JERUSALEM
"The Lord hath afflicted His Zion,
The city He loved so well,
Where He deigned, like a crouching lion,
In glory and strength to dwell.”
WORDS fail to describe the feelings of awe and emotion which overwhelmed us when we first, realized that we truly walked in the streets of Jerusalem. I could not help remembering the prayers which in childhood I repeated in the synagogue: Leshana Habaa Berushalaim (" Next year may we be in Jerusalem "). I thought of my brethren according to the flesh still yearning for the coming of the Messiah, and for their restoration to their own land. My heart was full of joy and also of sorrow—joy because unto me, who was once as bigoted and fanatical as the rest of my poor brethren, the Gospel of the grace of God had been manifested, and from whose eyes the hand of God had removed the veil, enabling me to behold the Messiah, Savior, and King, and rejoice in the blessing of salvation. But I was full of sorrow and sadness when I thought of the children of Israel, who, alas! are still in darkness, ignorance, and superstition. I thought of the pathetic words of the Redeemer: "O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not" (Matt. 13:2424Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: (Matthew 13:24)). When we inquired into the condition of the Jews in Jerusalem there was much to encourage, for through missionary efforts there are many Jews who have been converted to Christ, and who now, to the best of their ability, spread the truth of the Gospel amongst the nearly thirty thousand of their unbelieving brethren in that city.
It was most delightful to learn from converts as well "as from unbelievers of the splendid influence exerted by the Rev. W. Friedlaender, who has for several years labored in that city, and whose influence is powerfully felt over the minds of both Israelites and Mohammedans. One rabbi with whom I have had several conversations about Christianity said," If all Christians and missionaries were as noble, unselfish, generous, and pious as Mr. Friedlaender, the outlook of the rabbis in the holy city would be serious, as it would be most difficult to check the progress of so able and clever a man." I was charmed to hear this from such a source. The Lord multiply the number of such workers in His vineyard.
It was with unspeakable delight that I discovered several of my own relatives, one of whom is a rabbi, residing in the Jewish quarter. I was surprised by the friendly welcome given to me, for I knew how great is the prejudice of Jews towards those who embrace Christianity.
However, my Jewish friends and relatives asked the reasons that prompted me to forsake the synagogue and embrace the religion of the Nazarene. I was glad to find myself it) a position of self-defense, and had a splendid opportunity of preaching the Gospel to them, the "reason for the hope that is within me." I pointed them to Christ Himself, one of our own nation, who came unto His own, but, alas! they received Him not. The aged rabbi, with considerable interest and emotion, asked—at the same time addressing me as "Rabbi Isaac"—"If Christians are so attached to their Savior, who was a Jew, and whose life was spent in loving work for Israel, and who, when in the agonies of His death, cried for forgiveness on His oppressors, why then do not His followers, Christians all over the world, manifest a similar spirit of love towards us? Why is it that in every Christian country our people are persecuted?" With tears flowing down his aged cheeks, he continued, "My own house in Russia was burnt by Christians, my children were subjected to cruel sufferings at their hands, my property was burnt, and my family, with me, were left destitute on the streets, with no friendly hand held out to help us. The authorities, instead of giving us help in our misery and destitution, only annoyed and persecuted us. There are hundreds like myself here," said the aged rabbi, "who have passed through such cruel sufferings for no other reason than that they are Jews." I endeavored to assure him that these persecutors were not true followers of the Prince of Peace. I told him of the loving hearts and noble lives of Christians in England, who yearn for the day of Israel's redemption. He seemed surprised on hearing this, and on leaving he said, "Tell your Christians in England who love our nation, that the time must soon come when the desire of their heart shall be granted, and Israel shall be brought back by Jehovah, and shall be redeemed forever." In reply to this, I could not help saying, "Come, Lord Jesus, come quickly.”
Through visiting many homes I made friends with several students in the Talmud Torah, where some hundreds of young men spend their whole time in studying the Talmud. With these I conversed about Him of whom Moses and the prophets have spoken and written. Many young men were anxious to know fully what my real belief was. After some conversation I asked them to accept some small books which I had, as I could not take up too much of their time. I was thus enabled to distribute several New Testaments and a goodly number of portions of Scripture, such as the Epistles to the Hebrews and Romans.
Having spent the first day in visiting Jewish synagogues and homes, and in walking through the rough, rugged, and uneven streets, I was glad to find repose in the hotel. On one side of the hotel stands Mount Zion, and at the back the majestic Mount of Olives. We thus rested the first night in the city of David.
The next morning at sunrise we began our wanderings round about Zion. With an open Bible in hand—how precious the contents, for how vividly Bible truths are illustrated on every hand! —we read for our morning portion Psalm 48., and walking round the walls of the once glorious city, the Psalmist's description more than ever became blessedly realistic: "Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King.... Walk about Zion and go round about her: tell the towers there of.”
The walls enclosing the city are very thick, 38½ ft. in height, and two and a half miles in circumference. Starting from the Jaffa Gate, we began to count the towers, the first of which is the Tower of David. We continued to count them until we reached thirty-four. Some parts of the city wall at once impress us as being the old Jewish masonry. The very names of the gates are interesting to the Bible student, because of their thrilling historical associations.
There are seven of them, all standing on the ancient sites. We began with the Yafa Gate, and passed the Zion Gate, the Dung Gate, the Golden Gate, St. Stephen's Gate, Herod's Gate, and the Damascus Gate. The Damascus Gate at once struck us as the finest and most handsome, consisting of two towers, commanding a magnificent view. From St. Stephen's Gate I proceeded on the pathway leading to the very spot where the first martyr gave his life in testimony to the truth of the Gospel of his Master and Savior. With great interest I inspected the Golden Gate. This place has for many ages been walled up. Gazing upon this gate we were reminded of the forcible words of Ezekiel 44:1, 21Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. 2Then said the Lord unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the Lord, the God of Israel, hath entered in by it, therefore it shall be shut. (Ezekiel 44:1‑2): "Then he brought me back the way of the gate of the outward sanctuary which looketh towards the east; and it was shut. Then said the Lord unto me, This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the Lord, the God of Israel, hath entered in by it, therefore it shall be shut. "To this gate the Mohammedans look with great fear, as they believe that on a Friday a great prince, a Christian conqueror, will enter the Golden Gate and take Jerusalem from the followers of Mohammed. Having walked round the city, marked the gates, and counted the towers thereof, we descended into the Valley of Gihon. It was here that one of the most memorable scenes took place, when Solomon was crowned and proclaimed king in the stead of his father David. We were reminded of David's words to Bathsheba:" Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead.... The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon.... So Zadok the priest and Nathan the prophet... went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon “(1 Kings 1:30, 33, 38, 3930Even as I sware unto thee by the Lord God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. (1 Kings 1:30)
33The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: (1 Kings 1:33)
38So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. 39And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. (1 Kings 1:38‑39)). And it was no doubt here beside the pool that David's son was anointed. It was here that the glorious prediction of Immanuel's birth was uttered (Isa. 7:1414Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14)). Here was the place where Manasseh, after much affliction and repentance on his restoration, built a wall of great height (2 Chron. 33:1414Now after this he built a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish gate, and compassed about Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah. (2 Chronicles 33:14)).
