Section I. Old Testament History

Lent is come again with its graces: but of what use are the growing years if the love of God grows not also? But to love God more, we must learn God more. Let us select therefore some of the wonderful actions which God has done, and by which He reveals His character. I. The Fall of the Angels. Only the awe- stricken eye of contemplatives can see Him alone, an outspread formless solitude, a life not flowing nor noted by time, a grandeur unmeasured by space: now see Him surrounded by His new creation, leaping like waves in the brightness of the morning.

1. Beauty of this creation.

2. Immense joy of God in it.

3. Immense tenderness, like a mother s over her first-born.

4. First act of worship and love, made unanimously.

5. A third part fall in love with their own beauty recoil at the Sacred Humanity: beautiful as they were, God had yet a more beautiful beauty in store and it is an offence to them.

6. Duration of trial unknown but very short, suiting angelic intelligence.

7. Contest of the good angels with them an intellectual one.

8. The moment expires, and they fall.

9. Unutterableness of their ruin.

II. Analysis of their sin.

1. They rested on self and loved it.

2. Attachment to their own opinion.

3. Want of promptitude to submit and adore.

4. Contentment with natural beatitude.

5. No wish to attack God, but simply to be apart from Him.

III. Lessons learned about God.

1. The singleness of His sanctity.

2. The swiftness of His justice.

3. His adorable recklessness: no consideration weighed with Him but that of His own glory.

4. Secret individual justice to each fallen spirit, meting out to each its exact punishment.

5. His blessed tranquillity amidst the irrevocableness of so vast a ruin.

This is the God with Whom we have to do to Whom we make our promises and resolutions-and from Whom alone we look for our eternal life.

THE FLOOD.

All hearts have Edens from which God s justice drives them, or, if not His justice, even His very love; and yet all hearts linger fondly on the frontiers of the Edens from which they have been exiled. I. The history.

1. Was it not in the evening that God hlessed the world? Hence came evening peace, the suspension of the punishment of labour.

2. So on Adam s first evening out of Eden.

3. His nine hundred years of penance: we be lieve him to have been a great saint.

4. Two races: and mixed marriages between them.

5. Giants in those days, as though growths of the fresh earth.

6. Increase of wickedness Adam s death then seven hundred years.

7. Noe, the preacher of justice: secrecy of his immense holiness.

8. Noe building the Ark and preaching.

9. Animals going into the Ark.

10. God shutting him in: evident miraculousness of the whole account.

11. Hill tops, and waste of waters: a slow judgment, not like the Fall of the Angels:

and effected chiefly by agony of mind and breakings of heart.

12. The waters rise with their inexorable in crease: the bridal songs are hushed; there are fearful intervals of silence and of wailing; the strange calamity is scarce believed even though it has come; the voices of children are extinguished, and the women s lamenta tions die out feebly in the cold greedy water, and the awful woful sounds of men in their last agony; there must be sorrow even in the Ark, and a fear of the silence which has usurped the many-voiced dear earth of God. The flood surges against the keel of the unearthly ship: there is now no other sound. II. Lessons.

13. Patience of this judgment: He treats men differently from angels.

14. Mercy in the midst of it: St. Chrysostorn savs that most were saved.

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3. Yet there is still the same adorable recklessness judgment on a vast scale.

4. There are giants now as then- - science, politics, wealth, trade, progress, civilization but God is a greater, taller giant.

5. Saints now, as then, are the saviours of the earth.

6. Mixed marriages are mentioned as the seeming motive for the Flood.

7. Our Lord s description of Noe s times, like the times before the day of judgment; sins of omission; just as with the angels, not so much revolt, as a wish to stand apart: in these days it is God s interference which annoys men; the world wants to belong to itself.

God on the first Friday evening blessing the variegated virgin earth now He looks through the rents of the wild ponderous clouds, and the whole scene is a boundless plain of turbid and resounding waters: a strange trouble of the dull crimson sunset is forcing its way through the volumes of dense mist, and making the waters look like a field of some bloodcoloured metal; only, like a black spot, there floats the single Ark far away amidst the slanting rain in the red light of that unnatural sea!

III. THE TOWER OF BABEL.

I. We now approach one of the strangest events in the history of man, and one of the strangest judgments of God.

1. Devastated scenery after the flood: gradual gauzelike greening of the earth, from vales upwards.

2. God s ardour of love at Noe s sacrifice: He binds Himself to curse the earth no more.

3. Noe and his house lived among the moun tains of Armenia for fear of floods, loving the sight of Ararat, where the curious Ark still lay.

