 1-12). '•When Jesus therefore was born in Bethlehem of Juda. in the days of king Herod, behold, there came wise men from the East to Jerusalem, saying. Where is he thai is born king of the Jews ? For we have seen his star in the East, and are come to adore him. And king Herod, hearing this, was troubled, and all Jeru- 2t 18 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. salem with him. Ami assembling together ;ill the chief priests (') and bhe scribes of the people, lie inquired of them where Christ should be born. But they said to him, in Bethle- hemof Juda; for so it is written by the prophet, And thou Bethlehem, the land of Juda, art not the least among tht princes of Juda : for out of thee shall conn forththe captain tJmt shall ri'h my people Israel. (Micheas v. 2). Then Herod, privately calling the wise men. learned dili- gently of them the time of the star which appeared to them; and sending them into Bethlehem, said. Go., and diligently in- quire after the child: and when ye have found him. bring me word again, that I also may come and adore him. And they, having heard the king, went their way: and behold, the star which they had seen in the East, went before them, until it came aud stood over where the child was. And seeing the star. they rejoiced with exceeding great joy. And entering into the house, they found the child with Mary his mother, and falling down they adored him; and opening their treasures, they ottered him gifts: gold, frankincense, and myrrh. And having received an answer in sleep that they should not return to Herod, they went hack another way into their own country." PROPHECIES. About this time and especially in the East, an opinion pre- vailed that an extraordinary ruler was soon to appear among the Jews whose advent was to be announced by a star. Isaias the prophet had 800 years before this time foretold the glory of the church and the conversion of the Gentiles which began to he fulfilled on this day by the vocation of the wise men. Tin: i. in BXH . 'ric church hath made the anniversary of this event a holy day of obligation preceded by fast in man} parts of the world, she expresses her gratitude to God for the gift of faith by inserting (') The chief | >i i were the chiefs or princes of the priest ly fami- lies as well as those who had formerly held thai office. The Scribes were the public teachers and interpreters of the law; thej were mostly Pharisees. A HISTORY OF THE WORSHIP OF GOD. 19 in her ritual the words of Isaias. "Ariee: he enlightened Jerusalem, for thy lighl is come, and the glory <>r the Lord is risen upon thee. For behold darkness shall cover the earth, and a mist the people ; hut the Lord shall arise upon thee, and his glory shall he upon thee. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising. Lift up thy eyes round about and see : all these are gathered together; they are come to thee : thy sons shall come from afar, and thy daugh- ters shall rise up at thy side."' The church delights to see her children on this day kneeling in presence of artificial grottos rep- Benting the stable, the star, the wise men on their knees offer- ing their gold, incense and myrrh to the new born king of the dews, the sweet babe held in the arms of His mother. The writer enjoyed the privilege to say mass ten years ago, (1880.) on Christmas night, on the small altar in the grotto of Bethlehem, which stands on the very spot where the wise men worshipped the infant in His crib. Section 11. the flight into egypt. — the massacre of the innocents. (Matt. ii. 13-23.) "And after they were departed, behold an Angel of the Lord appeared in Bleep to Joseph, saying, Arise, and take the child and his mother, and fly into Egypt; and be there until I shall tell thee: for it will come to pass that Herod will seek the child to destroy him. And he arose, and took the child and his mother by night, and retired into Egypt. And he was there until the death of Herod; that it might he fulfilled which the Lord spake by the prophet, saying, Out of Egypt have I called my son. (O^cc xi. 1). Then Herod, perceiving that he was deluded by the wise men, was exceedingly angry, and sending, killed all the men- children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time that he had diligently inquired of the wise men. Then was fulfilled that which was spoken by Jeremias the prophet, saying, A voice in 20 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. II, i, mi was heard, lamentation and (/real mourning; Rachel bewailing her children, and would not be comforted, because they are not. (Jeremias xxxi. 15). But when Herod was dead, behold an Angel of the Lord appeared in sleep to Joseph in Egypt, saying, Arise, and take the child and his mother, and go into the land of Israel; for they are dead that sought the life of the child. And he arose, and took the child and his mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep, he retired into the quarters of Galilee. And he came and dwelt in a city called Nazareth: that it might he fulfilled which was said by the prophets, That he should be called a Nazarite." LITURGY. The church commemorates the flight of the holy family into Egypt, on the eve of the feast of Epiphany, when the gospel account of the event is read at mass. We and many others who went as pilgrims to the holy land remember the tree "of the Blessed Virgin Mary near Cairo, under which the holy family rested. — In the great city of that name the pilgrim can cuter a church standing on the site of the house occupied by Jesus, .Mary and Joseph during their exile. — We hold in great venera- tion St. Joseph, the foster father of our Lord who in the land of Egypt nourished at the sweat of his brow the true Saviour of the world. How natural it was for artists to represent this blessed group in their works. The massacre of the innocents by Herod is commemorated by the festival of the holy innocents on December 28th. Section L2. the rest of the bistort of jesus till his THIRTEENTH J i: \ R. ( Luke ii. W 52.) "Ami the child grew, and waxed strong, full of wisdom ; and the grace of God was in him. A HISTORY OF THE WORSHir OF GOD. 21 And his parents went every year to Jerusalem at the .solemn day of the pasch. (') And when he was twelve years old, they went up to Jerusalem according to the custom of the feast, and having fulfilled the days, when they returned, the child Jesus remained in Jerusalem, and his parents knew it not. And thinking that he was in the company, they came a day's jour- ney, and sought him among their kinsfolk and acquaintance. And not finding him they returned into Jerusalem, seeking him. And it came to pass, that after three days they found him in the temple sitting in the midst of the doctors, hearing them, and asking them questions. And all that heard him were aston- ished at his wisdom and his answers. And seeing him, they wondered. And his mother said to him, Son, why hast thou done so to us? behold thy father and I have sought thee sorrowing. And he said to them, How is it that ye sought me? did ye not know that I must be about my Father's business? And they understood not the word that he spake unto them. And he went down with them, and came to Nazareth, and was subject to them. And his mother kept all these words in her heart. And Jesus advanced in wisdom and age, and grace with God and men. ( 2 ) (') The Pasch or Passover, was the first of the three principal festivals of the Jews, at which they were bound to present themselves before the Lord. The others were the feast of Pentecost and the feast of Taber- nacles. The Pasch was in commemoration of the deliverance of the chil- dren of Israel from the bondage of Egypt. (See Exodus xii.) (*) Jesus was full of wisdom and grace from the first moment of his conception, but it was manifested gradually, in a manner proportioned to his age. Abp. Kenkick. In the opinion of men he advanced in favour with God and man. 22 THE LIFE OF JESUS CHRIST IX OUR CEREMONIES. CHAPTEB II. PREPARATION FOB THE MINISTRY. Section 1. John's mission and preaching — christis bap- tised i:v HIM. (Luke iii. I--.'.'!: Matt. iii. L-17; .Mark i. 1-11). "Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tet- rarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina: under the high-priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert. And he came into all the country about the Jordan, baptising and preaching the baptism of penance for the remission of sins; and saying, Do penance; for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Isaias. sa\ ing, A voice of one crying in the wilderness, Prepare ye the way <;/' the Lord, make straight his paths. Wvery valley shall be filled : anil every mountain mid hill shall be brought low ; and th, crooked shall be made straight, and the rough ways /'lain: n of God. (Isaias xl. 3). "Then unit nut to him Jerusalem and Judea, and all the country about Jordan and were baptised by him in the Jordan confessing their sins." And the same John had his garment of camel's hair, and a leathern girdle about his loins: and Ids meat was locusts and wild honey. And there went out to him all the country of Judea ami all they of Jerusalem, and were baptised by him in the river Jordan, confessing their sins. And seeing many of the Pharisees (') and Saddm-ees coming to his baptism, he said to them. Ye brood of vipers, who hath shewed you to flee from the wrath to come? Bring forth there- (j) The Pharisees were a sect of the Jews distinguished for uphold- ing the strict observance of the law even to the minutest points. Wt they kepi tli" letter more than the spirit of the law, and our Lord re- bukes them for their pride ami hypocrisy. The Sadduceee denied the Mosaic oral law or traditions of the Bcribes, the resurrection of the dead, and the existence of angels. Thej were less strict than the Pharisees. They were many of them men of wealth and importance. A HISTORY OF THE WORSHir OF OOP. 23 fore fruit worthy of penance. And think no1 to saj within yourselves, We have Abraham for our father; for I toll you, thai God is able of these stones to raise up children to Abraham. For now -the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit shall be cut down, and cast into the fire. And the people asked him, saying, What then shall we do? And he answering said to them. He that hath two coats, let him give to him that hath none: and he that hath meat, let him do in like manner. And the Puhlicans(') also came to be baptised, and said to him, Master, what shall we do? But he said to them. Do nothing more than that which is appointed you. And the soldiers also asked him, saying. And what shall we do? And he said to them, Do violence to no man, neither calumniate any man: and be content with your pay. And as the people were of opinion, and all were thinking in their hearts of John, that perhaps he might he the Christ, John answered, saying unto all, I indeed baptise you with water unto penance: hut there shall come one mightier than I, the ratchet of whose shoes I am not worthy to stoop down and loose: he shall baptise you with the Holy Ghost and with fire. Whose fan is in his hand, and he will purge his floor,- and will gather the wheat into his ham; but the chaff lie will burn with un- quenchable fire. And it came to pass in those days, Jesus came from Nazareth of Galilee to the Jordan unto John to be baptised by him. But John stayed him, saying, I ought to be baptised by thee, and comest thou to me?' And Jesus answering, said to him. Suffer it to be so now; for so it becometh us to fulfill all justice. Then he suffered him. And Jesus, being baptised, forthwith came out of the water; and lo the heavens were opened to him; and he saw the Spirit of God descending as a dove, and coming upon him. And heboid, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. And Jesus himself was beginning to be about the age of thirty years, being — as it was supposed — the son of Joseph." (•) The Publicans wen- the agents of those who farmed out the taxes imposed by the Roman government. They were much disliked on ac- count of being the instruments of a hated tyranny, as well as for their own dishonest exactions. L>4 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. PROPHECIES. St. John the Baptist who occupies so conspicuous a part in connection with the appearance of the promised Messias, was prefigured hy Jeremias to whom it was said, "Before I formed thee in the bowels of thy mother, I knew thee: and before thou earnest forth out of the womb, I sanctified thee, and made thee a prophet unto the nations." (Jer. i.) To the Baptist the fol- lowing words also apply: "Give ear ye islands, and hearken ye people from afar. The Lord has called me from the womb, * * * and he hath made my mouth like a sharp sword." (Is. xlix.) LITURGY. The confession here mentioned was not the sacramental con- fession instituted later on by Jesus Christ, but an evidence of their sorrow for sin, and a declaration of their faith in the divine mission of St. John — as the great precursor declared him- self unworthy to stoop down and loose the latchet of the redeem- er's shoes, we can do nothing better than to perforin like acts of respect to Jesus Christ in the sacrament, or to His represent- atives of the clergy. — Our Lord having gone down in the river Jordan, to sanctify the element of water, chosen by Him as the matter of the sacrament of baptism, we can but admire the pil- grims who undertake long painful journeys in order to visit the Jordan, and bring with them home from the river some of the water which they use for the baptism of infants and others. — The mission of John the Baptist was bo intimately united with that of our Lord, that pilgrims to Palestine fail ii..L wlieu llie\ can, to visit the grotto in the desert where the word of the Lord eonie to him. The desert wherein he preached before coming to the dot-dan. Is situated between the cavern wherein he lived from his youth, and the place wherein he was A HISTORY OF THE WORSHIP OF GOD. 25 born. (The ancient A-in-Karin.) — The bodily form like a dove which descended upon Jesns Christ after His baptism in the Jordan, was not the Holy Ghost, but a symbol of Him. The dove is an emblem of innocence, purity and fidelity. Images of the dove are often seen on the front or sounding board of pul- pits in our churches. They seem to tell us, like the voice from heaven, "The preacher is the voice of the Son of God. Hear ye him." Section' 2. Christ is led by the spirit into the desert. HIS FAST AND TEMPTATION. A. D. 2*i . (Matt, iv, 1-11 ; Mark i, 12, 13 ; Luke iv, 1-13). " And Jesus, being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert for the space of forty days : and was' tempted by the devil. (') And he was Avith beasts.' And he ate nothing in those days : and when they were ended he was hungry. And the tempter coming, said to him, If thou be the Son of God, commmand that these stones be made bread. And Jesus answered him, It is written, Not in bread alone doth man live, but in every word that j>roceedethfrom the mouth of God (Deut. viii, 3). Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, and said to him, If thou be the Son of God, cast thyself down; for it is writen, That he P) To tempt is used in two senses. Sometimes it means to test, to try ; and in this sense it is written, ••God tempted Abraham ; *' that is. made trial of his faith. Sometimes it means to incite to sin ; and in tins sense it is written. •' Let no man say, when he is tempted, that he is tempted by God, for God is not a tempter *f evil ; and He tempteth no man" (St. James, i, 13). In this sense we are tempted by the devil, ami so was our Lord. But there is this difference between our case and our Lord's : When the devil tempts us he finds a helper within — "A law in our members fighting against the law of our mind" (Rom. vii. 23). " For every man is tempted by his own concupiscence, being drawn away and allured *' (St. James, i," 14). But when the prince of this world came to our Lord, in him he found not anything (St. John, xiv, SO). We are tempted from without and from within ; our Lord could be tempted only from without. 26 THE LIFE OF JESUS CHRIST IX OUR CEREMONIES. hath given his angels charge over thee, that they keep tfiee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against << stone (Ps. xc 11). Jesus said to him, It is writ- ten again, Thou shalt not tempt th< Lord thy God (Deut. vi. 16). Again the devil took him ap into a very high mountain, and shewed him all the kingdoms of the world, in a moment of time, and the glory of them. And he said to him, To thee will I give all this power, and the glory of them : for to me they are de- livered, and to whom I will I give them : if thou, therefore, wilt adore me, all shall be thine. And Jesus answering said to him, It is written, Thou shalt adore the Lord thy God, and him only shalt thou serve (Deut. vi, 13). And all the temptation being ended the devil departed from him for a time : and be- held, angels came and ministered to him." PROPHECIES. — FIGURES. .Moses fasting forty days on Monnt Sina before receiving the law and delivering it to the Israelites, was a figure of Jesus Christ fasting before beginning His public life. He having taken our iniquities upon Himself was as it were hound to atone for them by weeping and fasting : for such acts were always demanded by Almighty God of those who had offended. THE LITURGY. The season of Lent has been set apart by the church as a commemoration of the fast of Christ in the desert — it occurs at the time of the year which our Lord consecrated to it, and the fast of Lent lasts also forty days. The fast of Lent ends about the time of the sufferings and death of the Saviour, is an admirable preparation for commemorating them, and is an equally admirable preparation to a worthy reception of the eucharist, which was established at this time of the year. Kent occurs in the spring of the year, and is a preservative against the temptations Of all kinds which seem to be greater then than ,-it other seasons. The dark color of the \estments. the ah- A HISTORY OF THE WORSHIP <>F OOD. 27 Bence of ;ill that is joyful in the Liturgy, the more pressing invitations to prayer, solitude, alms-giving, and every thing in the church reminds us of Him who prayed and fasted for us. The place where our Lord fasted is about twelve miles east of Jerusalem, near the site of the Jericho of former days. In the language of the country, the spot is called the grotto of the quarantine. It is a natural cavern, which has since been en- larged, situated about 500 feet ahove the level of the plain, in the side of a mountain. Terror is the sentiment which tills the soul of the pilgrim w lien he visits the spot, and he partly un- derstands how affected must have been the soul of the Master when lie, here, had present to His mind all the iniquities of the world. The spot is moreover at a short distance from the sites once occupied by Sodom and the other cities which God destroyed in his anger, and in a land which the Israelites had to often defiled by their crimesand idolatries. — There was a time when as many as 14,000 monks lived in the caverns around the grotto of the quarantine, and in our days, even shismatics are found who come and spend the forty days of Lent near the place where the Saviour gave us the example. CHAPTER III. NARRATIVE OF OUR I.OHO's PUBLIC LIFE. SOCTION 1. T1IF SANHEDRIM SEND TO QUESTION JOHN' THE BAPTIST. -HIS ANSWER AND TESTIMONY < I02STCEB M M I THE Christ. (John i, 10-51). "This is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him. Who art thou? And he confessed, and did not deny: and he confessed, 28 THE LIFE OF JESUS CHRIST IN OUK CEREMONIES. I am not the Christ. And they asked him, What then? Art thou Elias? And he said, I am not. Art thou the prophet? (') And he answered, No. They said therefore unto him, Who art thou, that we may give an answer to them that sent us? What Bayest thou of thyself? He said: I am the voice of one crying in the 'wilderness, Make straight the way of the Lord (Isaias xl. 3), as said the prophet Isaias. And they that were sent were of the Pharisees. And they asked him, and said to him, Why then dost thou haptise, if thou he not Christ, nor Elias, nor the prophet? John answered them, saying, I haptise with water; hut there hath stood one in the midst of you whom you know not. The same is he that shall come after me. who is pre- ferred before me; the latchet of whose shoe I am not worthy to loose. These things were done in Bethania, (') beyond the Jor- dan, where John was baptising. The next day John saw Jesus coming to him. and lie saith, Behold the Lamb of God; behold him that taketh away the sin of the world. This is he of whom I said, After me there cometh a man that is preferred before me; because he was before me. And I knew him not; but that he might be made manifest in Israel, therefore am I come baptising with water. And John gave testimony, saying, I saw the spirit coming down as a dove from heaven, and he remained upon him. And I knew him not; hut he who sent me to baptise with water, said to inc. He upon whom thou shalt see the spirit descending, and remaining upon him, he it is that baptiseth with the Holy Ghost. ( :i ) And I saw, and I gave testimony, that this is the Son of God. The next day again John stood, and two of his disciples. And beholding Jesus walking, he said. Behold the Lamb of God. And the two disciples heard him speak, and they followed Jesus. And Jesus turning, and seeing them following him, saith to them, What seek ye? And they said to him. Rabbi (which is to say, being interpreted, Master), where dwellest thou? lie saith to them come and see. They came and saw where he (') The prophet fortold by Moses (Dent, xviii. 15). (*) This Bethania is sometimes called Bethabara, and is not in be confused with Bethania near Jerusalem. ( 8 ) It is observable that St. John the Baptisl himself contrasts his own baptism with that of OUT Lord. While he could only baptise nv i i 1 1 water, as a si^u of intended purity, oui Lord baptised with the Hoi] Qhost, who actually confers the purity signified bj baptism, (See Acts xix.J.) A HISTORY OF THE WORSHIP OF GOD. 29 abode, and they stayed with him that day. Now it was about the tenth hour. ''And Andrew, the brother of Simon Peter, was one of the two that bad heard from John, and followed him. He tindeth first his hrother Simon, and saith to him, We have found the Messias. which is, being interpreted, the Christ. And he brought him to Jesus. And Jesus looking upon him said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is interpreted Peter. On the following day he would go forth into Galilee, andjie findeth Philip. And Jesus saith to him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip tindeth Nathanael, and saith to him, We have found him of Whom Moses in the law. and the prophets, did write, Jesus the son of Joseph of Nazareth. And Nathanael said to him, Can anything of good come from Nazareth ? Philip saith to him. Come and see. Jesus saw Nathanael coming to him, and he saith of him, Behold an Israelite indeed, in whom there is no guile. Nathanael saith to him, Whence knowest thou me ? Jesus answered and said to him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee. Nathanael an- swered him, and said, Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said to him, Because I said unto thee, I saw thee under the fig-tree, thou believest: greater things than these shalt thou see. Amen, amen I say to you, you shall see the heaven opened, and the Angels of God ascending and descending upon the Son of Man." PROPHECIES. — FIGURES. The lamb ordered to be immolated by the Jews in Egypt, the blood of which, sprinkled over the doors of their houses, sheltered them from the strokes of the destroying angel, was a figure of our Lord Jesus Christ. — As the Almighty changed the name of Abram in that of Abraham, the name of Sarai in that of Sara, and gave some angels and men names indicative of their functions, so our Lord changed the name of Simon, in that of Kephas or stone. 30 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. LITURGY. In the preface for Easter the church says that we should return special thanks to God on that day. ••when Christ was immolated our Pasch. For lie is the land) who took away the Bins of the world.'' — When the time for communion is near, during the mass, the priest in the name of the church, but par- ticularly in the name of the assistants, says aloud three times "Lamb of God who takest away the sins of the world: have mercy on us. (live us peace/' — Immediately before communion, after the general confession, the priest holding a consecrated. particle in his hand, says, "Behold the lamb of God, behold He that taketh away the sins of the world." — The index of St. John's right hand is kept and held in great veneration in the island of Malta. — No wonder that the thumb and index of the hands of the priests are consecrated with oil in the ceremony of their ordination. Section 12. the first miracle of jesus at the marriage FEAST. — HE GOES TO CAl'II A KN'.U'.M. (John ii. 1-12). •'And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there. And Jesus also was invited, and hie disciples, to the marriage. And the wine failing, the mother of Jesus saith to him, They have no wine. And JesuE said to her, Woman, what is it to me and to thee ? my hour is not yet come. (') His mother saith to the waiters. Whatsoever he /hall say to you. do ye. Now there were set there six waterpotsof stone, according to the manner of the purifying of the dews, containing two or Maldonatus thinks that our Lord spake thus to Bhow thai lie was doing tin miracle, qoI from human reaped or consideration of flesh and blood, bul soieh from charity and to declare who he was. The nexi verse plainly shows thai his mother knew of the miracle that he \\a- to perform, and thai it was at herrequesl he wroughl it. Doi w. The expression 'woman* is constantly used in the mosl respectful sense ( IRMSBY. A HISTORY OF THE WORSHIP OF GOD. 31 three measures apiece. Jesus Baith to them, Fill the waterpots with water. And the\ filled them up to tlic brim. Ami .Icsus Baith in them, Draw out now. and catiry to the ehief steward of the feast. And they carried it. And 'when the chief steward had tasted the watei made wine, and knew not whence it was. hut the waiters knew who had drawn the water, the chief steward ealleth the bridegroom, and saith to him, Even man at first set- teth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now. This beginning of miracles did Jesus in Oana of Galilee; and manifested bis glory, and his disciples believed in him. After this he went down to Oapharnaum, he and his mother, and his brethren, and his disciples : and they remained there not many days."' LITURGY. ('ana. about three miles north of Xazareth, is constantly visited by pilgrims. They are shown there three large stone jars said to have been some of those which our Lord Jesus Christ commanded to be filled with water. — The above passage of the gospel of St. John is appointed, to be read at mass on the second Sunday after Epiphany, precisely at the time when marriage can be solemnized. — Good catholics are mindful of the poor on the occasion of marriage festivities, just as Mary showed kind- ness to the newly married couple by assisting them in their poverty. — Most blessed are they, who on the day of their mar- riage entertain Jesus Christ in their hearts by receiving com- munion and receive the fulness of the grace of the sacrament in- stituted by Him for their welfare ! — The changing of the water into wine was a figure of that other more miraculous change wrought out at the last supper. 