It was here that the proud captain of the Assyrians, Rabshakeh, at the head of his bloodthirsty army, stood, and in language so profane insulted the Jews and blasphemed their God. With feelings of reverence, we walked about to take particular note of the lower and upper pools of Gihon. Many sacred incidents from the Old and New Testaments forced themselves on our minds. The more we turned over many sacred pages in the grand old Bible, the traveler's most precious companion, the more we were constrained to say, with peculiar delight—
"Holy Bible, Book Divine,
Precious treasure, thou art mine.”
From Gihon, we passed on to the valley of Hinnom. Here was the scene of many abominations. Nearby on the hill overlooking, on the eastern end, high places were built for Moloch. Here the cursed custom of human sacrifices was practiced. Here continued the abominable pagan practices begun by Solomon. Here also were the fires through which Ahab and Manasseh caused their own sons to pass. It was from the awful scenes here that the word Ge-hinnom was first taken by the Jews to symbolize the eternal torments of Hell.
The scenery around is most impressive. Tombs hewn in the rocks are very numerous, and it is said that here robbers hid themselves, and lepers made their hiding-places. In the time of David it was known as the valley of the shadow of death (Psa. 23.).
From here we passed on to the field of blood, the well-known Aceldama (Matt. 27. and Acts 1.).
We walked over the hill, known also by the name of the Hill of Evil Counsel. Tradition says, it was here that Caiaphas, with the Jews, took counsel how they might take Jesus and put Him to death.
As we walked over the field of blood and the Hill of Evil Counsel, we could not help thinking of the awful deeds perpetrated here. The lesson, "Be sure your sin will find you out," became more than ever impressed upon our minds.
Having spent several hours visiting Jews, my aged friend, a rabbi from Kovno, Russia, asked me if I would go with him to the wailing-place to mourn over the desolation of Jerusalem, and to pray for Israel's restoration to her former glory. "I will go with you," I replied, "and pray very earnestly that God may hasten the day when Judah will return to the Lord." Being Friday afternoon, the time when many Jews assemble for prayer at the wall of the ancient Temple, I joined the company of Israelites. It was, indeed, a most memorable and a painful sight. Here were Jews from among all nations, in their peculiar Oriental costumes, some dressed also in their Talith (praying garments). Their attitude and prayers were most heartrending. As loud as they possibly could they read the 22nd Psalm. The wall before which the assembly prayed, and against which their heads reposed, is very thick and high. Its length is 158. ft ., and it is 60. ft. in height. We counted over twenty rows of stones, some 5oft. long and 5. ft. thick. The lamentations here were most pathetic. Women, dressed in white, cried aloud.
Their shrieks were appalling as they repeated, over and over again, "My God, my God, why hast Thou forsaken me? Why art Thou so far from helping me, and from the words of my roaring? O my God, I cry in the daytime, but Thou hearest not; and in the night-season, and am not silent." The men also were weeping as if in most terrible grief, and rehearsed psalms, litanies, and prayers for the dead. Most of these earnestly pressed their lips against the stones and kissed them. Some of these stones are in some parts smooth through such passionate kissing. Two holes, which my friend pointed out, are seen, and he informed me of the belief of the mourners that these holes led to the Holy of Holies, and many offer their heart-piercing prayers through these holes, believing that prayers offered in them must go direct to God. Through these two holes, the prayers offered by Jews all over the world must pass. How touching it was to see some of the stones wet with tears! As I listened to their pathetic prayers I remembered what the Rabbins have said in the Talmud—that "Since the destruction of the Temple, the gates of prayer have been closed, and only the gates of tears are open.”
We also thought of another saying of the Rabbins: "He that mourns over Jerusalem shall see it in its joy, and he that does not mourn over Jerusalem shall not see it in its joy." Who can listen to their prayers and litanies without being filled with compassion towards the afflicted race? The rabbi in sad tones repeated:—
For the place that lies desolate. We sit in solitude and mourn.
For the place that is destroyed. We sit in solitude and mourn.
For the walls that are overthrown. We sit in solitude and mourn.
For the majesty that is departed. We sit in solitude and mourn.
For our great men that lie dead. We sit in solitude and mourn.
For the precious stones that are buried. We sit in solitude and mourn.
For the priests who have stumbled. We sit in solitude and mourn.
For our kings who have despised him. We sit in solitude and mourn.
The most touching and heartrending wailing over Jerusalem is to be witnessed at the homes of the pious Jews. At midnight they wrap themselves in their prayer garments, put ashes on their heads, and prostrate themselves on the ground. Then in melancholy tones they rehearse:—
A voice of woe from Ramah's hoary tower,
A voice of wail from Zion's sainted hill;
Alas! my diadem and queenly dower,
The youthful honors I remember still.
Dark is to me the solitary bower
Who did of old a throne of splendor fill.
I was surnamed Jehovah's fairest bride;
But now am forced, forlorn and disconsolate,
His heavy wrath and vengeance to abide;
My joys are flown, my heart is desolate
Come weep, ye daughters, at my faltering side,
For no one draweth near my sorrows to abate.
Degraded from peerless eminence,
Victim of pride and wanton vanity—
My beating heart in trembling violence
Strikes at her cage of hopeless misery.
Judah laments in tearful penitence,
A widow mourning in captivity.
I was in Solyma a radiant queen,
A golden cloud in the mount of God:
But now by infidels despoiled, I ween,
No poorer pilgrim o'er the desert trod.
Wrenched from the bosom all my babes have been,
The murdered elders steeped the spoil in blood.
Doth no one lay my wretchedness at heart?
And no one check the swiftly rolling tear?
And no one soothe the soul-empiercing smart
And no one say, "The heathen shall not dare
Call him my husband"? Oh, the poisoned dart,
The cruel mockings I am bound to bear!
Father of Mercies, come return with grace
To Zion's dwellings beautified again.
Let Israel's eye behold Thy dwelling place
Restored; then list the hallelujah's strain.
The hymning voices of a ransomed race,
Greeting the rising wall of that eternal fane.
After this several psalms were read, and prayers offered. Rising from the ground, they said, "Shake thyself from the dust; arise and sit down, O Jerusalem. Loose thyself from the bands of thy neck, O captive daughter of Zion." The prayer that the Jews offer on these occasions is most interesting. It no doubt has reference to Isaiah 7:1414Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14):—
In mercy, Lord, Thy people's prayer attend:
Grant this desire to mourning Israel.
O shield of Abraham, our Redeemer send,
And call His glorious name Immanuel.