4. Sweet sights of rainbows spanning the green Armenian valleys.

5. Noe s preaching: but Nimrod his great-grandson seduces the people from him, as they multiply; and they begin the heresy of star worship, also hunting instead of tilling the ground.

6. Under Nimrod they move to the mighty plains of Sennaar: by the swift Tigris and the slow gliding Euphrates, with its smooth lips on a level with the sward black buffa loes spotting the dark green morasses rivers fringed with evergreen plumes of date palm, populous with doves, pelicans, and multi tudes of waterfowl bitterns in the pools of the marshes men hawking gazelles upon the plains.

7. This was the beginning of politics. " When the nations had conspired together to consent to wickedness."*

8. They determined to build the tower, with bricks of clay, chopped reeds, and bitumen, of immense height, with a carriage road winding on the outside covering it with a yellowish white glaze.

9. As an observatory temple for false worship of stars heresy.

10. As a refuge against another flood no faith in God s promise.

Wisdom x. 5.

3. To make themselves a head and centre, and to have fame pride.

4. As a beacon to get unity if they were scattered over the vast plains politics: to frustrate God s precept of going out upon the earth.

5. How they knew beforehand the scattering which followed traditions were still vivid precept to Adam, twice repeated to Noe. They could not bear that God should get hold of them singly or in little parties ah! we are always single with God.

6. God comes down to see, implying care, and almost, if God could have it, wonder.

7. The confusion one talks to another awfulness of no outward portent causeless, unaccountable, the sun still shining all like sudden stammering each seeking out some one who could understand him humbling and childish punishment. They had sacri ficed all for society, and now they were cast back into an individual isolation which was horrible.

8. Inward anguish of soul and mind, rage and despair, fearful prospect the feel of God s hitherto unfelt hand, like man s hand to a quick-pulsed scared bird.

Pentecost make a picture of it; the upper chamber was nearer to heaven than the tower, though not so high then was the opposite of all this but it was also to destroy the tyranny of States by Christian unity: states are the great enemies of God: there seems to be an inevitable ungodliness in politics. II. Lessons.

1. The little impression which divine- punish ments make: we do not know God because we have no memory to realise how we have tried His patience in life: incurableness of sin: the tower was barely two hundred years after the flood.

2. Boldness also of sin, in aiming to reverse all God s intentions about His own world: rebellion against God is mostly a wrong fear of God.

3. Stupidity and childishness of sin to escape flood! All sins are towers of Babel.

4. Sin encouraged by multitude, cowardly when dispersed.

5. A worse sin than the sins before the flood, yet so mildly dealt with: God was bound by His promise also it is as if He were learning man s helpless badness by experience: He uses sin to carry out His law, so now to help His Church.

6. Here we get from wanting to avoid God to actual defiance of Him: so is it with all of us we become bad with a badness we never could have believed.

I hardly know a more monumental sight in all history than the picture of the evening after the confusion: night comes down over the huge Babylonian plains: silence after the great Babel the innocent stars come out and shine over the unfinished tower which would have so dishonoured them. Noe sitting by Euphrates side the low-voiced river gurgling faintly the night wind in the palms the grinding of the tall sedges one against another in the marshes, and the fitful stirring of nocturnal animals the thoughts in Noe s mind, the man of God uncrowned by the proud hunter Nimrod allowed to live almost out of contempt yet now he has twice saved the earth, twice been the saviour of mankind. Dives wished one from the dead to go, yet Noe was more. His thoughts are an inward crown of thorns to his head: the staff of his neglected age is as the sceptre of reed in his hands: like Jesus in the guardroom of the Roman soldiers, Noe sits by the river side, silent in the grandeur of his unangry sorrow, in the magnificence of his incredible disgrace, while the great river takes its waters slowly to the sea with a plaintive sound, as if it was the voice that came from the broken heart of the man of God.

IY. THE CITIES OF THE PLAIN.

Behold this was the inquity of Sodom, thy sister: they did not put forth their hand to the needy, and to the poor.

This history expounds God s dealings with great saints, great sinners, and ordinary believers. Scene I.

