CONFIRM~ANT'S GUIDE,.:\:
IO THL
MOSAIC RELIGION.
E. E~PPSTEIN,
MINISTER OF THF CONGRFGATION BETH EL, DFTROr!.
D)ETROIT, MICIIH.:
F. A. S(I{OBER & BRO., BOOK AND *IOB PRINTERS,
No.-O0 Woodward Avenue, (up stairr).
1868.
6,_,
BY 
IT is with the greatest  of pleasure that the Author iT,nscribes
this little volume - his  maiden  attempt-  to  the  members  of the
BETi EL CONGIrE(ATrON, as a slight expression of  gratitude for re
peated acts of kindness received at their hands; and to Messrs.
B. PRFLL,  D. J. WORKtrM,  H. FREED)MAN,  S. L. KNOLL, L. LAMRBERT,
M.  MALSH  and M.  ERMAN, the honorable School  Board of the same
Congregation, as a testimonial to the interest and fidelity with which
they  have  cared  for  the instruction  of our precious children, in
dulging at the same time the hope that the truth, as herein explained, may  contribute  some  little  towards  the  attainment of the
object which the Board has ili view.
Yours, very respectfully,
E. EiPPSTEIN. 
INTRODUCTION.
A want has been long felt among teachers for a book con taining a concise, yet simple account of the Mosaic Faith, which
shall be adapted to the comprehension of those who are generally
confirmed.   Many excellent volumes have been written on this
subject, yet lacking in availability for the teacher's purposes.
Some very valuable books have been translated from the German,
but could scarcely be expected to be free from the difficulties
natural in a translation from one language into another. Other
very excellent treatises are too profound, and wanting in that
clearness of logical arrangement necessary to attract the mind
of a child. The author of this little book has often sought for a
work which would obviate these objections, which not succeeding
in, he was compelled to write out lectures for his confirmants, to
be dictated to them in the class.  The gist of these lectures he
has condensed into questions and answers. appropriately divided
into subjects, conveniently numbered and systematically arranged.
The aim has been kept steadily in view to save the teacher
as much trouble as possible, although  it would be next to impossible to prepare a series that would do away with all labor on
the part of the teacher.   There are passages of history to be
related. illustrations of profound d(octrines of faith to be made,
and explanations of perplexing terms to be given; all of which
require the personal force and ingenuity of the teacher, in order
to impress the mind of the child.
All through this work the author has endeavored to impresthe child with the purity and beauty of God's character, as 
INTRODUCTION.
taught by Moses, so that in being an Israelite it might feel a glow
of pride in realizing that it has a mission to perform in transmitting and exemplifying this knowledge, the basis of all civilized
religions, which it has been the great privilege of Israel to hand
down with heroic fidelity amid fire and persecution of the worst
kind.
The arrangement of the subject in this work is very simple.
Beginning with the inquiry: "What is Religion?" the analytical
powers of the child's mind are exercised in distinguishing between
natural and revealed religion; then strictly confined to what
Revelation teaches concerning God, the soul and its immortality,
man's relation to God through obedience and worship, and to his
fellow man, mankind's destiny or promises to those who worship
and obey God, as given by the Prophets and holy writers.
The Bible is taken as the basis of all the teachings throughout, whilst nothing but pure Mlosaismi has been illustrated, so that
the book can be acceptable to all Congregations.
With this explanation, and thanking all those who have
kindly afforded their assistance and sympathy in the preparation
of the work. the author would modestly press the merits of this
little book upon the attention of those who are interested in the
instruction of our youth in the truths of our Most Holy Mosaic
Faith.
Add n,n   i   l,4-1vt
"Now, therefore, write ye this sonig for you, and teach it to
the children of Israel; put it in their miiouths." DFUTr. 31: 19.
TU HE AUTHOOR.
DETRIOIT, (Kislav) December, 1867.
iv 
PART I.
OF RELIGION.
1.  What is Religiot.?
Religion is the knowledge of God and the mode of worshiping Him-by the contemplation of His power, wisdom
and goodness, and by a faithful obedience to His law.