32 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. CHAPTER IV. the ministry. — first year. Section 1. jesus goes up to Jerusalem fob the pascu, AM) CASTS THE BUYERS AND SELLERS OUT OF THE TEMPLE. — FIRST PASSOVER. (John ii. L3-22). And the pasch of the Jews was at hand, and Jesus went up to Jerusalem. "And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting. And when he had made as it were a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen, and the money of the changers he poured out, and the tables he overthrew. And to them that sold doves he said, Take these things hence, and make not the house of my Father a house of traffic. And his disciples remembered that it was written, T/i> zeal of thy house, hath eaten me up (Ps. lxviii. 10). The Jews therefore answered and said to him, What sign dost thou show unto us, seeing thou dost these things? Jesus answered and said to them. Destroy this temple, and in three days I will raise it up. The Jews then said. Six-and-forty years was this temple in building, and wilt thou raise it up in three days? But he spake of the temple of his body. When therefore he was risen again from the dead, his disciples remem- bered that he had said this, and they believed the Scripture, and the word that Jesus had said." LITURGY. At the introit of the mase for the dedication of churches we read llie words, "This place is terrible. This is no other but the house of (iod and the (late of I leaven. '"—1 1 oh water is placed at, the door of the church, as a reminder of its holiness. — Public penitents may he east out of the church on A.sh Wednea lay: and Binnere nominally excommunicated may not enter the Bacred edi- fice dedicated to (Jod under the new law. \ HISTORY OF THE WORSHIP OF GOD. 33 SECTIOM 2. NICODEMUS COME8 TO JE8US B"S NMillT. — till: lord's DISCOURSE with him. (John ii. 23; iii. 1-21.) "Now when he was at Jerusalem at the paschj upon the fes- tival day, many believed in his name, seeing his signs which he did. But Jesus did not trust himself unto them. I'm' that he knew all men. and because he needed not that any should give testimony of man : for he knew that he was in man. And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. This man came to .Jesus by nighty and said to him, Rabbi, we know that thou ait come a teacher from God; for no man can do these signs which thou dost, unless God be with him. Jesus answered and said to him. Amen, amen I say to thee, unless a man he born again, he cannot see the kingdom of God. Nicodemus saith to him. How can a man be born when he is old ? Can he enter a second time into his mother's womb, ami be born again ? Jesus answered. Amen, amen I say to thee, unless a man be horn again of water and the Holy Ghost, he cannot enter into the kingdom of God. That which is born of the flesh is flesh: and that which is horn of the Spirit is spirit. Wonder not that I said to thee, ye must be born again. (') The Spirit breatheth where he will, and thou nearest his voice, but thou knowest not whence he oometh, and whither he goeth; so is every one that is born of the sprint. (") Nicodemus answered and said to him, how can these things be done ? Jesus answered and said to him, Art thou a master in Israel, ami knowest not these things ? Amen, amen I say to thee, that we speak what we know, and we testify what we have Been, and ye receive not our testimony. If I have spoken to you earthly things, and ye believe not. how will ye believe, if I shall speak to you heavenly things ? And no man hath ascended into (') The means of the second birth are pointed out— water as the and the Holy Spirit as the efficient cause. Apb. Kknkick. (■-',) It is more consistent with the context to understand this pas- sage, as si. A.ugustin and St. Ambrose explain it, of the Divine Spiril who breathes lite into the soul according to bis good pleasure, and whose secret operations we feel, whose whisperings to conscience we hear, without knowing their divine source or perceiving their tendency. Every one wImi is horn anew is secretly and invisibly regenerated in tins way. Ait.. Kknkk k. B] 34 THE LIFE OF JESUS CHRIST IX OUR CEREMOXIES. heaven, but he that descended from heaven, the son of man who is in heaven. And as Moses lifted up the serpent in the desert, so must the son of man be lifted up ; that whosoever believeth in him may not perish, but may have life everlasting. For God so loved the world as to give his only-begotten Son, that whoso- ever believeth in him may not perish, but may have live ever- Lasting. For God sent not his Son into the world to judge the world, but that the world might be saved by him. Be that be- lieveth in him is not judged. But he that doth not believe is already judged ; because he believeth not in the name of the only-begotton Son of God; And this is the judgment: because the light is come, and men loved darkness rather than the light, for their works were evil. For every one that doth evil hatetb the light, and cometh not to the light, that his works may not be reproved. But he that doth truth cometh to the light, that his works may be made manifest because they are done in God." LITURGY. We read in Numbers, c. xxi, that God in order to punish the .Jews in the desert on account of their murmurings, " SenJ among the people fiery serpents, which bit them and killed many of them. Upon their acknowledging their sin Moses prayed for them, and by the order of God made a brazen serpent and set it up for a sign. * * * "Which when they that were bitten, looked upon, they were healed." On the recurrence of the Eeasl of the invention or finding of the cross on the third of May. the church directs her priests to read the pari of the pre- ceding gospel which records the erection of the brazen serpent, and the application of the type by Jesus Christ, to his own death on the cross. *• So must the Son of man be Lifted up, that who- soever believe in Him may noi perish, but ma\ have life e\ er- Lasl ing." Section 3. lfteb the pasob jesus begins ro baptise. — .ion \ the baptist's testimoni of him. (John ui. 22-36.) "After these things Jesus and his disciples came into the land A HISTORY OF THE WORSHIP OF GOD. 6b of Judea and there be abode with them, and baptised. And John also was baptising in Ennon, near Salim: because there was much water there, and they came, and were baptised. For John was not ye1 casl into prison. And there arose a question between some of Joint's disciples and the Jews concerning purification; and they came to John, and said to him, Rabbi, he that was with thee beyond the Jor- dan, to whom thou gayest testimony, behold lie baptiseth, and all men come to him. John answered and said, A man cannot receive anything, unless it be given him from heaven. Ye yourselves do bear me witness that I said, I am not the Christ, but that I am sent before him. He thai hath the bride is the bridegroom; but the friend of the bridegroom, who standeth andheareth him,rejoiceth with joy because of the bridegroom's voice. This my joy. therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all. He that is of the earth, of the earth lie is, and of the earth he speaketh. He that cometh from heaven, is above all. And what he hath seen, and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God; for God doth not give the Spirit by measure. The Father loveth tlie Son: and he hath given all things into his hand. He that believeth in the Son, hath life everlasting: but he that believeth not the Son shall not see life, but the wrath of God abideth on him." Ski rroN 4. jesus returns to galilee. — ins discourse with the WOMAN OF samakia. (John iv. 1-42.) "When Jesus therefore understood that the Pharisees had heard that Jesus maketh more disciples and baptiseth more than John, (though Jesus himself did not baptise, but his disciples,) he left Judea, and went again in Galilee. Ami he was of neces- sity to pass through Samaria. He cometh therefore to a city of Samaria which is called Sichar, near the land which Jacob nave to his son Joseph. Now Jacob's well was there. Jesus there- fore, being wearied with his journey, sat thus on the well. It was about the sixth hour. There cometh a woman of Samaria to draw water. Jesus saith to her, Give me to drink. Fur His disciples were gone 36 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. into the city to buy incuts. Then thai Samaritan womao saith to him, How dost then, being a Jew, ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans. Jesus answered and said to her, If thou didst know the gift of God, and who he is that saith to thee, Give me to drink: thou perhaps wouldst have asked of him, and he would have given thee living water. The woman saith to him, Sir, thou hast nothing wherein to draw, and the well is deep: from whence then hast thou living water ? Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle ? Jesus answered and said to her. Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give him, shall not thirst for ever: but the water that I will give him shall become in him a fountain of water, springing up into life everlasting. The woman saith to him. Sir, give me this water, that I may not thirst, nor come hither to draw. Jesus saith to her, Go, call thy husband, and come hither. The woman answered and said. I have no husband. Jesus said to her, Thou hast said well, I have no husband: for thou hast had live husbands, and he whom thou now hast, is not thy hus- band. This thou hast said truly. The woman saith to him, Sir, I perceive that thou art a prophet. Our fathers adored on this mountain, (') and ye Bay, that at Jerusalem is the place where men must adore. Jesus saith to her. Woman, believe me. that the hour cometh, w hen ye Bhall neither on this mountain, nor in Jerusalem adore the Father. Ye adore that which ye know not: we adore that which we know: for salvation is of the Jews. Hut the hour cometh, and now is, when the true adorers shall adore the bathei- in spirit and in truth; for the Father also seeketh such to adore him. God is a spirit, ami they that adore him. must adore him in spiril and in truth. Tie- woman saith to him, I know that the Messias Cometh (who is called Christ) ; therefore when he is come, he will tell us all things. Jesus Baith to her, I. that speak with thee, am he. (') (iari/.im, where the Samaritans had Bel up their temple. A HISTORY OF THE WORSHIP OF GOD. 37 And immediately his disciples came; and they wondered that he talked with the woman. Vet no man said. What seekesf thou, or why talkest thou with her ? The woman therefore hit her waterpot, and went, her wa\ into the city, and saith to the men there. Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ ? They went therefore out of the city, and came unto him. In the meantime the disciples prayed him, saying. Rabbi, eat. But he said to them, I have meat to eat, which ye know not. The disciples therefore said one to another, Hath any man brought him to eat ? Jesus saith to them. My meat is to do the will of him that sent me, that I may perfect his work. Do not ye say, There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries: for they are white already to harvest. And he that reapeth re- ceiveth wages, and gathereth fruit unto life everlasting; that both he that soweth, and he that reapeth, may rejoice together. For in this is the saying true. That it is one man that soweth, and it is another that reapeth. I have sent you to reap that in which ye did not labour: others have laboured, and ye have en- tered into their labours. Now of that city many of the Samaritans believed in him. for the word of the woman giving testimony. He told me all things whatsoever I have done. So when the Samaritans were come to him, they desired him that he would tarry there. And he abode there two days. And many more believed in him be- cause of his own word. And they said to the woman, We now believe, not for thy saying; for we ourselves have heard him, and know that this is indeed the Saviour of the world." PROPHECIES. When the Jews after leaving Egypt had come to the desert of Sinai, they murmured against Moses because there was no water in the place. By striking the rock with his rod, according to the order of God, there came out of it a miraculous spring of water so abundant that it suflieed for them and their cattle. 