1. Abraham and Lot on the heights near Bethel and Ai Abraham s grandeur of holiness. View from near the tent to the south-east a woodland vale, like " the paradise of God," or watered verdant Egypt foliage of Jordan scarlet anemones song-birds blue lakes ramparted by mountains.

2. Wickedness of its inhabitants five cities prosperity and ungodliness mostly go together success worse than riches dangers of a very successful man prosperity based on underground fires.

3. Lot chooses the sonth selfishness of the choice see what it leads to.

4. God s reward to Abraham when he was left silent and alone he moved to Mambre near Hebron, and built his altar there.

5. War of the four kings Lot in trouble Cities warned Abraham s unselfishness; he will take no reward, but will only be " en riched by God." Awful appearance of Mel-chisedec he blesses Abraham how instantaneously God always rewards generosity.

Scene II.

1. Noontide at the tent door at Mambre the wide-spreading evergreen oak three angels, Michael represents our Lord, and reveals the secret to Abraham Abraham s five prayers not enough. The faith even of the Father of the Faithful could not take in the immensity of God s compassions.

2. Lot s life in the wicked city it vexed his soul daily, yet he stayed Lot sitting in the gate of the city hospitality to the angels nocturnal flight cowardice about the moun tains Segor, he gets by his selfish prayer what Abraham did not get by his unselfish intercession how God accommodates Him self to our lowness.

3. Yet in the midst of mercy what strictness Lot s wife, her irreligiousness God s love of secrecy there stands the pillar to this day, on the lower heights below the salt mountains of Usdum.

4. Nothing escapes God, nothing goes unrewarded, nothing unpunished, and all this in His own way, not in ours.

5. All moreover is so calm, so orderly, so unprecipitate; yet so sure, so obstinate, so inveterate, and at last so suddenly overwhelming in the march of God.

Scene IH.

1. The white light of the dawn coming up over the mountains of Hauran, struggling in the dark precipitate gorges peacefulness of it the night-bird of the country sings, but this is to be the last sunrise for the doomed cities of the plain.

2. Night of revelry and wickedness in the cities no warnings seen property looks so sure; who can wither the steadfast glory of all that beautiful nature? Arabian wind air filled and reddened with sand, the stars like spots of blood through it, the moaning of the mountains, the storm.

3. The lightning sets the bitumen on fire bitumen! How despised things work for God! Ark, tower, cities, in all three bitumen was used! Fountains of fire spouting upwards, crackling of the burning forests, thunderbolts in the cities hissing of the Jordan, vast clouds of angry steam; the earth quake driving its colossal chariot wheels, like muffled thunder, underground the wakening of the sleep-bound, half drunken people, dying in sins, yet hardly half themselves; how often on quiet beds single sinners die thus!

4. The bed of the river, lake and plain, give way vast subterranean beds of salt melt and give way into the cauldrons of fire, and all sinks down, with a terrific throe, deeper than the bottom of the sea; God has burned His victims, and burned them in this mysterious trough, which still seams the earth like the scar of a great wound, or the wrinkle of a fearful anguish, the most wondrous and awe-inspiring thing on earth.

5. Abraham rises very early in the morning perceives clouds of fine ashes and a fetid smoke adores the judgments of God, and marvels at His hatred of sin. Lot flies in utter poverty from the very Segor he had prayed for, and dwells like a hunted robber in the desolate caves of the mountains; while the inhabitants of the cities, each with the torturing consciousness of his own separate soul and separate guilt, lie in the terrible arms of God s justice, and are lying there to this hour, as if the morning of their destruction were yet unpassed, a morning to which there comes no calm of evening, no intermission of sweet night.

The scene now the intense blue the violet haze the lifeless waters, with no life but the bitterness of God s anger in them sparkling spiked crystals of salt yellow-foliaged canes, as if it were always autumn there salt-frosted plants, and leafless ragged shrubs of thorny acacia the ragged limestone clefts upon the west, and on the east the red mountains of Moab, as if they were on fire in the summer sunset sunk in its hollow caverned trough that eye of shining water looks up through its violet haze to heaven, and the sun burnishes it and the moon silvers it and the stars shine deep down into it and the winds ripple it, and the rain patters upon it in beaded drops and the scene itself is a silent worship of the magnificent anger of our heavenly Father. There is no horror in the place, only an inward gloom of heart in spite of the outward radiance of the landscape. It is as if God had painted a picture of the Universal Doom, and then had drawn this weary brightness of silent desolation like a curtain over the horrors of the painting. terrible beauty, terrible sunshine of that Blue Dead Sea! God s majesty never cows us more than when it looks so imperturbable!