"And unto man He said: Behold the fear of the Lord is wisdom, and
to eschew evil is understanding." Jo0B 28: 28.
2.  Wt(tt is the object of -Religion?
The object of religion is to teach us to live, so as to fulfill the destiny which is the object of our life upon earth.
", Set your hearts unto all the words, which I testify against you this
day, so that you may commaniid them your children, to observe, to do all
this law.  For it is not a vain word for you, on the contrary it is your
life." DEIUTER. 32: 46, 47.
3.  What does Reliyio~t tealch?
Religion teaches the knowledge of God and His attributes; of His benificence and promises, and how we can worship Him in a proper and dignified manner, in all our words,
deeds, thoughts and hopes.
4.  When do wve experience Religion?
We experience Religion when we recognize God as our
omnipotent Creator and Lord, and as the most perfect and
holy of beings, and when we live in conformity to this belief. 
OF RELIGION.
5. Is it necessary that tman should experience Reigiyon.?
It is most necessary that man should experience Religion,
for the belief in God is the highest and most holy treasure
that man can possess. It regulates his life agreeably to the
plans of his Creator; it is the consolation of life and conveys
hope of the future.
6.  What Religion do you profess:2
I profess the Mosaic Religion, so called, because Moses
taught it to Israel, having been inspired to this end by the
Lord Almighty.
"Remember the law of Moses, mly servant, whom 1 have commanded
on Horeb for all Israel statutes and ordinances."  MALACHI 3: 22.
7. What is the basis of the Mosaic Religion?
The basis of the Mosaic Religion is the one great doctrine,
that God is one; that He is the author of the Universe with
all its creatures, and that He preserves and governs it.
"Lift up your eyes on high and see who has created thee. Ile that
bringeth out their hosts by number; that calleth them by name; from
Him, that is great in might and strong in power, not one escapetli."
ISAIAH 46: 26.
"I myself have made the earth and created man upon it; I, even my
hands. have stretched out the heavens and I have ordained all their hosts.
ISAIAH 4.): 12.
8. I)o all men) profess one Rleliyion?
The Creator has so ordained, that no man should be devoid of Religion-belief in God is part of man's nature, it
is implanted in him;  but in the mode of worshiping God
men do not agree, so it happens that men profess different
Religions.
9. It what point do all Religions agree.'
All Religions, whether ancient or modern, agree, that
2 
OF RELIGION.
there is a God, who is the Creator, Governor and Preserver
of the Universe.
"For, from the rising of the sun unto his going down, nmy name is
great among the nations." MALACIII 1: 2.
10.  How  must we regard the differentt Religion)s?
We must regard them as part of God's plan in creating
the Universe.
11. What is it to profess the l3losaie Reliyion?
To profess the Mosaic Religion, or the faith of Israel, is
to abide strictly by those special laws of sanctification and
purification, which have been taught to Israel by Moses.
12.  What do weve call the book that contains these laws?
The book that contains these laws, we call the Bible, the
Book of Revelation, Holy Writ, or Scripture.
13. -)oes this book contaitn only laws of sancteification?
No; the Bible contains besides these laws of sanctification
and purification, an account of the creation of the world, a
history of the earlier events of mankind, and particularly the
origin and promulgation of the Mosaic Faith.
14. How is the Bible divided 2
The Bible is divided into three divisions, with twenty-four
books, to wit:
I. Torah-five books of Moses: Genesis, Exodus, Le         viticus, Numbers and Deuteronomy-5.
II. Nebiyim- Prophets.   Of  this  division,  Joshua,
Judges, two books of Samuel, and two books of
Kings (4) constitute the earlier Prophets; the books
of Isaiah, Jeremiah, Ezekiel, and the twelve minor
Prophets:  Ilosea, Joel, Amos,  Obadiah,  Jonah,
3 
OF RELIGION.
Miclia,  Nahum,   Habakuk,  Zephaniah,  Hagai,
Zachariah and Malachi, constitute the later Pro     phets- 4.
