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Where the reed-encircled fountain
Brings again the destined prey.
The tall Giraffe stoops down to 'drink;
Rides proudly_tearing as he flies.
Is mustered in this hour of need
Spurns with wild hoof the thundering plain.
To extinguish human life by the hand of violence, must be quite a different thing in the eyes of a skeptic, froin what it is in those of a Christián. With the skeptic, it is nothing more than diverting the course of a little red fluid, called blood; it is merely lessening the number by one, of many millions of fugitive, contemptible creatures. The Christian sees in the same event, an accountable being cut off from a state of probatiòn,and hurried perhaps unprepared, into the presence of his Judge, to hear that final, that irrevocable sentence, which is to fix him for ever in an unalterable condition of felicity or wo.—Robert Hall.
Dedication of the Temple.—Milman. 1 For seven years and a half the fabric arose in silence.
All the timbers, the stones, even of the most enormous size, measuring between seventeen and eighteen feet, were hewn and fitted, so as to be put together without the sound of any tool whatever: as it has been expressed, with great poetical beauty,
“Like some tall palm the noiseless fabric grew.” At the end of this period, the temple and its courts being completed, the solemn dedication took place, with the 2 greatest magnificence which the king and the nation could
display. All the chieftains of the different tribes, and all of every order who could be brought together, assembled. David had already organized the priesthood and the Levites; assigned to the 38,000 of the latter tribe, each his particular office. 24,000 were appointed for the common duties, 6000 as officers, 4000 as guards and porters, 4000 as singers and musicians. On this great occasion, the dedication of the temple, all the tribe of Levi, without regard to their courses, the whole priestly order of every 3 class, attended. Around the great brazen altar, which rose in the court of the priests before the door of the temple, stood-in front the sacrificers, all around the whole choir, arrayed in white linen. 120 of these were trumpeters, the rest had cymbals, harps, and psalteries. Solomon himself took his place on an elevated scaffold, or raised throne of brass. The whole assembled nation crowded
the spacious courts beyond. The ceremony began with the preparation of burnt-offerings, so numerous that they
could not be counted. At an appointed signal commenced 4 the more important part of the scene, the removal of the ark, the installation of the God of Israel in his new and appropriate dwelling, to the sound of all the voices and all the instruments, chanting some of those splendid odes contained in the psalms. The ark advanced, borne by the Le• vites, to the open portals of the temple. It can scarcely he doubted that the 24th Psalm, even if composed before, was adopted and used on this occasion. The singers, as it drew near the gate, broke out in these words : (h) “Lint
up your heads, () ye gates, and be ye listed up, ye everlast5 ing doors, that the King of Glory may come in.” It was answered from the other part of the choir, “ Who is the King of Glory?” The whole choir responded : (h) “The Lord of Hosts, he is the King of Glory.” When the procession arrived at the Holy Place, the gates flew open; when it reached the Holy of Holies, the veil was drawn back. The ark took its place under the extended wings of the cherubim, which might seem to fold over, and receive it under their protection. At that instant all the trumpeters
and singers were at once “to make one sound to be heard O in praising and thanking the Lord; and when they lifted
up their voice, with the trumpets, and cymbals, and instruments of music, and praised the Lord, saying, for he is good, for his mercy endureth for ever, the house was filled with a cloud, even the house of the Lord, so that the priests could not stand to minister by reason of the cloud ; for the glory of the Lord had filled the house of God.” Thus the Divinity took possession of his sacred edifice. The king then rose upon the brazen scaffold, knelt down, and spread
ing his hand towards heaven, uttered the prayer of conse7 cration. The prayer was of unexampled sublimity : while
it implored the perpetual presence of the Almighty, as the tutelar deity and the sovereign of the Israelites, it recognised his spiritual and illimitable nature. “But will God in very deed dwell with men on the earth ? behold, heaven, and the heaven of heavens cannot contain thee ;-how much less this house which I have built.” It then recapitulated the principles of the Hebrew theocracy, the dependence of the natural prosperity and happiness on the national con8 formity to the civil and religious law. As the king concluded
in these emphatic terms-“Now, therefore, arise, O Lord God, into thy resting-place, thou and the ark of thy strength: let thy priests, O Lord God, be clothed with salvation, and thy saints rejoice in goodness: O Lord God, turn not a way the face of thine anointed : remember the mercies of David thy servant”-the cloud, which had rested over the Holy of Holics, grew brighter and more dazzling; fire broke out and consumed all the sacrifices; the priests stood without, awe-struck by the insupportable 9 splendor; the whole people fell on their faces, and wor
shipped and praised ihe Lord, " for he is good, for his mercy is for ever.” Which was the greater, the external** magnificence, or the moral sublimity of this scene? Was it the temple situated on its commanding eminence, with all its courts, the dazzling splendor of its materials, the innumerable multitudes, the priesthood in their gorgeous attire, the king, with all the insignia of royalty, on his throne of burnished brass, the music, the radiant cloud filling the temple, the sudden fire flashing upon the altar, the whole 10 nation upon their knees? Was it not, rather, the religious
grandeur of the hymns and of the prayer: the exalted and rational views of the Divine Nature, the union of a whole people in the adoration of the one Great, Incomprehensible, Almighty, Everlasting Creator ?
LESSON XXX. Prayer of Solomon at the Dedication of the Temple.-BIBLE. 1 AND Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven: and he said, Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart: who hast kept with thy servant David my father that thou promisedst him : thou spakest also with thy mouth, and hast fulfilled it with · thy hand, as it is this day. Therefore now, Lord God of
Israel, keep with thy servant David my father that thou 2 promisedst him, saying, There shall not fail ihee a man in iny sight to sit on the throne of Israel; so that thy chil
dren take heed to their way, that they walk before me as thou hast walked before me. And now, O God of Israel, , let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father. But will God indeed dwell on the earth? Behold the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded ? Yet have thou respect unto the prayer
of thy servant, and to his supplication, O Lord iny God, to 3 hearken unto the cry and to the prayer, which thy servant prayeth before thee to-day: that thine eyes may be opea
toward this house night and day, even toward the place of w which thou hast said, My name shall be there : that thou
mayest hearken unto the prayer which thy servant shall make toward this place. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling-place: and when thou hearest, forgive.
If any man trespass against his neighbor, and an oath 4 be laid upon him to cause him to swear, and the oath come before thine altar in this horise: then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.
When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house then hear thou in heaven, and forgive the sin of thy pijple Israel, and bring 5 them again unto the land which thúu gavest unto their fathers.
When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them: then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance. i ' ii. ro,
If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities, whatsoever plague, whatsoever sickness tliere be; what prayer and