a thing could preserve them from evil? But similar proceedings really take place in heathen countries. A few years ago, there was an account, in the letter of a missionary, about a boy who came to school in India, where he learned respecting Christ, and to repeat the commandments. His parents one day ordered him to worship an image which they had lately bought; but he knew that it was sinful, and refused to do so. He patiently endured a great deal of ill-treatment: at length his parents saw that he was dutiful in all other respects, and they did not any longer require him to worship their image.

Lamentable as the folly of worshiping idols may appear, there are similar practices, not only in heathen lands, but in countries called Christian, and even in our own day. It is related of Louis XI., king of France, a most cruel and vile character, that he wore a great number of small images of saints around his hat, and that, when he was in any great trouble, he used to kneel down, take out one or other of the images, put it on the table, and pray to it! Dr. Moore saw a great number of shops at Loretto, in Italy, a few years ago, which were full of these little images. velers may notice the same in all countries where the Romish religion prevails. Jowett represents the pagan traffic for shrines, and other idolatrous articles, graphically described by the prophet, (Isa. xliv, 9-18,) as being in full activity in Romish countries even now. They are openly sold, and many persons got their livelihood by making

them.

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After a time, when the Israelites began to follow the wicked customs of the idolatrous nations around them, they had workmen to make their images. Such persons are described by the prophets, Jer. x, 3-5; and Isa. xl, 20; xliv, 17-20. Various passages in the books of Kings and Chronicles show that images were made, and even set up in the temple, by the kings, particularly Manasseh.

See

2 Chron. xxxiii, 7. Many passages in those books awfully describe the manner in which the Jews refused to listen to the repeated warnings of the prophets against their idolatry, until, at length, they were carried captive to Babylon. Since that time, down to the present day, the Jews never have worshiped graven images.

The prophet Ezekiel (viii, 8–12) speaks of chambers of

imagery. This is strikingly illustrated by the tombs of Egypt, which often have several rooms cut out in the rock, the walls literally covered with figures. These are sculptured or cut out, till they are slightly raised on the surface of the wall, and then painted. Belzoni ascertained the process from unfinished specimens, and fully describes it.

CHAPTER X.

NATURAL HISTORY-PHILOSOPHY.

THE Jews were well informed on subjects of natural history. They were acquainted with the nature of the different animals and plants, and other objects of creation. But their knowledge on these points was very inferior to that which we enjoy. In this, as in other respects, more talents are committed to our care; let us beware of neglecting to use them aright, Matt. xxv, 29. Solomon was skilled in the sciences. 66 He spake of trees, from the cedar-tree that is in Lebanon, even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes," 1 Kings iv, 33. This, as well as other knowledge, was given in answer to his prayer for wisdom, 2 Chron. i, 7-12.

There are also other places in the Bible, which show that the Jews, and other nations, were not ignorant on these subjects. There are many beautiful passages in the Book of Job, (see chaps. xxxvii to xli,) which prove that the patriarchs were accustomed to observe the works of God, and the wonders of creation. The Book of Job is one of the most ancient parts of Scripture. Moses also frequently refers to animals in a manner which shows that he was well acquainted with all circumstances respecting them. From Psalm viii, it is plain that David used to study the works of creation; indeed, pious persons in all ages have endeavored to acquaint themselves, more or less, with the works of the Almighty. Those who live in the country have the best opportunity for making such observations. Let them turn to what is said about the ant, Prov. vi, 6; xxx, 25; about the spider, Job viii, 14; Prov. xxx, 28; the horse,

Job xxxix, 19; Psa. xxxiii, 17; the eagle, Deut. xxxii, 11; the coney, Prov. xxx, 26; the wild ass, Job xxxix, 5-8;

66

THE WILD ASS.

and elsewhere of other animals and plants,-they may learn useful lessons. Let them remember, that the texts in which things respecting these animals are alluded to, explain other passages; thus, as a sheep before her shearers is dumb," (Isa. liii, 7,) explains how patiently Christ endured all the pains he suffered for us. The lamb without blemish or spot, (Lev. ix, 3; 1 Pet. i, 19,) showed that Christ was holy, harmless, and undefiled.