III. Kethubim - Writings, containing the following
eleven books: Psalms, Ruth, Job, Proverbs, Kohe     leth (Ecclesiastics), Song of Songs, Lamentations,
Esther,  Daniel,  Ezra  and  Nehemiah,  and  the
Chronicles.
15.  Were all these books written by Moses?
No; they were not. Moses wrote only the five books
that bear his name, but for more than one thousand years
prophets, learned men, poets and historians, in various ways
have wrote and taught in his spirit. All these writings were
compiled together by the men of the great Synod at the time
of the second Temple and called "the Holy Writ or Bible."
16.  What other name is given to this book?
It is also called the great Book of Revelation, which was
given to Israel in particular, but which, in the course of
divine wisdom, became the property of mankind.
17.  Why do we call it the Book of Revelation?
Because in it God's will and truth are revealed to man,
and as such are acknowledged by the whole civilized world,
so that in fact the Bible may be looked upon as the fountain
whence all true Religion is derived.
18. How must we therefore receive the Bible?
We must therefore receive the Bible as a holy book and
the voice of God Himself to all coming ages.
4 
OF REVELATION.
PART II.
OF REVELATION.
19.  TVhat is divine Revelation?
Divine Revelation is the giving of the true knowledge of
God by Himself, through visions or by inspirations, unto
pious and truthful men, who had transmitted the same to
their posterity, and which was subsequently written down by
Moses, the greatest of the inspired men, in the Bible or the
book of Revelation.
20.  TVas scath a Revelation necessary to mian's  knowledge
of Religion?
It was necessary that God should reveal Himself in some
special manner, so that man might learn to know HIim.
"Without a prophetic vision a people become unruly; but if it observeth the law, then will it be happy."  PROVERBS 29: 18.
21.  To  vhomii did God reveal Himiself first?
God revealed Himself first unto Abraham, out of the land
of Chur, who subsequently received the name the Hebrew,
and whom we consider as the progenitor of the Jewish race.
"And the Lord said unto Abraham: Get thee out of thy country, and
out of thy birth-place, and from thy father's house, unto the land that I
will show thee."  GE.NEsI.S 12: 1.
22.   What was set for-th in this Revelation?
The Lord further added in this Revelation:
"And I will make of thee a great nation, and I will bless thee and
make thy name great, and thou shalt be a blessing. And I will bless
those that bless thee, and him that curseth thee will I curse, and in thee
all families of the earth be blessed."   InT). 12: 2, 3.
5 
OF REVELATION.
23.  That )mu.st hatve preceded titis proitise?
This promise must have been preceded by a divine Revelation, concerning a knowledge of God; for it was only
in the promulgation of this truth and knowledge that the
posterity of Abraham could have become the blessing of all
the families of the earth, and it is only by the inculcation
of such knowledge that his name becomes great.
24.  Bad rien no knowledye of God prez'iotsl#y to this Re       velatioit to Abrahaii.2?
They  had  some  knowledge  of  Grod,  but  it was  a very
indistinct and imperfect one.
"And Joshua said unto all the peopl)le, thus hathli said the Lord, the
God of Israel: On the other side of the river did your fathers dwell in
old times, even Terah, the father of Albrlahlmn, an(l Nahor, and they served
other gods."  JO.sHUA 14: 2.
25.   JVh   wets  the  kslotoivled(e  of  God  previott.slll  to  this
2.5.!VIi#  wais the le~towle(lye of GodI prevgiotsly to this
Revelationt iitperfect?
It was natural that man should endeavor to find God by
looking at his visible world in nature.  In doing so, nature
itself became  a mystery;  they could not account for its
existence.  With awe and reverence they beheld the great
powers that moved the Universe, which they at once perceived
to be independent of mlan's will; hence they concluded that
these powers were divinities. The earliest inhabitants of the
earth worshiped the sun, the moon and the stars as gods.