38 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. THE LITURGY. The history of our Lord and the Samaritan woman is read on the Friday after the third Sunday of Lent, at the mass. It is the season of the year when many guilty men and women re- ceive pardon and grace by confessing to the minister of Jesus Christ. — Another most touching reference to this fact in the history of Jesus Christ, is found in the prose recited or sung at mass for the dead. •• Worn and weary Tlioii lias sought me By the cross and passion bought me Spare the hope Thy labours brought me." Skctiox 5. on jus return to caxa in galilee jesus heaes the ruler/s son. (Matt. iv. 12; John iv. 4:5-54.) ■•And after two days he departed thence. and went into Galilee. For Jesus himself gave testimony that a prophet hath no honour in his own country. And when he was come into Galilee, the ( I ali leans received him, having seen all the things he had done at Jerusalem on the festival-day; for the\ also went to the festival-day. He came again therefore into ('ana of Galilee, where he made the water wine. And there was a certain ruler whose BOD wa> sick at Gapharnaum. He. having heard that Jesus was come from Judea into Galilee, wenttohim and prayed him to come down and heal his son; for he was at the point of death. Then Jesus said to him, Unless ye see signs and wonders ye believe not. The ruler saith to him, Sir, conic down, before that my -on die. desus saith to him. Go thy way. thy son liveth. The man believed the word which Jesus said to him, and went his way. And as he was going down, his servants met him: and they brought word, saying that his son lived. He asked there- fore of I hem the hour wherein he grew better. And they said to him. Yesterday, at the Beventh hour, the fever left him. The Eather therefore knew that it was at the same hour that Jesus said to him. Thy son liveth. And himself believed, and his whole house. A HISTORY OF THE WORSHIP OF (iOD. 30 This is again the second miracle that Jesus did, (') when he was come ou1 of Judea into Galilee." Section 6. the fame of this miracle having spread, jesus (joes to nazareth, and there preaches in THE SYNAGOGUE ( Luke iv. 14-30.) "And Jesus returned in the power of the Spirit into Galilee, and the fame of him went out through the whole country. And he taught in their synagogues, and was magnified by all. And lie came to Nazareth, where he was brought up: and he went into the synagogue, according to his custom, on the sabbath - day; and he rose up to read, and the book of Isaias the prophet was delivered unto him. And as he unfolded the book, he found the place where it was written, Th e spirit of the Lord is upon nir. >r/i, ■=reforr he faith anointed me. hr hath sent ,,a to />i'' arli the gospel to t/ie poor, to heal the contrite of heart, to preach deliverance to the captives and sight t<> the blind, to set at liberty them, that are bruised, to preach the acceptable year of the Lord and the day of reward. (Isa. lxi. 1-2). And when lie had folded the book, he restored it to the minister, and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, This day this scripture is ful- filled in your ears. And all gave testimony to him ; and they wondered at the words of grace that proceeded from his mouth ; and they said. Is not this the son of Joseph ? And he said to them, Doubtless ye will say to me this simili- tude. Physician, heal thyself : as great things as we have heard done in Capharuaum, do also here in thy own country. And he said. Amen I say to you, that no prophet is accepted in his own country. In truth I say to you, there were many widows in the days of Elias in Israel. ( 2 ) when heaven was shut up three years ami six months, when there was a great famine throughout all the earth : and to none of them was Elias sent, but to Sarepta of Sidon. to a widow woman. And there were many lepers in (') The synogogues were the recognized places of religious instruction amongst the Jews. Almost every town ami Pillage had one. with its own ministers and arrangements. They were not places of sacrifice. but for hearing the law read, and perhaps for prayer and devotion. (*) 3 Kings, xvii. 1<) THE LIFE OF JESD8 CHBI8T IN OUB CEBEMON1E8. Israel in the time of Eliseus the prophel :() and none of them was cleansed but Naaman the Syrian. And all they iii the synagogue, hearing these things, were filled with anger. And they rose lip, and thrust him out of the city; and they brought him to the brow of the hill, whereon their city was built, thai they mighl casl him down headlong. But he, passing through the midst of them, went his way." The event here related is commemorated by the church on the Monday following the third Sunday of lent. In the year 1741 the Franciscans bought of a Mohammedan the house which stood on the site of this synagogue, and built on the same spot a chapel which was named the synagogue. Since the year 1770 this building has been used as a parish church by the Catholic Greeks of Nazareth. The hill whence the Jews intended to east our Savior head- long into the abyss below is about two miles south of Nazareth. Our pious Catholic ancestors had built there a convent and oratory, of which some remains are visible to this day. Between this spot and Nazareth is the place named Our Lady of the Fright. The legend is, that the blessed mother followed her son part of the way, but being overcome with terror, she here tell in a swoon, and was unable to proceed further. Section '.. jesus goes dowh to capharnaum \\i> dwells THERE. — rESUS CALLS PETER, A.NDREW, JAMES and JOHN. (Matt. iv. L2-22; .Mark i. 14-20.) ••And when Jesus had heard that John was delivered up, he retired into Galilee. And leaving the citj Nazareth, he came and dwelt in Capharnaum on the sea-coast, in the borders of Zabulon and Nephthalim; thai it might be fulfilled which was said bj Isaia- the prophet; Land of Zabulon and land of Neph- thalim, the way of tin sea beyond tht Jordan, Galilei of tin. Gentiles: th, /»<>/>{< that sat in darkness hath seen great light} (') 1 Kings, v. A HISTORY OF THE WORRHir OF GOD. 41 and to them that sat in the region ofthA shadow of death light is sprung up. (Isaias i.\. 1. and xlii. ?). And after that John was delivered up, Jesus came into Galilee preaching the gospel of the kingdom of God ; and saying. The time is aeeom])]isl)ed,and the kingdom of God is at hand: repent, and believe the gospel. And passing by the sea of Galilee, lie saw Simon and An- drew Ins brother, casting nets into the sea (for they were fisher- men). And Jesus said to them. Come after me, and I will make yon to become fishers of men. And immediately leaving their nets they followed him. And going on from thence a little farther, he saw James the son of Zebedee, and John his brother, who also were mending their nets in the ship. And forthwith he called them. And leaving their father Zebedee in the ship with his hired men, they followed him." Section 8. jesus teaches in the synagogue of caphar- N U'M ON THE SABBATH, AND CASTS OUT A devil. (Mark i. 31-28; Luke iv. 31-37.) "And they enter into Capharnaum, and forthwith upon the sabbath-days going into the synagogue, he taught them; and they were astonished at his doctrine: for he was teaching them as one having power, and not as the scribes. And there was in their synagogue a man with an unclean spirit; and lie cried out with a loud voice, saying. What have we to do with thee, Jesus of Nazareth? art thou come to destroy us? I know who thou art, — the Holy One of God. And Jesus relinked him. saying. Hold thy peace and go out of him. And the unclean spirit tearing him, and crying out with a loud voice, when he had thrown him into the midst, went out of him, ami hurt him not at all. And they were all amazed, insomuch that they questioned among themselves, saying. What thing is this? what is this new doctrine? for with authority and power he commandeth even the unclean spirits, and they obey him. And the fame of him was spread forthwith into all the country of Galilee." 42 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. Sectio.v 9. on the samk day hi; heals peter* wipe's mother and many othees. (Mark i. 39-34; Matt. viii. 14-17; Luke iv. 38-41). "And immediately going out of the synagogue, they came into the house of Simon and Andrew with James and John. And Simon's wife's mother lay in a fit of fever: and forthwith they tell him of her. And coming to her, and standing over her. he commanded the fever, and lifted her up. taking her by the hand; and immediately the fever left her, and she minis- tered unto them. And when the sun was down, all they that had any sick with divers diseases, brought them to him. But he laying his hands on every one of them, healed them. And all the city was gathered together at the door. And devils went out from many, crying out and saying, Thou art the Son of God. And rebuk- ing them, he suffered them not to speak, for they knew that he was ( 'hrist. That it might be fulfilled which was spoken by the prophel Isaias, saying, lie took our infirmities } and bore our diseases," (Isaias liii. 4). Section 10. early the next morning, jesus retires to a desert plage, and then begins to preach through- OUT THE CITIES OF GAL1LEK. A. D. 27. (Matt. iv. 23-25; Mark i. 35-39; Luke iv. 42-44). ••And rising very early, going out he went into a desert place; and there he prayed. And Simon and they that were with him followed after him. And when they had found him, they said to him, All seek for thee. And he said to them, Lei us go into the neighbouring towns and cities, that 1 may preach there also; for to this purpose am 1 come. And the multitudes sought him, and came unto him; and they stayed him that he should not depart from them. And lie said to them, To other cities also l must pivadi the kingdom of God; for therefore am I sent. And Jesus wenl about all Galilee, teaching in their syna- gogues, and preaching the gospel of the kingdom, and healing A HISTORY OF THE WORSHIP OF GOD. t3 all manner of sickness and every infirmity among the people. And his fame went throughout all Syria: and they presented to him all sick people that were taken with divers discuses and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he cured them. And much people followed him from Galilee, and from Decapolis, and from Jerusalem, and from d mica. and from beyond the Jordan." Section 11. the multitudes follow him. — Christ's ser- mon ox tiik mount. (Matt, v., vi., vii.) a. "And seeing the multitudes, he went up into a mountain; and when he was sat down, his disciples came to him. And opening his mouth, he taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Mlessed are the meek: for they shall possess the land. Blessed are they that mourn, for they shall be comforted. Blessed are they that hunger and thirst after justice: for they shall have their fill. Blessed are the merciful: for they shall obtain mercy. Blessed arc the clean of heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they that suffer persecution for justices' sake: for theirs is the kingdom of heaven. Blessed are ye when they shall revile v r ou, and persecute you, and speak all that is evil against you untruly, for my sake; be glad and rejoice, for your reward is very great in heaven; for so they persecuted the prophets that were before you. I>. Ye are the salt of the earth. But if the salt lose its sa- vour, wherewith shall it be salted? It is good for nothing any more but to be cast out and to be trodden on by men. Ye are the light of the world. A city that is seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. Do not think that 1 am come to destroy the law or the prophets. I am not come to destroy, but to fulfil. For amen I say unto yon, till heaven and earth pass, one jot or one tittle shall not pass of the law till all be fulfilled. He therefore that shall break one of these least commandments, and shall so teach I 1 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. men, shall be called the least in the kingdom of heaven. 1 Hi t be that shall do and teach, he shall be railed great in the king- dom of heaven. For I tell von that unless your justice abound more than that of the scribes and Pharasees, ye shall not enter into the kingdom of heaven. Ye have heard that it was said to them of old, Thou shalt not kill ; and whosoever shall kill, shall be in danger of the judgment. But I say to you. that whosoever is angry with his In-other shall be in danger of the judgment. (') And whosoever shall say to his brother, Etaca, shall be in danger of the coun- cil. (") And whosoever shall say. Thou fool, shall be in danger of hell fire. ( 8 ) If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee; leave there thy offering before the altar, and go first to be reconciled to thy In-other ; and then coming thou shah offer thy gift. Be at agreement with thy adversary betimes, whilst thou art in the way with him, lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Amen I Bay to thee, thou shalt not go out from thence till thou repay the last farthing. c. Ye have heard it was said to them of old. Thou shalt not commit adultery. But I say unto you. that whoever shall look on a woman to lust after her, hath already committed adultery with her in his heart. And if thy right eye scandalize thee, pluck it out and cast it from thee ; for it is expedient for thee (') Maldonatus explains this of the anger thai tends to murder, and is murder in the will: tor every one that hateth his brother is a murderer (1 Johll iii. 15). Just as the lu-t that means adultery is adultery in the will, ami is judued as BUCh 1>.