V. JONAS AND NINIVE.

I come today to that bible history which, more than any other, touches my heart, and gives me a special devotion the story of Jonas and Ninive. A man coming down from the mountains of Zabulon, close to Nazareth and Sephoris, with his face towards the sea with hasty, unquiet look: the man almost of all men the greatest type of Jesus, and one of God s prophets: Jonas, who had prophesied¹ to Jeroboam the Second his recovery of his old dominions from Damascus to the Dead Sea: it is 807 B. c. I. The Flight.

What is the errand of this Galilean? He is flying from the omnipresent God, he a prophet and a saint! How childishness lies close to grandeur in human souls! God s word to him among the mountains: magnificence of his mission, like Jesus to call the Gentiles. Jonas refuses, just as Moses strove to decline his mission: he had studied the character of God well, and has an instinct that mercy will be shown to Ninive. Perhaps his prophetic spirit warned him that it would repent.

II. The Shore.

He comes to Joppe: takes ship to Tarsus: will he escape from God over those blue waters? Strange! He refuses to convert the heathen, and flies to Joppe, where St. Peter had the vision of the Gentiles, and he pays his fare to Tarsus, where the apostle of the Gentiles should be born! How God makes game of man!

III. The Ship.

Deep sleep in the ship like Jesus storm the prophet taught by the heathen shipmaster, Call on thy God! The lots; Jonas prophe sies against himself with heroic charity: like Jesus thrown over into the storm of God s anger: like Jesus, he makes a calm: the goodness of the heathen sailors might have shown what God could do even in heathen hearts: men were converted and sacrificed to the true God so even here Jonas against his will converts heathen.

IV. The Fish.

God " prepared" it as He did the gourd he was in it three days and three nights his prayer and hymn- -he professes faith in the resurrection of the body: he sees the temple ever before him: he must have had a special devotion to it, as most of the prophets had: " but yet I shall see Thy holy temple again," heroic faith he was cast out on the lone seashore near Beyrout a type of the Besurrection of our Blessed Lord and of our own:

who would have thought that lonely mystery was to judge the Jews? This is God s way. Y. The Preaching.

1. The second word of God: God does not abandon His purposes, but returns to them again and again: this is a great mercy, His not taking us at our word, or making our petulance final. Possibly it came to him in the temple, when making his thanksgiving.

2. Ninive its immense size huge population luxury intense sin and corruption idolatry: he is to go and preach to all this, and threaten it, like the apostles sent out to destroy the Koman empire like St. Peter when he had his vision of the conversion of the Gentiles at Joppe. He goes a day s journey into the city, and preaches, " Yet forty days, and Ninive shall be destroyed."

VI. The Penance.

What a colossal grace! Graces mostly, like dew, small; but some large, as the first conversion of some nations to the Gospel. The Ninevites all believe all repent even Sardanapalus fast, wear sackcloth "from the greatest to the least" the king sitting on ashes for a throne proclamation about the cattle all "cry with all their strength" the beasts lowing from hunger and it was acceptable to their Creator. There must have been a grandeur and an unction in the preaching of Jonas: he could not have preached penance obviously therefore he described God!! Some have been preachers of penance, some of justice, Jonas simply of God; and see how converting his preaching was then how the heathen teach us Christians faith of " Who can tell if God will turn?" we know He will turn. God hears: power of penance! VII. The Prophet s Trouble.

Trouble of Jonas men, even saints, cannot fathom God s mercy, cannot understand God s patience Jonas beautiful confession of God s character how we always long to see God exercising His justice and interfering he who knew God s character so eminently is also the most human of all the saints how self-love mingles with high sanctity. God reasons Jonas in his booth on the east side of the city, waiting and watching, sulky with God. The gourd Jonas exceedingly glad of it God like a mother spoiling a peevish child! The worm and the heat, Jonas speaks God questions Jonas answers God treats him like a wayward child, yet as if He wished to stand well with His creatures half apologises for the immensity of His compassion as if it were a scandal His beautiful conclusion "May I not save," Et Ego non parcam Niniue?* as if Jonas had some kind of right to his reputation and God would fain Lave his leave. See St. Teresa s remarkable excuse for Jonas, that since it is the Spirit of God (that speaks in us) it is very fit that we shew this fidelity to Him,, to desire that He he not accounted a liar whereas He is the Supreme Truth.² Oh incredible joy to have a God like this! I have no words to tell, hut I have a heart to feel what a God He is. my God! it is the dearest thing to me in life that I belong to Thee, and that Thou wilt do to me not what I please, but, which is far better, far sweeter, far tenderer, what Thou pleasest. VIII. God beaten.

