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perfectly discovered from its countenance. Before we can know what the summer, or what the winter yields for enjoyment or trial to the peasantry, we must have conversed with them in their fields, and by their firesides; and made ourselves acquainted with the powerful ministry of the seasons, not over those objects alone which feed the eye and the imagination, but over all the incidents, occupations, and events, which modify or constitute the existence of the poor.
QUESTIONS.-1. When does the wayfaring man find beauty in Scotland ? 2. What animals will he see?' 3. Wlrat music, hear ? 4. How is it in winter ? 5. From what alone may we know the real happiness of the people ?
Wherein consists the difficulty of giving a distinct articulation in reading the first line, second verse ?
LESSON LXXXIV. SPELL AND DEFINE_I. BRAZEN, made of brass. 2. DEDICATION, the act of setting apart for the service of the Divine Being. 3. MAGNIGICENCE, grandeur of appearance. 4. ELEVATED, raised high. 5. CHERUEIM, (the plural of cherub.) angels of a superior orler; here. wrought figures, having the form of cherubim. 6. CONSECRATION, the act of making sacred. 7. TOTELAR, protecting; guurdian. 8. 1!. LIM'IT A BLE, not to be bounded. 9. RE CA PIT'U LA TED. repeated in orier. 10. TheOC'RACY, a government, the laws of which are immediately from the Deity. 11. Gor'GEOUS, glittering with gay colors; showy. 12. IN SIG'NIA, badges of office. 13. IN STALL A' Ti on, the giving possession ofan office. 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, 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, tive noiseless fabric grew.” 2. At the end of this period, the temple and its courts being completed, the solemn dedication took place, with the greatest magnificence which the king and the nation could display. On this great occasion, all the tribe of Levi, without regard to their courses,--the whole priestly order, attended.
3. Around the great brazen altar, which rose in the court of the pricsts, before the door of the temple, stood in front
of the sacrifices, the whole choir arrayed in white linen. One and twenty 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.
4. The ceremony began by the preparation of burnt offerings, so numerous that they could not be counted. At an appointed signal, commenced 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 Levites, to the open portals of the temple.
5. It can scarcely be doubted that the twenty-fourth 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, “Lift up your heads, 0 ye gates, and be ye lift up, ye everlasting doors, that the King of Glory shall come in.'
It was answered from the other part of the choir, “Who is the King of Glory?" The whole choir responded, “The Lord of Hosts, He is the King of Glory.'
6. When the procession arrived at the holy place, the gates flew òpen ; when it reached the holy of holies, the vail 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 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.”
7. Thus the Divinity took possession of his sacred edifice. The king then rose upon the brazen scaffold, knelt down, and spreading his hand toward heaven, uttered the prayer of consecration. 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 recognized his spiritual and illimitable nature. “But will, . God in very deed dwell with men on the earth ? behold, heaven, and the heaven of heavens can not contain thee;how much less this house which I have built !" It then re.
capitulated the principles of the Hebrew theocracy, the dependence of the national prosperity and happiness on the national faith.
8. 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: 0 Lord God, turn not away the face of thine anointed; remember the mercies of David, thy servant,' the cloud which had rested over the holy of holies, grew brighter and more dazzling; fire broke out and consumed all the sacrifices; the priests stood without, awestruck by the insupportable splendor; the whole people fell on their faces, and worshiped, and praised the Lord, " for he is good, for his mèrcy endureth for ever.”
9. Which was the greater, the. external magníficence, 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 músic, the radiant cloud filling the temple, the sudden fire flashing upon the altar, the whole nation upon their knées ? Was it not, rather, the religious grandeur of the hymns and of the pràyer; the exalted and rational views of the Divine Nature; the union of a whole people in the adoration of one Great, Incomprehensible, Almighty, Everlasting Creator ?
1. The perfect world by Adam trod,
Was the first temple-built by God;
And heaved its pillars, one by one.
The broad illimitable sky;
And curtained it with morning light,
The sea,--the sky,—and “all was good;".