\ < rod. Raca," a Chaldaic word expressive of contempl ; equivalent to ••a \ain and empty person." Fool — perhaps from a Hebrew word sig- nifying "rebel." Ormsby. The insult implied must be estimated by the force generally given to the term used, and bj the circumstances and manner in which it is employed. * Ihd the text Implies thai a high degree of contumely deserved the most severe punishment, Ann. Ki iNRICK. Or the Gehenna of fire. The word "Gehenna" signified originally "the \alle\ of Ennom." It wasavallej situated southeast of Jerusa- lem, where the Jews formerly sacrificed children to Moloch. Attci .lusias put an end to this ahominat ion the valley was sel apart as a reCOp tacle for the carcasses and offal Of the city, to destroy which tire was constantly burning in it. It presented, therefore, a lively image of hell, A HISTORY OF THE WORSHIP OF GOD. 45 that one of thy members should perish, rather than thy whole body be cast into hell. (') And if thy right hand scandalize thee, cut it off and cast it from thee ; for it is expedient for thee that one of thy members should perish, rather than that thy whole body go into hell. And it hath been said. Whosoever shall put away his wife. let him give her a bill of divorce. (') But I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, niaketh her to commit adultery ; and he that shall marry her that is put away commiteth adultery. A.gain, ye have heard that it was said to them of old, Thou shalt not foreswear thyself, but thou shalt perform thy oaths to the Lord. But I say to you not to swear at all. neither by heaven, for it is the throne of God: nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great king: neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your speech be yea, yea. nay, nav: and that which is over and above these is of evil. You have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say to you, not to resist evil but if one strike thee on thy right, cheek, turn to him also the other: ( 8 ) and if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him: and whoso- ever will force thee one mile, go with him other two. Give to him that asketh of thee, and from him that would borrow of thee turn not away. Ye have heard that it hath been said, Thou shalt love thy (') It is doubtless better to lose an eye than to incur damnation ; but the application of the figure is. that it is better to forfeit what is dearest and most valued than to lose OUT soul. Abp. KENRICK. We are not to understand from these words that our Lord sanc- tions absolute divorce in the sense of an annulling of the marriage-tie : but we gather from the passage that, if the woman be guilty of adul- tery, the man may put her away from his society for ever, but that per- petual dismissal for any other reason would be an unjustifiable exposure of the woman to the danger of adultery. In this sense, wbosoever shall put away bis wife, except for the cause of fornication, niaketh her to commit adultery. ( :; ) The literal fulfilment of this injunction is not required, since we do not find that even St. Paul, when -.truck on the mouth by order of the high-priesl Ananias, invited farther aggression (Acts xxii. 3). Our disposition Of heart should, however, lie such as to make us ready to suffer greater injuries than those which have already been indicted. If' THE LIFE OP JESUS CHRIST IN OUR CEREMONIES. neighbour, and hate thine enemy. But I say to yon, Love your enemies; do good to them that hate you, and pray for them that persecute and calumniate you : that ye may be the children of your Father who is in heaven, who maketh his sun to rise upon the good and bad, and raineth upon the just and unjust. For if ye love them that love you, what reward shall ye haver do not even the publicans this? And if ye salute your brethren only, what do you more? do not also the heathens this? Be ye there- fore perfect, as also your heavenly Father is perfect. Take heed that ye do not your justice before me, to be seen by them: otherwise ye shall not have a reward of your Father who is in heaven. Therefore when thou dost an alms-deed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward. But when thou dost alms, let not thy left hand know what thy right hand doth; that thy alms may be in secret, and thy Father who seeth in secret will repay thee. And when ye pray, ye shall not be as the hyprocrites, that love to stand and pray in the synagogues and corners of the streets that they may be seen by men: Amen I say to you, they have received their reward. But thou, when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret; and thy father who seeth in secret will repay thee. And when ye are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard Be not ye therefore like to them, for your Father knoweth what is needful for you before ye ask him. Thus therefore shall ye pray, Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our supur-substantial bread. And forgive us our debts, as we also forgive our debtors. (') And lead us not into temptation. But deliver us from evil. Amen. For if ye will forgive men their offences, your heavenly Father will forgive you also your offences. But if ye will not forgive men, neither will your Father forgive you your offences. And when ye fast, lie not as the hyprocrites, sad: for tiny disfigure their faces that they may appear unto men to fast. \'n pardon granted toothers can secure our reconciliation with God, unless weturn to him with our whole heart. A.BP. Ki muck. A HISTORY OF THE WORSHIP OF GOD. 47 Amen I say to you, they have received their reward. But thou, when thou fastest, auoiut thy head and wash thy face: that thou appear not to men to fast, but to thy Father who is in secret; and thy Father who seeth in secret will repay thee. Lay not up to yourselves treasures on earth, where the rust and moth consume, and where thieves break through and steal: hut lay up to yourselves treasures in heaven, where neither the rust nor moth doth consume, and where thieves do not break through nor steal. For where thy treasure is, there is thy heart also. The light of thy body is thine eye. If thine eye be single, thy whole body shall be lightsome; but if thine eye be evil, thy whole body shall be darksome. If, then, the light that is in thee be darkness, the darkness itself how great it shall be? Xo man can serve two masters: for either he will hate the one, and love the other; or he will sustain the one, and despise the other. Ye cannot serve God and mammon: Therefore I say to you, be not solicitous for your life, what ye shall eat: nor for your body, what ye shall put on. Is not the life more than the meat; and the body more than the raiment? Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than "they? And which of you by taking thought can add to his stature one cubit? And for raiment why are ye solicitious? Consider the lilies of the field, how they grow: they labour not, neither do they spin. But I say to you, that not even Solomon in all his glory was arrayed as one of these. And if the grass of the field, which to-day is, and to-morrow is cast into the oven, God doth so clothe, how much more you, ye of little faith? Be not solicitous therefore, saying, "What shall we eat, or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that ye have need of all these things. Seek ye therefore first the kingdom of God and his justice, and all these things shall be added unto you. Be not therefore solic- itous for the morrow : for the morrow will be solicitous (') for itself. Sufficient for the day is the evil thereof. Judge not that ye may not be judged. For with what judg- ment ye judge, ye shall be judged, and with what measure ye (') We are not forbidden to provide for to-morrow, or for old age: but we should avoid anxiety. When the time of distress and trial < >ines. we must meet it with fortitude and resignation. Abp. Kenrick. 48 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. mete, ii Bhall be measured bo you again. And why seest thou the mote that is in thy brother's eye. and seest not the beam that is in thine own eye? Or how sayest thou to thy brother. Lei uie east the mote out of thine eve; and behold a beam is in thine own eyes? Thou hypocrite, cast first the beam out of thine own eye. and then shalt thou see to cast the mote out of thy brother's eve. Give not that which is holy to dogs: neither casi ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you. Ask, and it shall be given you; seek, and ye shall find: knock, and it shall be opened to you. For every one that asketh, reeeiveth: and he that seeketh. findeth; and to him that knoeketh, it shall be opened. What man is there among you. of whom if his son shall ask bread, will he reach him a stone? or if he shall ask him a fish, will he reach him a serpent? If ye then, being evil, know how to give good gifts to your chil- dren, how much more will your father who is in heaven, give good things to them that ask him? All things, therefore, whatsoever ye would that men should do to you, do ye also to them. For this is the law and the prophets. Filter ye in at the narrow gate: for wide is the gate and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate and strait in the way that leadeth to life: and few there are that find it ! Beware of false prophets, who come to you in the clothing of sheep, but inwardly they arc ravening wolves. By their fruits ye shall know them. Do men gather grapes of thorns, or tigs of thistles? Even so every g 1 tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. Fv.t\ tree that bringeth not forth gOQd fruit shall be rut down, and shall he cast into the fire. Wherefore by their fruits ye shall know them. (') Not every one that saith to me, Lord, Ford, shall enter into the kingdom of heaven; but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. Many will say to uie in that day, Ford. Ford, have not we prophesied in thy name, and cast out devils in thy name, ami done man \ miracles in thv name? And then will 1 declare A HISTORY OF THE WORSHIP OF GOD. til to them, I never knew you: depart from me, ye that work iniquity. Kvci'v one therefore thai beareth these my words, and doth them, shall be likened to a wise man that built his house upon a rock: and the rain fell, and the floods came, and the winds blew, and they heat upon that house, and it fell not, for it was founded on a rock. And every one that heard h these my words, and doth them not, shall be like a foolish man that built his house upon the sand: and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof. And it came to pass when Jesus had fully ended these words, the people were in admiration at his doctrine: for he was teach- ing them as one having power, and not as their Scribes and Pharisees. And when he was come down from the mountain great multitudes followed him." a. The copious extracts contained in this section form the Vth, Vlth and Vllth chapters of the gospel of St. Matthew.— The Mount of the Beatitudes from which the Saviour spoke is a conspicuous spot called in the language of the country Kurn Hat- tine, situated six miles north-west of the city of Tiberias on the lake of that name, called also lake of Capharnaum and Genesareth. — The gospel of the Beatitudes is to be read at mass on All Saints day which recurs in the darkest, gloomiest season of the year. It would seem as if the church designed to cheer up the poor, the meek, the afflicted, by reminding them that their reward is very great in heaven. b. On the feast of doctors the church reminds her chief min- isters that they are the salt of the earth, the light of the world, by directing them to read this passage in their ortice and in the mass. c. The church recalls to the mind of her children the doc- trine of her founder concerning the sanctity of marriage by (') Not by apparent fruits, but by those which are real, by the fruits of the Holy Spirit. Abp. Kenrick. *t 50 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. presenting His words to their consideration in the mass for the bridegroom and bride. She has received from Him the full meaning of them which are all obscurity to those outside of her pale. d. The church accomplishes faithfully the commandment of our Saviour regarding the manner of praying. All her children are taught to recite the Lord's prayer in their private devotions, and we remember none of her rites in which the saying of the Pater Noster is not prescribed. — During the mass its recitation aloud by the priest forms one of its most impressive cermonials. It is well to mention here that our Lord taught this same prayer on another occasion on the mountain of Olives, where the fact has been commemorated by the erection of the well known shrine of the pater. e. All the following instructions regarding purity of inten- tion, detachment from earthly things, the fear of God, are con- tinually placed before our eyes at different seasons of the year, in the liturgy, and show to evidence that the worship of God in the church which He has founded is not exterior only but full of spirituality. Section 12. the miraculous draught of pishes (Luke v. 1-11). "And it came to pass that when the multitudes pressed upon him to hear the word of God, he stood by the lake of Genesa- reth. And he saw two ships standing by the lake; but the fisher- men were gone out of them, and were washing their nets. And going into one of the ships that was Simon's he desired him to draw back a little from the land. And sitting, he taught the multitudes out of the ship. Now when he had ceased to sneak, he said to Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said to him; Master, we have laboured all the night, and have taken nothing, hut at th\ word 1 will let down the net. And when they had done this, they enclosed a ven A HISTORY OF THE WORSHIP OF GOD. 51 great multitude of fishes and their net brake. And they beck- oned to their partners that were in the other ship, that they should come and help them. And they came and filled both the ships. so that they were almost sinking. And when Simon Petersaw it, he fell down at Jesus's knees, Baying, Depart from me, fori am a sinful man, Lord. For he was wholly astonished, and all that were with him, at the draught of the fishes which they had taken. And so were also dames and John the sons of Zebedee, who were Simon's partners. And Jesus saith to Simon, Fear not; from henceforth thou shalt catch men. And having brought their ships to land, leaving all things, they followed him." Section 13. jesus heals a leper. — the fame of him spreads abroad, a. d. 28. (Mark i. 41-45; Luke v. 12-16; Matt. viii. 2-4). "And it came to pass, when he was in a certain city, behold a man full of leprosy, who seeing Jesus, and falling on his face, besought him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus having compassion on him, stretched forth his hand, and touching him, said to him, I will; be thou made clean. And when he had spoken, immediately the leprosy de- parted from him, and he was made clean. And he (barged him that he should tell no man; but go, show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony to them. And he being gone out, began to publish, and to blaze abroad the word; so that now he could not openly go into the city, but was without in desert-places, and they flocked to him from all sides. And great multitudes came together to hear, and to be healed of their infirmities. And he retired into the desert, and prayed." Section 14. returning to capharnaum, he heals the paralytic, AND CALLS MATTHEW. (Matt. ix. 2-9; Mark ii. 1-14; Luke v. 17-28). "And again he entered into Capharnaum after some days. And it was heard that he was in the house, and many came to- 52 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. gether, so that there was no mum, no not even at the door; and he .