The rabbi having ended his devotions, I asked him several questions about the Redeemer for whose coming he prayed. I reminded him that the Redeemer has already come whose name is Immanuel, and that He will come again to gather to Himself all who have believed, that believers shall reign with Him, and that glorious will be the state of all who now trust Him. I found the great difficulty with this rabbi was the doctrine of the Trinity. That Christ should be the Son of God was incomprehensible to him. I reminded him of predictions that Messiah must be the Redeemer, and that a person holding such an office must be Divine. We also read together Psalm 2:7-12; 72:177I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. 8Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. 10Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11Serve the Lord with fear, and rejoice with trembling. 12Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. (Psalm 2:7‑12)
17His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. (Psalm 72:17). We had an earnest and warm discussion upon Proverbs 30:44Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell? (Proverbs 30:4). "Who hath ascended up into heaven, or descended? Who hath gathered the wind in His fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is His name? and what is His Son's name, if thou canst tell?" We spent several hours conversing about redeeming love, and as I left him I presented him with some Hebrew tracts, which I pray may be a means of blessing to him.
I then took a walk in the valley of Jehoshaphat. Here I met with a young man, who was holding in his hand a bag containing his Talith and phylacteries. Having greeted one another with the Hebrew shalom alechem ("Peace be unto you"), I inquired where he was going. He answered, to the great synagogue to pray. I offered to go with him, and he seemed willing to accept my company. We at once entered into a warm conversation about Christianity. "Christians," he said, "are idolaters. They pray to Jesus, the Nazarene." "Perfectly true," I said, "Christians pray to Jesus, but I deny that praying to Him constitutes idolatry." I asked him to produce his Prayer-book, and pointed out to him a prayer therein, where the Jews offer a prayer to Jesus, the Prince of the Presence of God, to be Mediator between Israel and God. He read the passage over and over again. "But this is not Jesus," he said, "but Jehoshuah." I reminded him that Jesus is only the Greek translation of the Hebrew name Jehoshuah. He seemed perplexed and somewhat defeated with his own weapon. He then asked me if I would see him later in the day, which promise I was glad to fulfill. I also presented him with a Hebrew New Testament. We then took a walk together to Aceldama. There we sat down, and read the 22nd Psalm. I asked him what these words meant: "The assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture." His reply was that these words referred to the afflictions of the psalmist, Jeremiah, and of the nation Israel. I pointed out to him that these words could not possibly apply to those he mentioned. I then read to him Matthew 27., and pointed him to the bleeding Savior, in whom the above words were fulfilled; and I also referred him to Isaiah 53.
It is often said that Jews live to make money, and that they worship Mammon. Although this is true of many in Europe, the charge certainly cannot be brought against the Jews of Palestine. Most of the Jewish inhabitants of the Holy Land are very poor. Many of them have left Europe, where they lived in comfort and luxury, and have given up all for the sake of spending the remainder of their lives in prayer and fasting. Many Jews fast regularly on Mondays and Thursdays. Some appoint for themselves other special fast days, which they spend in devotion and in mortifying the flesh, believing that this will be accepted as an atonement for their sins. Besides these special days of fasting, the Jewish inhabitants in Palestine observe the regular fast days, such as the Fast of Gedaliah, in memory of the dreadful murder recorded in 2 Kings 25:2525But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldees that were with him at Mizpah. (2 Kings 25:25). The Fast commemorating the fall of Jerusalem by Nebuchadnezzar is also kept by all as a day of sorrow and lamentation. They also keep the Fast of Esther in memory of the troubles endured as described in the Book of Esther. The 25th of June is kept as a day of fasting, since on that day Moses destroyed the tables of the law, and also on that day Antiochus Epiphanes burnt the hook of the law, and placed an image in the sanctuary of the Most High. Beholding the thousands of Israelites in Jerusalem, and all over Palestine, and struck with their poverty, we inquire, How can they live? And the answer is only by the halukah (alms) sent to them by their co-religionists in Europe. The lives of many are, therefore, wretched; widows, and father less, often suffer starvation, and the cries of the hungry are frequently heard. What wonderful opportunities consequently are there for the benevolent disciples of Christ to go about doing good! After walking about for several hours in the morning, we again retired to the Mount of Olives. Here we were interested in watching a shepherd go before his flock, and the sheep following him. Our dragoman conversed with the shepherd for some little time, and then we parted. Late in the afternoon, when walking in the Valley of Hinnom, we were agreeably surprised to meet with the same shepherd, hut this time without his flock. We asked him why he still rambled about, seeing that he must surely have been weary, having been with his flock all the day. He answered that he was looking about, if possible, to take his flock to different pastures on the morrow. We could not help admiring the kind-hearted thoughtfulness of the shepherd for his flock. We thought of Psalm 23:11<<A Psalm of David.>> The Lord is my shepherd; I shall not want. (Psalm 23:1). We also thought of the Shepherd of Israel, who never slumbers nor sleeps. And as we thought of the Shepherd of our souls, we delightfully sang—
Jesus, my Shepherd, Brother, Friend,
My Prophet, Priest, and King;
My Way, my Life, my Truth, my End,
Accept the praise I bring.
From the Hill of Evil Counsel we looked with interest on the Valley of Jehoshaphat. The place seemed very attractive, the spot presenting a beautiful appearance, shaded with lovely fruit trees. Gladly we rambled about in this valley, and thought of the words of the prophet Joel (chap. 3.)—" I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for My people, and for My heritage Israel, whom they have scattered among the nations and parted My land....
Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about." Here we frequently saw Jews, Mohammedans, and Roman Catholics walking about, reading their respective books of creeds. Here I have several times met with Jews reading their Hebrew Bibles, and in conversation with them they solemnly assured me that they daily expect the Messiah to appear in that valley, and from that place He will proclaim Israel's freedom and judgment upon their oppressors. Jews,
Roman Catholics, and Mohammedans look forward for the world's greatest conflict to take place in this valley, and believe that here will be the scene of the last judgment. In this lonely place, we are impressed with a group of rock-hewn sepulchers situated in the narrow ravine. These monuments are objects of interest and of veneration. The tombs are those of Jehoshaphat, St. James, and Zacharias. I thought of the lives of the men for whom these sepulchers were hewn, and whose acts yet live, although they have been dead for thousands of years. The most conspicuous of all is the tomb and pillar of Absalom. Here I opened my Bible, and thought of David's son, who was so unworthy a son of the sweet Psalmist of Israel. The monument is old and impressive, being probably that which Absalom himself erected. We thought of 2 Sam. 18:1818Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place. (2 Samuel 18:18): "Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.”
One afternoon, as I walked here, I noticed an aged Jew with several children sitting opposite the monument. The venerable man expounded to them several portions of Scripture, and also quoted paragraphs from the Talmud. I also sat down near them and listened to the words of the teacher. The subject of exposition was, The Wickedness of Absalom. Every now and then the aged rabbi with the young children near him spat in detestation, and also pronounced curses. After a considerable time they rose from the ground and threw stones at the monument as an expression of abhorrence. I began a lengthy conversation with the aged Israelite, and I asked him what was the fate of a Jew who died? He answered "that after death every departed one must pass through the punishment of hell according to the deeds done in the flesh." I asked him if Judaism gave hope for the most ungodly Israelite. "Yes," he replied; however bad the life of a Jew, he will be purified in the fires of hell; but no hope can be held out to those Jews who are baptized in the Christian faith." "How long must an un-baptized Jewish sinner suffer in the fires of hell until he can enter into Paradise?" "Most likely," he replied, "several years." "Surely," I said, "if an ungodly Jew is assured of salvation after punishment in hell, Absalom, according to your creed, must now be in Paradise and purified. Why then do you curse at the mention of his name, and throw stones at the monument?”