4. Lord, 'tis not ours to make the sea,
And earth, and sky, a house for thee;
N. P. WILLIS.
34 QUESTIONS.--1. Were the materials for the temple prepared on the epol ? 2. What were the preparations for its dedication ? 3. What psalın was probably used on this occasion ? 4. Who was the king mentioned in the seventh verze? 5. Where in the Bible is the prayer which he uttered on this occasion ? Ans. Second book of Chronicles, 6th Chap. 6. What were most remarkable in these ceremonies ? 7. What was the first temple built by God?
What inflection at heads, gutes, up, doors, fifth verse? Why a falling inflection at open, sixth verse ? How do you explain the inflections in the fore part of the ninth verse? Why has the direct question, close of the ninth verse, the falling inflection? (Rule I. Note I.) In what modulation of voice should the quotations in the fifth verse be read ? (Les. III. 3.)
LESSON LXXXV. SPELL AND DEFINE-1. AM'I TY, friendship. 2. ENHANCEMENT, increase, or cause of increase. 3. DimiNISHED, made less. 4. SYMPATHETIC, pertaining to common feeling. 5. PARTICIPATION, the act of taking part. 6. SIMILITUDE, likeness. 7. For'FEIT ED, lost claim to; alienated by offense. 8. AFFECTIONS, feelings of the mind. 9. ConCIL'ATE, to gain or engage the affections. 10. TRACTABLE, easily led, or managed; governable. 11. IRREPROACH'ABLE, free from blame. HARMONY AMONG BRETHREN.
PERCIVAL. 1. Two brothers, named Timon and Demetrius, having quarreled with each other, Socrates, their common friend, was solicitous to restore amity between them. Meeting, therefore, with Demetrius, he thus accosted him: “Is not friendship the sweetest solace in adversity, and the greatest enhanoement of the blessings of prospérity ?" Certainly it is,” replied Demetrius; " because our sorrows are diminished, and our joys increased, by sympathetic participation.”.
2. “ Among whom, then, must we look for a friend ?" said Sòcrates. “ Would
among strángers ? They can not be interested about you. Among your rívals? They have an interest in opposition to yours. Among those who are much older, or much younger than yourself? Their feelings and pursuits will be widely different from yours. Are there not, then, some circumstances favorable, and others es
sential to the formation of friendship?” • “Undoubtedly there àre,” answered Demetrius.
3. May we not enumerate,” continued Socrates, “among the circumstances favorable to friendship, long acquaintance, common connections, similitude of age, and union of interest ?" “I acknowledge,” said Demetrius, “the powerful influence of these circumstances; but they may exist, and yet others be wanting, that are essential to mutual amity.' And what,' said Socrates, “are those essentials that are wanting in Ti“ He has forfeited my esteem and attachment,”
1," answered Demetrius.
4. “ And has he also forfeited the esteem and attachment of the rest of mankind ?"continued Socrates. “Is be devoid of benevolence, generosity, gratitude, and other social affections ?” “Far be it from me,” cried Demetrius, “ to lay so heavy a charge upon him. His conduct to others is, I believe, irreproachable ; and it wounds me the more that he should single mè out as the object of his unkindness.'
5. “Suppose you have a very valuable borse," resumed Socrates, “gentle under the treatment of others, but ungovernable when you attempt to use him; would you not endeavor, by all means, to conciliate his affections, and to treat him in the way most likely to render him tractable ? Or, if you have a dog, highly prized for his fidelity, watchfulness, and care of your flocks, which is fond of your shepherds, and playful with them, and yet snarls whenever you come in his way, would you attempt to cure him of his fault, by angry looks or words, or by any other marks of res tment ?
6. “You would surely pursue an opposite course with him ; and is not the friendship of a brother of far more worth than the services of a horse, or the attachment of a dóg? Why, then, do
you delay to put in practice those means which may reconcile you to Timon ?" Acquaint me with those means, answered 'Demetrius, "for I am a stranger to them.” “ An swer me a few questions,” said Socrates. “ If you desire one of your neighbors should invite you to his feast, what course would you take ?” “I would invite him to mine."
7. “And how would you induce him to take the charge of your affairs, when you are on a journey ?” " I should be forward to do the same good office to him in his absence." you be solicitous to remove a prejudice which he may have received against you, how would you then behave toward him ?” “I should endeavor to convince him, by my looks, words, and actions, that such a prejudice was ill-founded."