-pake the word to them. And it came to ]>ass on a certain day, as he sat teaching, that there were also Pharisees and doctors of the law sitting by, that were come out of every town of Galilee, and Jndea, and Jerusalem; and the power of the Lord was to heal them. And behold they brought to him one sick of the palsy lying in a bed. who was carried l>y four; and they sought means to bring him in. and to lay him before him. And when they could not find by what way they might bring him in, because of the multi- tude, they weut up upon the roof, and let him down through the tiles with his bed into the midst before Jesus. And Jesus, seeing their faith, said to the man sick of the palsy, Be of good heart, son, thy sins are forgiven thee. And there were some of the scribes sitting there, and think- ing in their hearts, Why doth this man speak thus? he blas- phemeth. Who can forgive sins but God only ? And Jesus, immediately knowing in his spirit that they so thought within themselves, saith to them. Why do ye think evil in your hearts ? Which is easier, to say to the sick of the palsy. Thy sins are forgiven thee; or to say, Arise, take up thy bed, and walk ? But that ye may know that the son of man hath power on earth to forgive sins (lie saith to the sick of the palsy), I say to thee. Arise, take up thy bed, and go to thy house. Ami immediately he arose, and taking up his bed. went his way in the sight of all; so that all wondered, and glorified God, that gave such power to men. And they were tilled with fear. Baying, We have seen wonderful things to-day. And Jesus went forth again to the sea-side: and all the mul- titude came to him. and he taught them. And when he was passing by, he saw a publican, named Levi, the son of Alpheus, sitting at the receipt of custom; and he saith to him. Follow me; and leaving all things, he rose up and Followed him." The foregoing passage is directed to be read at mass on the eighteenth Sunday after Pentecost. There are many passages or ceremonial rites in the liturgy of t he ( 'hurch, which remind us that her founder has given her power to forgive sins just as the pic-. Mil passage demonsi rates t hat t he Son of Man hail that power. A HISTORY OF THE WORSHIP OF GOD. 53 Section 15. jesus is entertained tx Matthew's bouse. — ins ANSWERS TO THE PHARISEES. (Matt. ix. 10-1 ", : Mark ii. 15-22 ; Luke v. 29-39). "And Levi made him a great feast in his own house. And ii came to pass, that as he sat at meat, many publicans and sinners 6at down together with Jesus and his disciples. For they were many, and they followed him. And the Scribes and the Pharisees, seeing that he ate with publicans and sinners, said to his disciples, Why doth your mas- ter eat and drink with publicans and sinners ? And Jesus answering said to them, They that are whole, need not the physician, but they that are sick. Go then and learn what this meaneth, I will have mercy and not sacrifice. (Osee vi. G). For I came not to call the just, but sinners, to penance. And the disciples of John and the Pharisees used to fast ; and they said to him. Why do the disciples of John fast often, and make .prayers, and the disciples of the Pharisees in like manner, but thine eat and drink ? And Jesus saitli to them, Can the children of the bride-chamber fast as long as the bride- groom is with them ? As long as they have the bridegroom with them, they cannot fast. But the days will come when the bridegroom shall be taken away from them ; and then they shall fast in those days. And he spake also a similitude to them : No man seweth a piece of raw cloth to an old garment ; otherwise the new piecing taketh away from the old, and there is made a greater rent. And no man putteth new wine into old bottles : otherwise the new wine will break the bottles, and it will be spilled, and the bottles will be lost. But new wine must be put into new bottles ; and both are preserved. And no man drinking old wine immediately hath a mind for new ; foi he saith, The old is better." 54 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. OHAPTEB V. THE SECOND YEAR OF THE MINISTRY. Section J. jesus goes the second time up to Jerusalem FOR THE PASSOVER. — HE HEALS THE CRIPPLE AT THE POOL OF BETHSAIDA. A. D. 28. second passover, (John v. 1-47). ••After these things was a festival day of the Jews, and Jesus went up to Jerusalem. Now there is at Jerusalem a pond called Probatica, which in Hebrew is named Bethsaida, having live porches. In these lay a great multitude of sick, of blind, of lame, of withered, waiting for the moving of the water. And an angel of the Lord descended at certain times into the pond, and the water was moved. And he that went down first into the pond after the motion of the water, was made whole of whatsoever infirmity lie lay under. And there was a crtain man there, that had been eight-and- thirty years under his infirmity. When Jesus had seen him lying and knew that he had been now a long time infirm, he saith to him, Wilt thou lie made whole ? The man answered him, Sir, I have no man, when the water is troubled, to put me into the pond : for whilst I am coming, another goeth down before me. Jesus saith to him, Arise, take up thy bed, and walk. And immediately the man was made whole; ami he took up his bed and walked. And it was the sabbath day. The dews therefore said to him that was healed, It is the Sabbath : it is not lawful for thee to take up thy bed. lie answered them, lie that made me whole, he said to me. Take up thy bed and walk. They asked him therefore, Who is thai man who said to thee, Take up th\ bed. and walk ? But he thai was healed knew not w ho it was ; for Jesus went aside from the multitude who were in thai place. Afterwards, Jesus lindeth him in t he temple, and saith to him, Behold thou art made whole; sin no more. Lest sojne worse thing happen to thee. The man went his way. and told the Jews that it was Jesus who had made him whole. Therefore did l he Jews persecute JesUS, because he did these things on the A HISTORY OF THE WORSHIP OF GOD. 55 Sabbath. But Jesus answered them. My Father worketh until now : and I work. Hereupon therefore the Jews sought the more to kill him, because he did Dot only break the Sabbath, but also said God was his Father, making himself equal to God. Then Jesus answered and said to them, Amen, amen I say uutii you, the Son cannot do anything of himself, hut what he seeth the Father doing ; for what things soever he doth, these the Son also doth in like manner. For the Father loveth the Son, and sheweth him all things which himself doth ; and greater works than these will he shew him, that ye may wonder. For as the Father raiseth up the dead, and giveth life, so the Son also giveth life to whom he will. For neither doth the Father judge any man. but hath given all judgment to the-Son; that all men may honour the Son as they honour the Father. He that honoureth not the Son honoureth not the Father, who hath sent him. Amen, amen I say unto you, that he who heareth my word, and believeth him that sent me, hath life everlasting; and cometh not into judgment, (') but is passed from death to life. Amen, amen I say unto you, that the hour cometh, and now is. when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in him- self, so he hath given to the Son also to have life in himself. (*) And he hath given him power to do judgment, because he is the son of man. Wonder not at this; for the hour cometh wherein all that are in the graves shall hear the voice of the Son of God. And they that have done good things shall come forth unto the resurrection of life; but they that have done evil, unto the resurrection of judgment. I cannot of myself do anything. As I hear, so I judge: and my judgment is just, because I seek not my own will, but the will of him that sent me. If I bear witness of myself, my wit- (') The believer who acts according to his faith is not liable to con- demnation. St. Augnstin shows from various passages of Scripture that ' judgment ' is here used for ' condemnation.* Abp. Kenrick. ( 2 ) The Son can do nothing of himself, but what he seeth the Father do. "The Father is omnipotent, the Son omnipotent, and the Holy Ghost omnipotent: and yet there are not three omnipotent^, but one omnipotent." Creed of St. Atuanasii/s. The Son, because he is a Son, has liis power from the Father, and so lie acts not as a person unbegot- ten and underived. but as a Son begotten of the Father from all eter- nity. Billuart. 56 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. ness is nol true.(') There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. Ye .-nit to John, and he gave testimony to the truth. But I receive not testimony from man; but I say these tilings, that ye may he saved. He was a burning and a shining light. And ye were willing for a time to rejoice in his light. But I have a greater testimony than that of John. For the works which the Father hath given me to perfect, the works them- selves which I do, give testimony of me, that the Father hath sent me. And the Father himself who hath sent me, hath given testimony of me: neither have ye heard his voice at any time, nor seen his shape. And ye have not his word abiding in you; for whom he hath sent, him ye believe not. Search the scriptures,( 2 ) for ye think in them to have life everlasting; and the same are they that give testimony of me. And ye will not come to me that ye may have life. I receive not glory from men. But I know you, that ye have not the love of God in you. I am come in the name of my Father, and ye receive me not: if another shall come in his own name, him ye will receive. How can ye believe who receive glory one from another, and the glory which is from God alone ye do not seek ? Think not that I will accuse you to the Father. There is one that accuse th you, Moses, in whom ye trust. For if ye did believe Moses, ye would perhaps believe me also: for lie wrote of me. But if ye do not believe his writings, how will ye believe my words ? (') Calculated to gain assent. ABP. Kenrk k. (*) The original may be either indicative or imperative, [neither case it is not a precept to all Christians to read the Bible, but an ad- monishment t<> the Jews that the very .Scriptures in which they thought to find eternal life would shew them that eternal life was to be found only in coming to Christ. "Ye derive," he says, " the greatest injury to your souls from the source from which you expect salvation: for you read the Scriptures in a contentions spirit, ami what might be condu- cive to your salvation does not pass through your mind." St. Cybtl quoted by Ar.r. KENKICK. a history of the worship of god. 57 Section %. the disciples pluck ears of corn - on the SABBATH DAY. — OUR LOKD's ANSWER TO THE Pharisees. (Matt. xxi. 1-8; Mark ii. 23-28; Luke vi. 1-5). "And it came to pass, on the second-first sabbath, that, as lie went through the coru-fields, his disciples, being hungry, began to pluck the cars, and did eat, rubbing them in their hands. And some of the Pharasees said to them, Why do ye that which is not lawful on the sabbath-days? And Jesus answering them, said. Have ye not read so much as this, what David did, when himself was hungry, and they that were with him: how he went into the house of God, Tinder Abiathar the high-priest, and did eat the loaves of proposition, which is was not lawful to eat but for the priests, and gave to them who were with him? Or have ye not read in the law, that on the sabbath-days the priests in the temple break the sabbath, and are without blame? But I tell you, that there is here a greater than the temple. And if ye knew what this meaneth, 1 'will have mercy, and not sacrifice (1 Kings xv. 22; Osee vi. 6), ye would never have condemned the innocent. And he said to them, The sab- bath was made for man, not man for the sabbath. Therefore the Son of man is Lord also of the Sabbath.'' Section 3. jesus works another miracle on the sab- bath. — THE FHARISKES AX1) HERODIANS (') CONSPIRE AGAINST him. (Matt. xii. 9-14; Mark iii. 1-6; Luke vi. (i-ll). ••Audit came to pass also on another sabbath that he entered into the synagogue, and taught. And there was a man whose right hand was withered. And the scribes and Pharisees watched if he would heal on the sabbath, that they might find an accusation against him. But he knew their thoughts; and said to the man who had the withered hand, Arise, and stand forth in the midst. And he arose and stood forth. Then Jesus said to them, I ask you if it be lawful on the sabbath-days to do I 1 ) The Herodiane were the court party amongst the Jews who up- held the power of Herod and C'a'sar. 58 