I reminded the aged Hebrew of a Passage in the Talmud, where it said, "All Israelites are apostates." And yet, though Israel sinned and rebelled against God, before whom they are apostates, God does not utterly consume them, or deal with them according to their deserts, but exhibits to them His tenderness and long suffering. And yet you Jews, although objects of so much forgiveness and Divine mercy, will not forgive Absalom. I presented him with a Hebrew copy of the New Testament. I was surprised and delighted in the way that the book was accepted. Before parting, we sat down and read the story of the Redeemer's agony and death together. We parted like old friends, and the aged Jew pronounced upon me the old Jewish benediction, "The Lord bless thee as Ephraim and Manasseh," &c.
I then examined the Pyramid of Zacharias. Here the children of Israel from Babylon spread out their hands to pray in a low and subdued voice. What a pathetic scene this must have been! From thence we passed on to En-Rogel. Here is Joab's Well, around which strange historical incidents cluster. No doubt it was here that in ancient times the border line was drawn between Judah and Benjamin. Walking about at En-Rogel, we were reminded of Adonijah, David's darling son, making a feast in this place and usurping the kingdom (1 Kings 1.). With strange feelings we walked through the village of Siloam. Little children, women, and old men crowded round, all shouting as loud as their lungs would allow them, "Bachshish! bachshish!" In Siloam bachshish "seemed to be more often and earnestly repeated than any word. Here I looked round, and asked if any traces could be seen of that" Tower of Siloam" (Luke 13:44Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? (Luke 13:4)). A young Arab promised to take me to the very spot if I would give him bachshish. At the Pool of Siloam we were reminded of the poor blind man whom Christ sent to this place (John 9:77And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. (John 9:7)). We thought also of Nehemiah 3:1515But the gate of the fountain repaired Shallun the son of Col-hozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David. (Nehemiah 3:15). Here, doubtless, was the "King's Garden," spoken of as near the Pool of Siloam. Turning to the left, we came to the Fountain of the Virgin, over twenty feet deep. Here several women of Siloam came to draw water. A Mohammedan washed his hands and feet, and engaged in prayer. Seeing that I was interested in the place, he kindly informed me why, at special times in the day, the water flows and stops. The cause of it is, according to the belief of his countrymen, that a dragon lives in the rock. When awake he stops the fountain by drinking the water, and when he is asleep it flows. From here I walked among the graves of the Jews' Cemetery.
Here several Jewish young men and maidens were prostrate on the graves of their departed loved ones, crying bitterly. Several aged men and women were sitting on the tombstones, reading the special prayers for and to the dead. Their shrieks and cries were almost heartrending. I noted the prayers of one poor mourner over the grave of his father: "Dear, 'holy, and precious father, can you be satisfied to rest with Abraham, Isaac, and Jacob, and yet let me suffer hunger, loneliness, and destitution? Yours is now the home of the blest, mine is the lot of the broken-hearted, desolate, and sorrowful. O, my precious father, intercede for me before the great throne, so that God may send me food, raiment, and comfort. O, my sweet father, pray to God that He may forgive my sins. Dear, sweet father, I am still waiting for the Hope of Israel, and am longing for the coming of the Messiah, the Great Redeemer of Israel." Here I conversed with several sons and daughters of Israel, who told me that they had come to Jerusalem to die, which is the desire of very many, as the Jews are anxious to be there when the Messiah comes to raise the dead.
It is believed that the dead buried in this place on the day of resurrection will, on hearing the sound of the great trumpet, at once rise and find themselves in the presence of the Messiah, and those who are buried in other countries, on hearing the sound of the trumpet, will have the unutterable inconvenience of rolling under the earth until they roll into the land of Israel. Then will they rise and join the company of the redeemed. I told some of them of the fact that He for whose coming they looked forward, and prayed, had already come, and redemption was now within the reach of all who, by faith, received Him, who is the Life of all that believe. Oh! that the veil may soon be removed from the poor suffering suns of Jacob. Oh! that Christians may realize their responsibility to carry the glad tidings of the Gospel to Israel's land!
Having spent many hours walking about and riding on a mule over hills and valleys, we returned to our hotel, where, to our surprise, a number of Jews were waiting to see us, all of whom, however, had one object, and that was begging. As M. Rothschild, of Paris, was at the time staying at a neighboring hotel, I advised them to pay him a visit, assuring them that he was much more able to help them than I was. Their cries were, however, so piteous, and certainly their faces seemed to tell of much suffering and starvation, that I gladly gave them enough to purchase a loaf each, and their gratitude was most touching. They eagerly kissed my hand, and invoked all the blessings of Jacob on my head. This was a splendid opportunity, of which I gladly availed myself, of distributing portions of Scripture, particularly the Epistles to the Hebrews and Romans. They accepted them most willingly. Having rested, we resumed our walks about Zion. This time we went to the summit of the Mount of Olives. Who can think and walk on Olivet without calling to mind some of the most thrilling events that the world has ever known? Our company was small, consisting only of those to whom the gospel is a living reality. It was therefore with sacred emotion that we reverently ascended this mountain, calling to mind that here walked the Incarnate Redeemer, and here, often, our Lord found retirement from the crowded and busy city where He labored and toiled for the good of others. Having ascended to a considerable height, the view of Jerusalem was most magnificent. We sat down under a large old olive tree, and while enjoying its refreshing shade, we were reminded that it was on Olivet that the disciples came to their great Teacher and Master, privately asking for more information and explanation of His strange and mysterious prophecies concerning the destruction of the Temple, the signs of His coming, and the end of the world. We looked down, and, beholding Jerusalem as she can only be seen from Olivet, we thought that perhaps it was under this very tree, or somewhere near, that the blessed company sat, while the Son of God unfolded to them His wonderful sayings. Here their dark understandings were enlightened, as they listened to His words. At this spot warnings were uttered concerning troubles that would convulse the world. Here were heard words that were sweeter than music to the ears that heard them-words that stimulated noble enthusiasm, and gave blessed encouragement: "Heaven and earth shall pass away, but My words shall not pass away.”
We sat here some time, reading the very words uttered by the Master. We thought of our blessed Lord, who often communed with His Father on Olivet. Here we conducted a small but a blessed prayer-meeting. We felt, "Truly this is none other than the gate of heaven." And as we gazed on the city, and thought of nearly thirty thousand Jews still ignorant of the blessings of salvation, we earnestly pleaded their own prayer:
"In mercy, Lord, Thy people's prayer attend;
grant this desire to mourning Israel.