Magnificent sight, the men of Ninive driving God back by their humility; a frustrated judgment and God more glorified in this appearance of defeat than in the surges of the Flood, or the thunderbolts of the guilty cities of the Plain: He sets His power in array and draws out the army of His vengeance, with the banners of His intolerable holiness, the music of angels, and all the pomp of His omnipotence, to that central plain of Asia, His prophet going before Him as His Herald. And the sighs of a hungry people, the lowing of the famished kine, the ornament of the sackcloth, and the sight of the king in ashes, the fair vision of hearts brought low, and of consciences ashamed disperses Him like the hoar frost of the morning Oh how³ beautiful is this! Oh how wonderful is God!

IX. Jonas future St. Ephrem says the king sent him back to Jerusalem he would not have been so honoured had he been a more successful prophet apparition of him related by St. Gregory⁴ his empty tomb at Geth Opher amid the green solitudes of Galilee Jonas risen in body, the body that was in the fish, that was fatigued with preaching, that loved the shade of the broad-leaved gourd, and that was scorched with the heat, that very Jonas ascended from Olivet with Jesus on Ascension Bay, and is at this hour 1 one of the splendours of the highest heaven. Let us go and linger in thought on the battle field where man s submission defeated and disarmed the vengeance of his Creator. How mournfully, how desolately the evening comes amongst the treeless mounds of Ninive, scarred with excava tions: the Tigris rushes by, half choked with the ruins of ancient causeways, hurrying its cold splashing waters as if it longed to be far away and the coming out of those once worshipped stars is greeted now not by the idolatrous cadences of the dark priests on the watchtower balconies, but by the long howl of the wild beasts, heard by none but the few marauding Arabs in their black tents, who are almost nocturnal beasts of prey themselves: yet to us with our faith, to Jonas looking out from the bosom of God over that faded turf and those tawny mounds, there lies, more than over any spot on earth but Calvary, the beautiful unfading splendour of the Divine Compassion, a gracious, pathetic disclosure of that all-powerful Creator who has no power to harden His heart against the humility of His frightened creatures!

VI. BALTASSAR S FEAST.

I. 1. You must come with me again into the middle of Asia, to the river side, where the tower of Babel stood. Nabuchodo nosor on the palace roof the magnificent city lying below a huge square, fifty- six miles round, in the soft heated air a hundred brass gates the quiet Euphrates lapsing through, hemmed in by quays tiers of sculptured palaces hanging gardens, intersected with silver runlets of cool gurgling water perfumed air of the gardens comes quivering up huge parks, lawns, pastures, and cornfields, enclosed within the city. Is not this the great Babylon- which I have built? He goes mad that very hour is driven out lives in wind and wet, eata grass, with hair like eagle s feathers, nails like bird s claws for seven years then he repents, and is restored: the Divine Master teaching kings their lessons.

2. The usual fate of divine lessons look at his grandson, not twenty-five years after Nabuchodonosor s restoration to reason; Baltassar s hall night falls on Babylon apparent security the banquet of a thousand guests magnificence of Asiatic state it is as if there were no God, or as if none were needed, or as if He were far away.

3. The night in the city in the lower dwellings are the captive Jews, by the river and its wil lows, or in dark chambers poring over parchment scrolls, or on palace steps of alabaster or varnished tiles, watching the wavering pillars of light reddening in the river from countless lamps, feeding their souls on the great mysteries of Genesis or the thrilling gran deurs of the Exodus, as if they could almost hear the sound of Miriam s timbrel coming up the long ages from the wreckstrewn sands of the Eed Egyptian Sea, or sorrow finding its voice in the psalms of David or with dark hope and fiery faith revolving the prophecies of Isaias. Is Cyrus " the man of God s own will from a far country?" Thinking of the hills around Jerusalem, the silent Olivet the tumbled masses of ruined masonry, which once were the ramparts of their dear Sion the broken walls the desolate temple they say, Sing us one of the songs of Sion how shall we sing the song of the Lord in a strange land? Better to their eyes the stony waterless bed of Cedron, than the brimming and exulting waters of Euphrates!