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. good or to do evil; to save life, or to destroy? But they held their peace. But he said to them, What man shall there be among you that hath one sheep ; and if the same fall into a pit on the sabbath-day. will he not take hold of it and lift it out ? I low much better is a man than a sheep ? Therefore it is lawful to do a good deed on the sabbath-days. And looking round about on them with auger, being grieved for the blindness of their hearts, he saith to the man. Stretch forth thy hand. And he stretched it forth ; and his hand was restored unto him. And the Pharisees going out immediately made a consultation with the Herod ians against him, how they might destroy him." Section 4. jesus goes to the sea-side and works many miracles. — he chooses his twelve apostles. a. d. 28. ( Mark iii. 7-19 ; Luke vi. 12-16 ; Matt. x. 1-4) "But Jesus retired with his disciples to the sea : and a great multitude followed him from Gralilee and Judea, and from Jeru- salem, .and from Idumea, and from beyond the Jordan. And they about Tyre and Sidon, a great multitude, hearing the things which he did came to him. And he spake to his disciples that a small ship should wait on him because of the multitude, lest they should throng him. For he healed many; so that they pressed upon him to touch him as many as had evils. And the unclean spirits, when they saw him, fell down before him : and they cried, saying, Thou art the Son of God. And he strictly charged them that they should not make him known. That it might be fulfilled which was spoken by Isaias the prophet, saying. Behold my servant whom I havt chosen, my beloved in u-la>m my smd hath been well pleated. I trill j, at my Spirit upon him, and he shall show judgment to the Gentiles. He shall not contend, nor cry out, neither shall any man h> or his voice in the streets. The braised reed h< shall not break, and smoking flax he shall not extinguish, fill ht send forth judgment unto victory. And in his name the Gentiles shall hope. ( Isaias xlii. 1). And it came to pass in those days, that lie went out into a mountain to pray, and he passed the whole night in the prayer of God, And when day was come, he called unio him his dis- A HISTORY OF THE WORSHIP OF GOD. 59 ciples ; and he chose twelve of tliem ( whom also he named apostles). And he made that twelve should he with him, and thai he might send them to preach. And he gave them power to heal sicknesses and to cast out devils. Now the names of the twelve apostles are these : The first, Simon ; and to Simon he gave the name Peter, and James the son of Zehedee, and John the brother of James ; and he named them Boanerges, which is, the sons of thunder : and Andrew and Philip, and Bartholomew and Matthew, and Thomas and James of Alpheus, and Thad- deiis, and Simon the Oananaean, and Judas Iscariot, who also betrayed him." Not far from the Mount of the Beatitudes where our Lord had declared that those who would leave all things and follow Him, would sit upon thrones judging the twelve tribes of Israel, the Empress Helena had caused twelve large stones to be set up, which were called the twelve thrones, most probably on the spot where they stood when He chose them. Section 5. the sermon in the plain. (Luke vi. 17-49). ••And coming down with them, he stood in an open plain, and the company of his disciples, and a very great multitude of people from all Judea and Jurasalem, and the sea-coast both of Tyre and Sidon, who had come to hear him, and to be healed of their diseases. And they that were troubled with unclean spirits were cured. And all the multitude sought to touch him; for virtue went out from him, and healed all. And he, lifting up his eyes on his disciples, said: Blessed are ye poor ; for yours is the kingdom of God. Blessed are ye that hunger now; for ye shall be filled. Blessed are ye that weep now; for ye shall laugh. Blessed shall ye be when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the son of man's sake. Be glad in that day, and rejoice; for behold your reward is great in heaven. For according to these things did their fathers to the prophets. But woe to you that are rich; for ye have your consolation. Woe to you that are tilled: for ye shall hunger. Woe to you that laugh now; for ye shall mourn and weep. Woe to you 60 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. when men shall hless you; for according to these things did their fathers to the false prophets. But I say to you that hear, Love your enemies: do good to them that hate you. Bless them that curse you; and pray Eoi them that calumniate you. And to him that striketh thee on the cheek, offer also the other. And him that taketh away from thee thy cloak, hinder him not to take thy coat also. Give him that asketh thee, and of him that taketh away thy goods, ask them not again. And as ye would that men should do to you, do ye also to them in like manner. And if ye love them that love you, what thanks have ye ': for sinners also love those that love them. And if ye do good to them who do good to you. what thanks have ye ? for sinners also do this. And if ye lend to them of whom ye hope to receive, what thanks "have ye ? for sinners also lend to sinners, to receive as much. But love ye your enemies: do good and lend; hoping for nothing thereby: and your reward shall be great, and ye shall be the sons of the Most High; for he is kind to the unthankful and to the evil. Be ye therefore merciful, even as your father also is merciful. Judge not, and ye shall not be judged; con- demn not, and ye shall not be condemned. Forgive, and ye shall be forgiven. Give, and it shall be given to you: good measure, and pressed down, and shaken together, and running over shall they give into your bosom. For with the same meas- ure that ye shall measure, it shall be measured to you again. And he spake also to them a similitude: Can the blind lead the blind ? Do they not both fall into the ditch ? The disciple is not above his master, bul everj one shall be perfect, if he be as his master. And why sccst thou the mote in thy brother's eye; and the beam that is in thy own eye thou consideresi not ? Or how canst thou say to thy brother, Brother, Lei me pull the mote out of thy eye: when thou thyself sccst not the beam in thy own eye? Thou hypocrite, cast first the beam out of thy own eye; and then shalt thou sec (dearly to take out the mote from thy brother's eye. For there is no good tree that bringeth forth evil fruit: nor an evil tree that bringeth forth good fruit. For every tree is A HISTORY OF THE WORSHIP OF GOD. fil known by its fruits. For men do not gather ligs from thorns, nor from a bramble-bush do they gather grapes. A good man out of the good treasure of his heart, bringeth forth that which is good; and an evil man out of the evil treasure bringeth forth that which is evil. For out of the abundance of the heart the mouth speaketh. Ami why call ye me. Lord, Lord; and do not the things which I say ? Whosoever cometh to me. and heareth my words, and doeth them, I will shew you to whom he is like. He is like to a man building a house, who digged deep, and laid the foundations upon a rock. And when a Hood came, the stream beat vehemently upon that house, and it could not shake it, for it was founded on a rock. But he that heareth, and doth not, is like to a man building his house upon the earth without a foundation: against which the stream beat vehemently, and immediately it fell, and the ruin of that house was great.'" Section 6. — jesus heals the centurion's servant. (Luke vii. 1-10; Matt. viii. 5-13.) "And when he had finished all his words in the hearing of the people, he entered into Capharnaum. And the servant of a certain centurion, who was dear to him, being sick, was ready to die. And when he had heard of Jesus, he sent unto him the elders of the Jews, desiring him to come and heal his servant. And when they came to Jesus, they besought him earnestly, saying to him, He is worth that thou shouldst do this for him; for he loveth our nation, and he hath built us a synagogue. And Jesus saith to him, 1 will come and heal him. And Jesus went with them. And when he was now not far from the house the centurion sent his friends to him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldst enter under my roof. For which cause neither did I think myself worthy to come to thee ; but only say the word, and my servant shall be healed. For I also am a man subject to authority, having under me soldiers: and I say to one, Go, and he goeth; and to another. Come, and he cometh; and to my servant. Do this, and he doth it. And Jesus hearing it marvelled; and turning about to the multitude that followed him. he said Amen I say to you, I have 62 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. not found so great faith, not even in Israel. Ami J eaj to you, that many shall come from the east and the west, ami shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into the exterior darkness; there shall be weeping and gnashing of teeth. And Jesus said to the centurian, Go, and as thou hast be- lieved, so be it done to the. And the servant was healed at the same hour. And they that were sent, being returned to the house, found the servant whole who had been sick." Lord I am not worthy — Domine non mm dignus. — These words of the centurion we hear pronounced by the priest every time that he celebrates mass, and as acknowledgment of our sinfulness, are the best preparation for communion. The priest says them aloud both before communicating himself and before giving communion to the people. Section 7. jesus raises the widow's son to life. — john sends messengers to him. (Luke vii. 11-23: Matt. xi. 2-6.) "And it came to pass afterwards that he went into a city that is called Nairn, and there went with him his disciples and a great multitude. And when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother, and she was a widow; and a great multitude of the city was with her. And when the Lord saw her, being moved with pity towards her, he said to her, Weep not. And he came near and touched the bier. And they that carried it stood still. And he said. Young man, I say to thee, Arise. And he that was dead sal up, and began to speak; and he gave him to his mother. And there came a fear on them all, and they glorified God, saying, A great prophet is risen up among as; and God hath visited his people: And this rumorof him wenl forth through- out all Judea, and throughout all the country round about. And John's disciples told him of all these things. Now when John had heard in prison the works of Christ, sending two of his disciples he said to him, Art thou he that art to come, or look w e for another? A HISTORY OF THE WORSHir OF GOD. 63 And when the men were come unto him, they raid, John the Baptist hath sent us to thee, saying. Art thou he that art to come, or look we for another? (And in that same hour, he cured many of their diseases, and hurts, and of evil spirits; and to many that were blind he gave sight.) And answering, he said to them, Go and relate to John what ye have heard and seen: the blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the gospel is preached; and blessed is he whosoever shall not be scandalized in me." We read the history of the resurrection of the widow's son, on the Friday preceding Passion Sunday, that is at a season of the year when mother church prays for the spiritual resurrection of her sinful children. Also on the feast of St. Monica, May 4th. To St. Monica the devoted mother of Augustine it was said by St. Ambrosius, that a son who cost his mother so many tears could not perish. No trace of a large city remains now on the site where Nairn stood. The pilgrim, however, contemplates with emotion the walls of a humble shrine rising on the spot (1880) where our Lord said "weep not," "'young man, I say to thee arise." Section 8. jesus speaks to the people about .tohn, and upbraids certain cities for their unbelief. ( Matt. xi. 7-30; Luke vii. 24-35). "And when the messengers of John were departed, he began to speak to the multitude concerning John. What went ye out into the desert to see ? a reed shaken with the wind ? But what went ye out to see ? a man clothed in soft garments ? Behold. they that are in costly apparel and live delicately are in the houses of kings. But what went ye out to see ? a prophet ? Yea, I say to you, and more than a prophet. This is he of whom it is written, Behold, I send my angel before thy face, who shaU prepare thy way before thee. (Malach. iii. 1). For I say to you, Amongst those that are boru of women, there is not a greater prophet than John the Baptist ; but he that is the lesser in the kingdom of God is greater than he. And from the days 64 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. of John the Baptist until now the kingdom of heaven Buffereth violence, and the violent bear it away. For all the prophets and the law prophesied until John ; and if ye will receive it- he is Elias that is to come. He that hath ears to hear, let him hear. And all the people that heard, and the Publicans, justified God, being baptized with John's baptism ; but the Pharisees ami the lawyers despised the counsel of God against themselves, being not baptised by him. And the Lord said, Whereunto, then, shall I liken the men of this generation ? and to what are they like ? They are like to children sitting in the market-place, and speaking one to an- other, and saying, We have piped to you, and ye have not danced; we have mourned, and ye have not wept. For John the Bap- tist came neither eating bread nor drinking wine, and ye say. He hath a devil. The son of man is come eating and