O, shield of Abraham, our Redeemer send,
and call His glorious name Immanuel.”
With unspeakable delight we lingered about the Mount of Olives. Whichever way we looked we beheld spots of sacred and blessed associations. Bethany, which our blessed Lord often loved to visit, was behind us. Before us, we had a view of the Dead Sea and Jordan and the plains of Jericho. Across the valley and waters of Jordan were the mountains of Moab, Gilead, and Judea. The Frank Mountain is the highest; and its appearance is like a sugar-loaf. Beholding the majestic mountains, especially of Moab, we remembered the words of Psalm 108:99Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph. (Psalm 108:9): "Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph." The variety of scenery is truly most enchanting. With great interest we stood looking on the magnificent mountains. Although too far to be able to distinguish the particular peaks, yet it was with delight that we looked on the summit of Abarim; doubtless the eye rested on Bethpeor-Pisgah, the top of Nebo. Standing on the summit of Olivet, we were reminded of the sublime predictions of Zech. 14:44And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. (Zechariah 14:4); Matt. 26:3030And when they had sung an hymn, they went out into the mount of Olives. (Matthew 26:30); Mark 14:2626And when they had sung an hymn, they went out into the mount of Olives. (Mark 14:26); John 8. The brook Kidron being so near, we descended into it. We remembered that over this brook passed King David with his faithful followers when they fled from Absalom. We were also reminded that over this brook passed our blessed Lord with His disciples in the hours of His trouble (John 18:11When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. (John 18:1)). What hallowed recollections!
Silently we now traced our steps to the tombs of the prophets. Here we read chapters of the books that were written by inspired penmen, whose mortal remains rested in this place.
A visit to the tomb of the Virgin is of no little interest. Here crowds of pilgrims often come. Our
Catholic friends expressed their pleasure at being able to offer prayer here, and, not satisfied with their devotion at the Virgin's tomb, some continued to pray at the shrines of the blessed Virgin's father and mother. The shrine of St. Joseph is also pointed out. Here also are places specially consecrated for prayer, which are used by Greeks, Abyssinians, Armenians, and Muslims. It was with reverent delight that we entered the Garden of Gethsemane. We silently watched and prayed and praised. We felt that we walked on holy ground. It was here that the Son of God prayed, "Abba, Father, all things are possible unto Thee. Take away this cup from Me. Nevertheless, not what I will, but what Thou wilt" (Mark 14:3636And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt. (Mark 14:36)). As we walked on this ground we were almost overcome with emotion, for we remembered our blessed Lord's anguish of mind when, with the prospect of the bitter cup for us, "He fell on the ground" (Mark 14:3535And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. (Mark 14:35)). Here we read the accounts of all the evangelists. How real and thrilling the Savior's agony in the garden! For surely it was here that the Captain of our salvation was made perfect through suffering. This we felt to be an appropriate place in which to worship God, and did so with a holy joy. Here we sang, as never before, that precious hymn—
Gethsemane, can I forget
Or here Thy conflict see,
Thine agony and bloody sweat,
And not remember Thee!
When to the Cross I turn eyes,
And rest on Calvary,
O Lam of God, my Sacrifice!
I must remember Thee
As we lingered here we were constrained to say, "Take off thy shoes from off thy feet, for the place whereon thou standest is holy ground.”
An aged Hebrew Christian friend, who walked about with me on Olivet, called my attention to the hard, rugged, immovable stones on the Mount of Olives. Does not this mount, with its isolation, tombs, and other objects making it look wild and dead, remind you of our Jewish nation?—spiritually dead, and desolate, and barren! Yes! So it seems; but looking at charming Gethsemane, where the flowers are so beautiful and fragrant, my aged friend said, "See, the lovely garden is part of Olivet. The only difference is that this plot of ground is cultivated; busy hands always attend to the requirements of this place, and anxious hearts are constantly brooding over this place. Hence its fertility and fragrance." And when the hearts of God's people will be filled with anxiety for the now spiritually dead Israel, it shall truly come to pass, "The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands" (Isa. 55:1212For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. (Isaiah 55:12)).
After visiting the tombs of the kings and of the judges, we returned to the Damascus Gate, and with considerable interest we learned that we were now at the Grotto of Jeremiah. It was here, according to tradition, that Jeremiah wrote his Lamentations, and afterward was buried. Walking about close to this place, we saw Jews dejected and poor, and with my Bible in hand I asked one aged Israelite, who was passing by, "Why are you looking so cast down?" He then asked me if I was a Ben Israel. "Yes," I replied, "I am an Israelite." Seeing that I had my Bible in hand, he desired me to turn to the book of Jeremiah's Lamentations (Lam. 1.). He most feelingly repeated, "Zion spreadeth forth her hands, and there is none to comfort her. The Lord hath commanded, concerning Jacob, that his adversaries should be round about him." The aged Jew then said, “Is not this enough to make us dejected and to mourn? Is not this enough to break our hearts? We are waiting and waiting, and it is like waiting in vain. And yet we cling, and must cling, to His promises." I asked him when he thought Israel would cease to mourn and be troubled; to which he replied," When Judah will return to God." I told him that there are about a hundred thousand Israelites who, like himself, had waited, and were perplexed, and who, after much prayerful consideration, had carefully searched the Scriptures, and had come to the conclusion that it would be in vain to wait any longer, and that they declared their belief that Israel's Messiah had already come, and salvation, comfort, and peace are to be enjoyed through faith in Him. "But," replied the poor fellow, "the Talmud does not say so, and I cannot believe that He has already come unless I can find it in the Talmud." I told him that I was the rich possessor of a precious little Talmud, written by Jews, men of great talents, powers, and distinguished for their true piety. All these testified that the Messiah had come. He asked me if I could sell him such a Talmud; I freely offered it to him. He had never seen such a thing before. It was a Hebrew New Testament, which he accepted with gratitude, promising to read the contents earnestly. May the Spirit of God reveal unto that poor son of Abraham the true Messiah and Savior!
On Sunday morning we attended the English service of the Protestant Church, where a goodly number of Hebrew Christians worshipped. Here I met with several Jewish converts, some of whom visited me later in the day. One young man, a native of Russia, spent several hours with me. I was pleased to learn from him that he was a native of Kovno, my own native place in Russia. It was delightful to me to hear from him the simple story of his conversion. When he arrived in Jerusalem he intended to give himself entirely to the study of the Talmud, and his hope was to live and die a student of the Talmud Torah. After living several months in Jerusalem, he came into contact with the Rev. H. Friedlaender, from whom he received a New Testament, which he read with curiosity and with interest. Mr. Friedlaender, having taken a deep interest in his spiritual welfare, was the means of leading him to Christ. The kindness of Mr. Friedleander overcame his strong Jewish prejudices, and he blessed God for having ever met that servant of Christ, who became unto him a spiritual father. This young man, with several others, all of whom had been led to Christ through the influence of the same missionary, subsequently visited me. They all seemed to possess the warmest friendship and affection for their spiritual parent, who has left Palestine through ill-health, and gone to England. They said, "If on your return you should see him, tell him we never forget to pray for him, and are longing to see him and his family once more in the city of David, where many Jews will yet be brought to Jesus Christ, and will bless God for the blessings of salvation." They left me, warmly shaking hands with me, and saying, "Bless God, the gospel is sufficiently powerful to subdue the stubborn hearts of fanatical Jews. And Jesus is able and willing to save unto the uttermost them that come unto God by Him.”