With respect to astronomy and the heavenly bodies, the knowledge in ancient times was more limited: they had not the advantage of telescopes. Yet from several passages in Job and elsewhere, it is plain that they observed the stars, and all the host of heaven. The inhabitants of the country round Babylon early observed the stars with great accuracy, and ascertained much respecting the motions of the heavenly bodies. The wonders they beheld caused them to worship the host of heaven, which was the earliest species of idolatry. Job alludes to this (ch. xxvi, 7) when, speaking of the power of God, he says, "He hangeth the earth upon nothing:" which proves that they understood something about the wonderful manner in which the earth is, as it were, suspended in the heavens. But the Bible was written to make men wise unto salvation, under the teaching of God the Holy

Spirit. This is so fully set forth, that even a plain man may understand the evil of sin, and the truths of the gospel; though he may be very much puzzled to make out a learned book about natural history or astronomy. When any remark is made respecting the sun, moon, and other heavenly bodies, they are usually spoken of just as they appear to

our view.

The ancient Greek philosophers principally derived what good there is in their systems from the Jews. Thales was in Egypt at the time when many of them were captive in that land; and there is good reason to believe that Pythagoras was in Judea, and also had much intercourse with the captives at Babylon.

CHAPTER XI.

DIVISIONS OF TIME.

THE Eastern computations of time by days, months, and years, were made from observations of the heavenly bodies. The Jewish day was reckoned from evening to evening, Lev. xxiii, 32. In the account of the creation, (Gen. i,) the evening is mentioned before the morning. The day varied in length at different times of the year; but not so much as in England, Judea being more to the south. The longest day is about fourteen hours, consequently the shortest is about ten. The day was divided into four parts, Neh. ix, 3; afterwards into twelve hours. Sun-dials were constructed to mark the divisions of time. The ancients had no clocks or watches like ours; but they had some contrivances to find out how time passed: as by cups with very small holes in the bottom, which, being put to float in a vessel of water, would sink in a certain space of time; or by burning long candles with marks along them, or other methods.

The first mention of hours is Dan. iii, 6, 15: and, as the Jews were then captives in Babylon, it is probable they learned this division of time from the Chaldeans, who were great astronomers. The hours were counted from six in the morning to six in the evening; consequently, the third hour was our nine in the morning, the ninth hour was our

three in the afternoon: see Mat. xx, 3, 5, 6, 9; many other texts are explained by this. The night was at first divided into three parts, called watches: see Lam. ii, 19; Judg. vii, 19; Exod. xiv, 24. These divisions would be longest in winter; and it is easy to suppose how ardently the morning light would be desired by those who watched during a long, severe winter night, Psa. cxxx, 6. In the time of our Saviour, the night was divided into four watches: see Mark xiii, 35.

The two evenings, Exod. xii, 6, margin, was the time between three and five. The paschal lamb was sacrificed at that time. Our blessed Lord, who was represented by that lamb, expired at three, and was taken down from the cross at sunset, about five.

The division of weeks has nothing to do with the observations, or the periods, of heavenly bodies. It proceeds from the institution of the Sabbath, Gen. ii, 2. The Jewish Sabbath was on the seventh day, or Saturday. After the resurrection of our blessed Lord, the day of rest was altered to the first day, that on which he rose from the dead. The reasons for this are shown in many books written upon the subject.

It is remarkable that the division of time into weeks, or periods of seven days, has been found among heathen nations, as well as Jews and Christians. It was observed by the Greeks and Romans of old, and it is now regarded by the Chinese and East Indians. It is a striking proof that all nations descended from one parent, and that the observance of the Sabbath was a Divine command, as is recorded in the Bible.

The observance of Sabbatical and jubilee years, (see Lev. xxv,) had reference to the institution of the Sabbath. Many texts direct the holy observance of this day, and Sabbath-breaking constantly leads on to other crimes. It is sad to see how common this sin is. It is a national sin, and if persisted in, will bring down national judgments upon Christendom, as it did on Judea of old, 2 Chron. xxxvi, 21. Let us remember the Sabbath-day to keep it holy.

very

The Jewish months were lunar months; that is, each was nearly one change or revolution of the moon, being alternately twenty-nine and thirty days. Persons were set to watch on the tops of high hills for the first appearance of the