4. The Medes and Persians lying two years outside the walls blockade impossible or useless they divert the river, hoping to be able to force the water-gate God brought them there they represent His judgments that night their works are ready.

5. Back to the feast now drunkenness has come the king sends for the sacred Teasels the guests drink out of them praise their own gods^-with an excess of boisterous mirth awful in sinful creatures the quiet God listening without a sign.

6. Change in the king s face his knees, in drunken fear, striking one against another he sees a man s hand over against the candlestick, and writing on the wall he cries aloud for his magicians, who cannot even read the writing, which glows on the walls in characters of steady flame.

7. The Queen Dowager comes in proposes Daniel the king did not even know him Nabuchodonosor s dream had been forgotten like one of those family histories people are so fond of putting away from their minds.

Mane. God hath numbered thy kingdom and finished it. TJtecfL Thou art weighed in the balance and found wanting.

Pliares. Thy kingdom is divided and given to the Medes and Persians.⁵

8. Procession by night of Daniel in purple, with gold chain, appointed the third in the king dom surprise of the people.

9. Meanwhile the soldiers on guard are neglectful the city all in revelry the river turned Cyrus -enters- 5 confusion in the hall the gold and silver vessels gleamed angrily in the lamplight, as if they were bearing witness Baltassar is slain the Assyrian empire, that wonder of the old world, is blotted out in blood.

II. Lessons*

1. Drunk! worldliness makes us all drunk.

2. The three words-^-how they apply to us alL

3. Sacrilege how God rises up to judgment, when His Church is touched.

4. Daniel paraded about, when he knew what a few hours would bring forthso the saints always view all earthly things: a strange, peculiar picture, which shows how theatrical all life really is.

5. God s habit of interfering in unexpected times and places-: the knowledge of this trait of God s character is a constant antidote to a false security of Worldliness or unbelief.

6. Warnings varysome give long notice some are almost part of the very judgments they denounce: we have been judged while we did not suspect it.

7. Recent frequency of sudden deaths. What an unutterable thin<* a sudden death really is the instant silence the instant sight the smooth velocity of the irrevocable doom. Thus earth has yet another midnight to see, foreshadowed hy that of Babylon. Think of that night in Babylon the immense size of the city giving time for the spread of ru mours word goes out that Euphrates has shrunk, and only trickles like a summer rivulet in his huge bed all rush to see cries of the fugitive and wounded red glare of the burning palaces the warcries of the foreign people canopy of black smoke momentarily increasing in volume reflecting the crimson conflagration no stars as after Babel no starry river, as when Noe sat there under the date-palms fifteen hundred years ago. When God judges by Himself, all is beautiful and dread and still: when He calls man to His aid, all is clamour and confusion. On one side all is panic and misery, on the other the excitement of intoxicating conquest. In all the city there is no heart at peace but that of Daniel. Look at him in his little chamber praying at his open window as was his wont one of those little habits by which each saint is known he has laid down the purple mantle and the golden collar the lurid gleam of the burning city lights up for us his face of supernatural youth and virgin beauty Oh look how it beams with God! He hears no tramp ling of the multitudes, no rushing of the fugitives, no falling in of burning palaces, no cries of murderous victory, no wail from the women that cluster by the empty bed of that treacherous Euphrates. Babylon is burning! the grand Assyrian monarchy has gone to the ground with a crash which the whole earth shall hear but the spirit of Daniel is far aw r ay, rapt into heaven, fastened in the magnificence of prayer, as it were asleep in the peace of heavenly contemplation. Wonderful type of the Church and of the world! The gorgeous Assyrians have become a nation of terror-stricken slaves the conquering Medes and Persians are themselves the slaves of their own passionate triumph only the captive Hebrew, unconscious of the fiery city round him, walks at large and at liberty in his soul within the peaceful immensity of God! There is no freedom in the world but sanctity!

PAET SIXTH.

Footnotes

1. 4 Kings xiT. 25. ↩

2. O f ↩

3. Interior Castle, Gth mansion, chap. 3. ↩

4. Dial, Lib. iv. c. 34. ↩

5. Dan. v. 26-8. ↩