The tomb of David, King of Israel! What thoughts of sacredness cluster round this memorable place! We stood almost motionless and speechless as we cast our eyes on the pages of our Bible, 1 Kings 11:43; 14:3143And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. (1 Kings 11:43)
31And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name was Naamah an Ammonitess. And Abijam his son reigned in his stead. (1 Kings 14:31); Neh. 3:1515But the gate of the fountain repaired Shallun the son of Col-hozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David. (Nehemiah 3:15). We thought of the Apostle Peter (to whom this tomb furnished an illustration), when he said, "His sepulcher is with us unto this day." The mind is truly solemnized as we stand in the Neby Dâûd, and remembered that here lies the author of the sweet Psalms, which have charmed the hearts of Jews and Gentiles. And as we gazed upon this spot, we could not but recall the life of David. We thought of the lessons we had learned in childhood, when, at a dear mother's knee, we heard of the son of Jesse, the hero of the armies of Saul, and of his combat with Goliath. We thought of David as a sinner and as a saint, and endeavored to learn such lessons as can be derived from such a life as his. We thought of the rabbis who have cast a halo of infallibility on the Bethlehemite shepherd when they declared in the Talmud, "He that says David committed sin is in error.... David had ' no evil inclinations ruling in his members, for it is written, And my heart is wounded within me.' "The cause of his punishment, according to the Talmud, is very singular indeed. It declares that David was punished by God because he read the law in an intoning voice, although Psa. 119:5454Thy statutes have been my songs in the house of my pilgrimage. (Psalm 119:54) says," Thy statutes have been my songs." The view of the tomb, as we saw it, reminded us also of the Talmudic description of David's death, which relates how cleverly the Angel of Death overcame this saint over whom for a long time he was powerless. It says David was daily engaged in the study of the law, and when his days were numbered, and the Angel of Death was to call him away from the earth, he found the Psalmist studying the law. As long as he pursued his studies in holy things, he could not lay hand on him. David, with unflinching zeal and determination, did not for a moment interrupt his studies, consequently the Angel of Death felt himself defeated. At last he resorted to a trick. Finding himself in distress, unable to fulfill his mission of death, he exclaimed, "What shall I do?" Time goes on quickly, and he is still studying his books. Behind David's study was a splendid orchard.' The Angel of Death got up into one of its trees, and made a great noise between its branches. This so surprised David that he left his study and went into the orchard to see what caused it. He endeavored to climb the tree from which the noise proceeded, and as he began to climb, one of the branches broke. He fell, and was dead. Thus, as the tradition says, the Angel of Death triumphed! Numerous legends cluster round this place. Some are of Mohammedan origin; others of Jewish authority.
We now turned to the adjoining Cœnaculum, that being the chamber of the Lord's Supper. The room is perfectly plain; we greatly admired its simplicity. The places where, it is said, the table stood, and where our blessed Lord sat, were pointed out to us. How could we look over this room without being interested? It is divided into two parts, by two columns placed in the middle. One part is used for the celebration of mass, and the other is used by Muslims for prayer. On the wall separating David's tomb from the chamber of the Lord's Supper many prayers have been written, most of which are earnest requests to David to intercede on behalf of the souls of the applicants.
A walk through the Via Dolorosa is not only of great interest, but of solemnity and awe. From the Serai, the Pasha's residence, near St. Stephen's Gate, we started, and continued to the Church of the Holy Sepulcher. As we passed through the Via Dolorosa, we were struck with the narrowness of the streets and its rough pavements. As we traversed these sacred streets we were highly interested with the picturesqueness of some parts. The zigzags all added charm to our observations of the holy places which the Master trod, and which now we walked on, with delight remembering the story of His redeeming love. It is very interesting to notice the different stations of the cross—Pilate's judgment hall.
The Holy Steps, which were removed to Rome, we saw in that city when visiting St. John Lateran. The place from which the steps were removed was shown to us. We looked on the place of the binding of the cross upon Christ's shoulders with peculiar interest. We also beheld the so-called Ecce Homo Arch. This arch is declared to have been connected with the judgment hall (John 19:55Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! (John 19:5)). We passed on and found ourselves at the place where, it is said, Christ sank under the cross. Here they compelled Simon, a Cyrenian, to carry the burden (Mark 15:2121And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. (Mark 15:21))
At the next station we beheld the supposed impression of Christ's shoulders as He leant for support. A little further and we were brought to the house of St. Veronica, who is said to have wiped the Redeemer's brow, and on whose handkerchief the imprint of the Savior's features was left. Near this is the Russian Hospital. It stands, as is supposed, on the very spot where the suffering Redeemer, turning to the weeping women, said: "Daughters of Jerusalem, weep not for Me, but weep for yourselves, and for your children" (Luke 23:2828But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. (Luke 23:28)).
Through Christian Street, we entered the Church of the Holy Sepulcher. As we came near it, we could not help feeling interested as we realized that near this took place events by which the world has been revolutionized. We were reminded of Matthew xxvii. 39; we also thought especially of John 19:38-4238And after this Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. 39And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 40Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. (John 19:38‑42), and of Mark 15:4646And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. (Mark 15:46).
First of all we entered the court. It was early on a Sunday morning. The court was full of beggars, sellers of flowers, crucifixes, and a variety of ornaments generally precious to Catholic worshippers. Here we were reminded of the days when, at the Temple of the Lord, the making of money was of greater importance to some than the worship of God. Here the pious Catholics on Sunday morning seem more anxious to sell a bunch of flowers or a crucifix, than to pray in the holy place with the crowd of their co-religionists.
We entered the church by the principal door, and came to the Unction Stone. On this stone the body of our Lord is said to have been anointed when He was taken from the cross. Large lamps hung over and surrounded this holy stone. Before this stone tens of thousands of Christian pilgrims prostrate themselves, and kiss it as if it were a duty. Going on a few steps we beheld Mary's station. This spot, we were told, is the place where the mother watched the body of her Divine Son anointed. We entered the Rotunda, and as the morning sun shone, everything looked lovely. The dome, sixty-five feet in diameter, is splendidly decorated with mosaics, and is supported by eighteen square pillars.
In the middle of this Rotunda stands the Holy Sepulcher. It is the center of attraction and admiration to pilgrims from almost all nationalities. Their devotion certainly had the appearance of intense earnestness and fervor.
From this spot we proceeded to the chapel of the Copts. Here divine service was being conducted. I remembered that, previous to my leaving England for my mission to the land of my fathers, I had heard and read of the advocacy by Episcopalians of the desirability of uniting the Coptic Church to the Establishment of the English Church, but as I witnessed the idolatrous worship worthy of a pagan temple I could not but hope that the advocates of this longed-for union may never have their desires fulfilled.