drinking. and ye say, Behold a man that is a glutton and a drinker of wine, a friend of Publicans and sinners ; and wisdom is justified by all her children. Then began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance. Woe to thee, Corozain ; woe to thee, Bethsaida ; for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you. And thou, Capharnaum, shalt thou be exalted up to heaven ? thou shalt go down even unto hell. For if the miracles that have been wrought in thee had been wrought in Sodom, perhaps it had remained unto this day. But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment than for thee. At that time Jesus answered and said, I confess to thee, Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Yea, Father, for so hath it seemed good in th\ sight. All things are delivered to me by my Father. And no one know- eth the Son hut the Father J neither doth any cue know the Father hut the Son, and he to whom it shall please the Son to reveal him. Come to me, all ye that labour and are burdened, and I will refresh you. Take up my yoke upon you, and learn of me, for I am meek and humble of heart: and ye shall find rot to your souls. For my yoke is sweet, and my burden light." A HISTORY OF THE WORSHIP OF GOD. 65 The wearing of a cincture of coarse cloth around their loins, ami sprinkling their head with ashes were a common practice among the ancients in days of mourning, in times of affliction, public calamities and as a symbol of sorrow for sin and as means to atone for it. Private practices of this kind are common in the church among the devout ; and we all remember the ceremony of Ash Wednesday, when by putting ashes on our forehead the priest says to us. •• remember man that dust thou art and into dust thou shalt return." — When public penitents come to the Cathedral Church on Holy Thursday to receive their penance, they must come thither clothed in vile garments. A most touching memorial of the words of Christ is the invo- cation in the litany of the name of Jesus: "Jesus meek and humble of heart have mercy on us." In the rite of the ordination of a priest, the prelate says to the ordained, while unfolding the stole and crossing it over his breast, '"Receive the yoke of the Lord, for his yoke is sweet, and his burden light." We have also in the rite of baptism the anointing of the breast and shoulders of the recipient of the sacrament, denoting grace received to carry the yoke and burden of Christ. Section 9. on the same day he dines in the house of simon the phaeisee. — the conversion qf mar1 magdalen, a.nd pabable of two dektors. (Luke. vii. 36-50). ••And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat. And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster- bos of ointmenl ; and standing behind at his feet, -he began to wash his feet with tears, and wiped them with the 66 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. hairs of her head, and kissed his feet and anointed them with the ointment. And the Pharisee who had invited him seeing it, spake within himself, saying. This man if lie were a prophet, would know surely who and what kind of a woman this is that toucheth him, that she is a sinner. And Jesus answering said to him. Simon, I have something to say to thee. But he said, Master, say it. A certain creditor had two debtors ; the one owed five hundred pence, and the other fifty. And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loved him most ? Simon answering said, I suppose that he to whom he forgave most. And he said to him, thou hast judged rightly. And turning to the woman, he said unto Simon. Dost thou see this woman ? I entered into thy house, thou gavest me no water for my feet : but she with tears hath washed my feet, and with her hairs hath wiped them. Thou gavest me no kiss ; but she, since she came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint: but she with ointment hath anointed my feet. Wherefore I say to thee. Many sins are forgiven her. because she hath loved much. But to whom less is forgiven, the same loveth less. And he said to her. Thy sins are forgiven thee. And they that sat at meat with him began to say within themselves. Who is this that forgiveth sins also ? And he said to the woman, Thy faith hath made thee safe ; go in peace.'' Many young ladies there are in the Catholic church, who imitating Magdalen in her penance, though they never followed her evil examples, do, through love of Christ, part with the hair of their head, and all that may be an occasion of sin. There are others, who had imitated the ways of Magdalen, who retire into houses of penance and are known there as Magdalene. In these asylums they give all their affections to Jesus Christ, and many sine are forgiven them because they love Him much. The devoted Nuns who make themselves the mothers and sisters of the fallen, remember that Jesus Christ came from heaven to save sinners. We commemorate the conversion of .Mary .Mag- dalen on t he 22nd day of •) nlv. A HISTORY OF THE WORSHIP OF GOD. 07 Section l<>. jbsus makes a second circuit thbotjgh Gali- lee. — ON HIS RETURN TO OA I'll A I! \ T A I \l HE HEALS THE BLIND AND l>l MB DEMONIAC. A. It. 28. (Luke viii. l-:'» : Mark iii. 20-30 ; Matt. xii. 22-37). "And it came to pass afterwards, that he travelled through the cities and towns, preaching and publishing the good tidings of the kingdom of God ; and the twelve with him, and certain women who had been healed of evil spirits and infirmities, — Mary who is called Magdalen, out of whom seven devils were gone forth, and Joanna the wife of Chusa, Herod's steward, and Susanna, and many others who ministered unto him of their substance. And they came to a house ; and the multitude eometh to- gether again, so that they could not so much as eat bread. And when his friends heard of it, they went out to lay hold on him ; for they said, He is become mad. One possessed with a devil, blind and dumb, was offered to him ; and he healed him; so that he spake and saw. And all the multitudes were amazed, and said, Is not this the son of David ? And the scribes who were come down from Jerusalem said, He hath Beelzebub, and by the prince of devils he casteth out devils. And Jesus knowing their thoughts, after he had called them together, said to them in parables. How can Satan east out Satan ? Every kingdom divided against itself shall be made desolate : and every city or house divided against itself shall not stand. And if Satan east out Satan, he is divided against him- self ; how then shall his kingdom stand ? And if I by Beelze- bub cast out devils, by whom do your children cast them out ? Therefore they shall be your judges. But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you. Or how can any one enter into the house of the strong. and rirle his goods, unless he first bind the strong ? and then he will rifle his house. lie that is not with me is against me ; and he that gathereth not with me scattereth. Therefore I say to you. Every sin and blasphemy shall be forgiven men ; but the blasphemy of the Spirit shall not be for- given. And whoever shall speak a word against the Son of man. it shall be forgiven him. Hut he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall 68 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. be guilty of an everlasting sin. (') Because they said. Be hath an unclean spirit. Either make the tree good, and its fruit good : or make the tree evil, and its fruit evil ; for by the fruit the tree is known. generation of vipers, how can ye speak good things, whereas ye are evil? for out of the abundance of the heart the mouth speaketh. A good man out of a good treasure bringeth forth good things, and an evil man out of an evil treasure bring- eth forth evil things. But I say unto you. that every idle word that men shall speak, they shall render an account for it in the day of judgment. For by thy words thou shalt he justified, and by thy words thou shalt be condemned. Section 11. the Pharisees ask for a sign. — Christ's MOTHER AND HIS BRETHREN SEEK HIM. (Matt. xii. 38-50; Mark iii. 31-35). "Then some of the Scribes and Pharisees answered him. say- ing. Master, we would see a sign form thee. And he answered and said to them, An evil and adulterous generation seeketh a sign; and a sign shall not he given it, but the sign of Jonas the prophet. For as Jonas was in the whale's belly three days and three nights, so shall the Son of man be in the heart of tin- earth three days and three nights. The men of Ninive shall rise in judgment with this genera- tion, and shall condemn it; because they did penance at the preaching of Jonas. And behold a greater than Jonas here. The queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and beheld a greater than Solomon here. And when an unclean spirit has gone onl of a man. he walketh through dry places seeking rest, and tindeth none. OTlir sin here spoken of is thai blasphemy by which the Pharisees attributed the miracles of ( 'ln-ist. wrought by the Spirit of God, t<> Beel- zebub, the prince of devils. N<>w this kind of sin is usually accompanied with su much obstinacy and such wilful opposing the spirit <>f God and the known truth, thai men who arc guilty of it arc seldom or never con- verted ; and therefore are never forgiven, because they will not repent. ( otherwise there is no sin which < tod cannot <>r will not forgive to such as sincerch repenl and have recourse to the keysof theChUTCn. DOUAY. A HISTORY OF THE WORSHIP OF GOD. 69 Then he saith. I will return into my house from whence 1 came out. And coming, he findeth it empty, swept, and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. So shall it be also to this wicked generation. As he was yet speaking to the multitudes, behold his mother and his brethren (') stood without seeking to speak to him. And the multitude sat about him. And one said unto him. Be- hold, thy mother and thy brethren stand without, seeking thee. Bui he answering him that told him, said, Who ( 9 ) is my mother, and who are my brethren? And stretching forth his hand towards his disciples, he said, Behold my mother and my brethren. For whosoever shall do the will of my Father that is in heaven, he is my brother, and sister, and mother/' SECTIOX 12. THE PARABLES OF THE SOWER, OF THE COCKLE, OF THE MISTARD-SEED, AND OF THE LEAVEN. (Matt, xiii 1-0 24-35; Mark iv. 1-9, 20-32; Luke viii. 4-8). "The same day Jesus going out of the house, sat by the sea- side. And great multitudes were gathered together unto him. so that he went up into a boat and sat; and all the multitude stood on the shore. And he taught them many things in parables, and said unto them in his doctrine, Hear ye: behold, the sower went out to sow his seed; and as he sowed, some fell by the way-side, and it was trodden down, and the birds of the air came and ate it up; and some others fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth: and when the sun was risen, it was scorched, and be- cause it had no root, it withered away. And some fell among thorns, and the thorns grew up and choked it, and it yielded no fruit. And some fell upon good ground, and brought forth (') The word here signifies his cousins or kinsmen, whom the He- brews were accustomed to call brethren. (•') This was not spoken by way of slighting his mother, but to show- that we are never to suffer ourselves to be taken from the service of God by any inordinate affection to our earthly parents: and that what our Lord chiefly regarded in his mother was her doing the will of his Father in heaven. DOUAY. 70 THE LIFE OF JESUS CHRIST IN OUR CEREMONIES. fruit that grew up, and increased, and yielded, one thirty, an- other sixty, and another a hundred. And he said, He that hath cars to hear, let him hear. Another parable he proposed to them, saying, The kingdom of heaven is likened to a man that sowed good seed in his field. But while men were asleep, his enemy came and oversowed cockle among the wheat, and went his way. And when the blade was sprung up, and had brought forth fruit, then ap- peared also the cockle. And the servants of the good man of the house coming said to him, Sir, didst thou not sow good seed in thy field? whence then hath it cockle? And he said to them, An enemy hath done this. And the servants said to him. Wilt thou that we go and gather it up? And he said, No; lest per- haps gathering up the cockle, ye root up the wheat also to- gether with it. Suffer both to grow until the harvest: and in the time of the harvest I will say to the reapers. Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn. And he said, So is the kingdom of God, as if a man should cast seed into the earth, and should sleep, and rise, night and day, and the seed should spring and grow up whilst he knoweth not; for the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear. And when the fruit is brought forth, immediately he putteth in the sickle, be- cause the harvest is come. Another parable he proposed to them, Baying, To what shall we liken the kingdom of God, or to what parable shall we com- pare it? It is as a grain of mustard seed, which when it is sown in the earth is less than all the seeds that are in the earth; and when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, bo that the birds of the air may dwell under the shadow thereof. Another parable he spake to them. The kingdom of hea\cn LB like to leaven, which a woman took and hid in three meas- ures of meal until the whole was leavened. And with many such parables he spake to them the word. according as they were able to hear. And without parable he did not speak unto them; that it might hi' Fulfilled which was spoken by the prophet, Baying, Twill open my month in />