We then went into the chapel of the Syrians. Here we were provided with candles, as the place is very dark.
There are several tombs, chief in interest being those of Nicodemus and Joseph of Arimathea. A service was being conducted, but as we were tired and sickened by witnessing the idolatrous worship of the Copts, we would not spend any more time in this place. Therefore we returned again to the famous Rotunda.
We entered the place marked as most sacred. This open court, with marble slabs radiating from the central stone, is the place where the risen Lord stood when saying to Mary Magdalene, "Woman, why weepest thou?" (John 20:15, 1615Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. (John 20:15‑16)). When we had viewed this, we passed on to the column of scourging. It was to this column, we were told, that the Man of Sorrows was bound by order of Pilate, when He was scourged.
With considerable interest we entered the sacristy. Here we were shown objects of true historical interest. The memorials of the brave Godfrey de Bouillon we examined carefully. We saw Godfrey's favorite sword, with which he obtained his most glorious victories. From thence we proceeded to the altar under which are the two holes in the stone. This sacred place is called "The bonds of Christ." Close to this we found ourselves in a chamber known as the prison of Christ, where, we were informed, He was imprisoned previous to His crucifixion. A few steps further and we found ourselves at the chapel of the division of the vestments (Mark 15:2424And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. (Mark 15:24)). Again we moved on, and we found ourselves at the chapel of the crown of thorns. Here we were shown a column where, we were told, the crown of thorns was put on His head (John 19:2, 32And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3And said, Hail, King of the Jews! and they smote him with their hands. (John 19:2‑3)).
Again we passed on, under the leadership of our patient dragoman, and we arrived at Calvary (Luke 23:3333And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. (Luke 23:33)). Here we came to an altar under which we saw a hole through a marble slab to the solid rock. This is the place where, we were told, the Redeemer's cross was stationed. Two other sockets, one on the right and the other on the left, were shown us, and we were informed that these are the spots in which were planted the crosses of the two malefactors crucified on each side of Christ. We put our hands into these sockets, but did not feel any the better for it. This chapel, although known by the name of Calvary, is also called the Chapel of Golgotha. Here, we were told, our first parent was buried, and the legend says that when the Redeemer of the world shed His blood for human transgression, it was destined that the blood should fall on the head of the first sinner.
Our eyes now turned to the rent in the rock. This is said to have been made when the Man of Sorrows was slain on the cross, when the earth did quake and the rocks rent (Matt. 27:51, 5251And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52And the graves were opened; and many bodies of the saints which slept arose, (Matthew 27:51‑52)). After visiting almost every corner and spot of reverence, we again entered the great sanctuary, where the patriarch officiated at divine service. An audience of some thousands took part. In the procession, of great ceremony and solemnity, I was much struck and surprised by beholding the patriarch, in the performance of his most solemn duties, with two Turkish armed guards to protect him. These Mohammedan soldiers continued with the patriarch throughout the services. I inquired why the presence of these enemies of the cross was needful, and was informed that it was absolutely necessary to have these guards in order to protect the patriarch from the insults and violence of the other Christian communities who worship in the same church. The members of different Christian churches look upon each other with hatred, and were it not for the interference of Turkish armed soldiers, quarreling, fighting, and bloodshed would be the scene in this holy place every time these Christians assembled to worship. Alas! how sad the thought that these are the so-called disciples of the Prince of Peace. And is it to be wondered at that the 30,000 Jews in Jerusalem, surrounded as they are by the gross idolatry of the Greek and Latin Churches, should look upon such a system of religion with contempt? What caricatures of Christianity I How needful, therefore, that true representatives of the followers of Christ should reside in the midst of the multitudes here, so that the noble example of true Christian life should be seen by the Jews and Mohammedans, and also that there should be sound teaching and preaching, and the distribution of good Christian literature, especially of the Scriptures. I am confident that such work, done by consecrated workers, would, by the blessing of God, prove a wondrous mercy to thousands in the land. We should not rest, nor cease to pray that the time may soon come when evangelical truth shall be proclaimed by earnest men, who shall so labor to spread the truth that, by the blessing of God, Christ only may he the acknowledged Head and Lord of all.
Is it not time that believers everywhere should lift up their eyes, and turn towards the land of Israel? "Ye that make mention of the Lord keep not silence, and give Him no rest, till He establish, and till He make Jerusalem a praise in the earth.”
We spent several hours in visiting the various places where the Orientals are most active in their commercial pursuits. The first attractive view is the market-place outside the Jaffa Gate, 'near the citadel of David. Here crowds of Arabs were selling and purchasing articles of every imaginable description. The women of Bethlehem, with their large silver-coined necklaces, and most gracefully attired, were sitting promiscuously on the ground, some with smiles offering their goods, or asking for bachshish, the smallest offering being accepted with a very cheerful "kattercherreck" (thanks) and a kiss on the hand, together with a profusion of blessings, with which Orientals are very free.
Maidens with waterpots on their heads, and men with long water-skins, walked along singing earnestly their street cry, "He, every one that thirsteth, come and drink!" We availed ourselves of the kind offer, and drank, but, to our surprise, found that it was not free. The water-carrier's hand was held out for a long time for a liberal bachshish.
The commercial customs of the Orientals in the marketplaces are most amusing. Everything seemed in a state of confusion. Purchasers and sellers appeared by their attitude as if to be on the verge of a desperate fight. We waited and watched with anxiety, and with some fear. The dragoman, however, assured us that it was all right, this being the usual mode of these people in transacting business. One says, "Your article is no good;" the other declares it to be the best; then a lively quarrel ensues about the price. Soon, however, everything is amicably settled.
Standing in this market-place near the city gate we are reminded of Genesis 23:10, 34:24; Psalm 122:22Our feet shall stand within thy gates, O Jerusalem. (Psalm 122:2).
A walk through the bazaar in the city is even more interesting. Mohammedans, Christians, and Jews have their respective quarters, and transact their business in their own way. The shopkeepers mostly sit on the ground smoking cigarettes or pipes. Little children run to and fro, and every European is accosted with a request for bachshish. The streets are very narrow, and often crowded. As there are no side-walks men, women, children, horses, camels, and mules with their burdens, half-starved dogs, all leisurely go ahead the best way possible. Now and then a donkey with a load of rubbish will knock against the European in his best suit of light clothes, leaving stains, of course. The dragoman abuses the donkey-driver for his carelessness, to which he replies, "I have not done it, but my donkey." And then he asks for bachshish! Presently we hear the call for prayer from the minaret. We listen with some interest as the cry seems earnest, "La Allah ilia Allah, Mohammed rusool Allah" ("There is no God but God, and Mohammed is His apostle"). Many shopkeepers will now leave their shops, and go to the mosque, and prostrate themselves and say their prayers. According to the Koran this duty must be performed five times every day. After visiting most of the city within the walls, the sun in all his strength above us, we retired to our favorite Mount of Olives, and seeing a large olive tree, we lay down, and slept under its refreshing shade. We then went to the Mohammedan cemetery, where a large number of Muslim women come to hold fellowship with the dead. These ignorant Mohammedan women believe that their departed dead visit the places of their burial, and converse with their relations. The women, therefore, communicate all sorts of domestic news. Every imaginable concern of family life is made known to the spirits visiting the graves every Friday, the Mohammedan Sabbath.
We now turned with peculiar interest and delight to Mount Moriah. Here, on the summit, stands the celebrated Mosque of Omar. Having obtained permission to visit this place, in company with a Kawas from the English Consul, we were introduced to a young sheik, who most politely undertook to show us every part of that sacred place. Before entering we were requested to take off our boots or shoes, cloth shoes being supplied to us to walk over the noble sanctuary.
Looking over the spacious ground, we were reminded that it was most likely here that Abraham offered Isaac (Gen. 22.). It was here that David, beholding the angel of the Lord having a drawn sword in his hand stretched out over Jerusalem, clothed himself and the elders of Israel in sackcloth and ashes, fell upon their faces and cried unto the Lord, and stayed the hand of the destroying angel (1 Chron. 21:1717And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O Lord my God, be on me, and on my father's house; but not on thy people, that they should be plagued. (1 Chronicles 21:17)). It was here also that Solomon built the temple unto Jehovah (2 Chron. 3:11Then Solomon began to build the house of the Lord at Jerusalem in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite. (2 Chronicles 3:1)) Doubtless it was here that our blessed Lord uttered the sublime words in the last day, that great day of the feast (John 7:3737In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. (John 7:37)). It was here, too, that the veil in the temple was rent from top to bottom when in His awful agony on the cross the Son of God gave up the ghost (Matt. 27:50, 5150Jesus, when he had cried again with a loud voice, yielded up the ghost. 51And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; (Matthew 27:50‑51)); and it is toward this place that the Jews, in all countries where they are dispersed, turn their faces when in prayer, as did Solomon (2 Chron. 6:2020That thine eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place. (2 Chronicles 6:20)). As we looked on the majestic Mosque of Omar, we thought of the awful scenes that took place here when the Temple of the Lord was burnt. We also thought of the Crusaders, who once used this splendid edifice as their cathedral; and of brave Saladin, who, with unspeakable determination and courage, recaptured it and restored it to the worshippers of Islam. Being led by the young Mohammedan priest, we were brought to some pillars standing near one another. Passing the narrow space between two of these, we were told by the young priest that an entrance to Paradise would be granted us. The interior of the noble sanctuary is somewhat plain, but charming. No images are to be seen anywhere, nor pictures of any description. The grand old pulpit, from which the great Khalif preached, still stands, and is venerated by every Moslem. It is very charming to view the fifty-six stained-glass windows of delightful brilliancy and beauty. The pavement, of marble mosaic, adds greatly to the beautiful appearance of the edifice. All the splendor of this wonderful place grows into insignificance, however, when we turn to the Holy Rock under the dome. This rock is nearly 60 ft. long and about 45 ft. wide. This Holy Rock, we are told by Mohammedans and Jews, hovers without any support. On it Abraham, Elijah, David, Solomon, Jesus, and Mohammed prayed.
A mysterious slab of jasper is pointed out to us. Into this jasper slab Mohammed is said to have driven nineteen golden nails, one of which falls out at every epoch. There are now only three and a half of these significant nails remaining. When these are gone, then will be the end of the world.
With no little interest we examined the "Fountain of the Leaf." This fountain is of great depth, and is said to be the sacred way to Paradise. The young priest reverently told us that a friend of Omar by accident let his pitcher fall into the cistern below. Anxious to get it out he descended; to his great surprise he found a gate there which opened into lovely gardens. A leaf which he plucked he brought back. This leaf never faded, because it was a leaf from Paradise. With some amusement we listened to the young priest when he showed us the shield of Mohammed's uncle, Mohammed's sacred footprints, the prophet's holy banner, and also some sacred hairs from the prophet's heard. After passing from place to place, we entered the Mosque of El-Aksa. Here we were shown the tombs of Aaron's sons. We were also shown the praying-place of Moses. A stone is also pointed out to us which is said to bear the footprints of Christ. Descending further down, over thirty steps, we are brought to the supposed cradle of Christ.
It is a small vaulted chamber. Here, we were told, the infant Messiah was circumcised, and here, we were informed, dwelt aged Simeon, and here the blessed Virgin received his hospitality when visiting him.
With feelings of reverence and unspeakable pleasure we descended and found ourselves in a vast succession of pillared and vaulted avenues, bearing unmistakable marks of the Jewish masonry of the first Temple. Here were the stables of Solomon, and the rings to which the royal horses were fastened are still visible. Again we opened our Bibles, and were reminded of 1 Kings 4:2626And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. (1 Kings 4:26). Then we wended our way to the small mosque, known as Solomon's Throne.
Our attention was now drawn westward, where is a little chapel with a white dome. It was here, we were told, that Solomon, having finished his work of erecting the Temple, gave thanks to the God of his fathers, and it was here, we were informed, that Solomon was found dead. Numberless legends cluster round every part of this site and its buildings, but certain it is that the Temple of Israel stood here, and that some part trodden by our feet must have been where the Shekinah rested between the cherubim, and where God communed with His saints from the mercy-seat.
After spending considerable time in walking over these holy places, I paid a lengthy visit to my friend, the Jewish rabbi. Having described to him what I had seen on Moriah, the pious rabbi, with bowed head, wept and said, "Alas, alas! how is the Shekinah departed from us, and we sit and weep and mourn." The rabbi also remonstrated with me for having so defiantly disregarded the Talmudic law, which prohibits Israelites treading the sacred site of the Temple.
I anxiously inquired why the Talmud prohibits Israelites visiting that place, to which he answered that the site of the Temple is holy, and without blood. None were allowed to enter the sanctuary because of the present condition of Israel, there being no priesthood, and therefore no sacrifices, and consequently no blood with which to enter. It is, therefore, Israel's solemn duty to abstain from entering any part of the holy place. He also informed me most solemnly that at present there is no certainty as to the spot where the Holy of Holies was. No Israelite may visit the place, as perchance he may tread on the spot where only the High Priest was allowed to enter. I called his attention to the fact that God is a spirit, and they that worship Him must do so in spirit, and that every place is holy ground where saints worship God. "How can this be so," he asked, "seeing that we are without sacrificial blood?" I called his attention to the fact that the blood has been shed about two thousand years ago in sacrifices according to the predictions of Isaiah 53. Again and again he remonstrated with me, because of no sacrifice according to the Mosaic law. Again and again I prayerfully and earnestly reminded him that
Not all the blood of beasts,
On Jewish altars slain,
Could give the guilty conscience peace,
Or wash away the stain.
But Christ, the heavenly Lamb,
Took all our guilt away;
A sacrifice of nobler name,
And richer blood than they.