26.  What, therefore, was the object of the first Revelation?
The object of the first Revelation, therefore, was to show
that the powers in nature were subject to a higher being, and
that they acted in accordance with- His plan, laid down at
their very creation. In short, it must have been the object
of the first Revelation to show the supremacy of the Lord
over all objects and powers of this visible world.
6 
OF REVELATION.
27.  Acecordingq to this, qwhat  were the wvoids used to convey
thAi.s idea to Abralia'n?
The words conveying this idea were:
"And the Lord appeared unto Abrahali  and said:  I am the Lord,
the Almiglity. walk before me and be perfect."  GEN, E.SI,S  17: 1.
28.  Hfow mgust this iRevelatioi be 2reeei,ed?.
This Revelation must be received as teaching that God is
not subjected to nature, but that nature is subject to God;
for He Himself is the author of it.
29.  I    tla    iite-I,
29. In Muscat furth]er!ighlt n'usstthiis  -Reela(tion  be  viewed
6y us?
As the starting point of the Mosaic Faith, that teaches
that God existed before nature, which He afterwards created,
and which in its regularity is a manifestation of His wisdom
and power.
"In the beginning God created heaven and earth.  And the earth
was without form and void, and darkness was upon the face of the deep,
and the Spirit of God was  waving over the face of the water."  GlENEnSl.s
1: 1, 2.
30.  Was  it intended tihat this Revtelatio)i should imme)diately
reclaim all mankind?
It was not; for mankind was so steeped in idolatry and
superstition, that it would take ages for them to become
reclaimed; hence it seems to have been the intention of the
Almighty to originate a gradual system of education through
the descendants of Abraham, by which all mankind should
be instructed in this knowledge.   Therefore Ile made  a
covenant with Abraham, that his descendants should be a
blessing to all mankind, in that they should preserve this
truth and spread it abroad among all nations.
7 
OF REVELATION.
31.  Was there no dangyer that this Revelation should not be
preserved aStong even the posterity of Abraham?
There was; for in all probability the knowledge of writing was not then known, and the truths of Revelation therefore could only be handed down by tradition, from father to
son; hence if at any time the sons should depart from the
instruction of the fathers, there would be danger that this
truth would have been forgotten, and the flow of tradition
interrupted or lost.
32.  Whtat d(lid God do to avoid( such a possibility?
The Lord made that covenant with Abraham  to the effect
that He will remain the God of his offsprings, and they shall
be unto Him a nation.
"On the same (lay the Lord made a covenant with Abraham, saying:
Unto thy seed have I given this land, from the river of Egypt unto the
great river, the river Euphrates."  GENESIsl 15: 18.
33.  WVhcat wvas thle efet (of tha(t covtenant?
This covenant effected that the possession of their land
should depend upon the condition of their preserving this
truth; thus making their subsistence and all their interest
dependent upon their fidelity in at least transmitting and
preserving this knowledge of the One Omnipotent God among
themselves, if not in promulgating it among mankind.
34.  Was this coveinant renewed I
It was renewed to Isaac and Jacob, but always in connection with the possession of the property in the land of
Canaan.
"And I will cause thy seed to multiply as the stars of heaven, and I
will give unto thy seed all these countries, and I will perform the oath
which I swore unto Abraham, thy father. Because that Abraham obeyed
my voice, and kept my charge, my commandments, my statutes and my
laws."  GENESIS 26: 4, 5.
8 
OF REVELATION.
"I am the Lord, the God of Abraham, thy father, and the God of
Isaac; the land whereon thou liest, to thee will I give it and unty thy
seed. And thy seed shall be as the dust of the earth, and thou shalt
spread abroad, to the west and to the east, and to the north and to the
south, and in thee and thy seed shall all the families of the earth be
blessed." GENESIS 28: 13, 14.
35.  Did all the members of Abraham's family remain true
to this trust.?
They did not. Ishmael, the son of Abraham, and Esau,
the son of Isaac, forsook this trust, and if they themselves
did not become practicers of idol worship, they at least
countenanced the practice in their family, and thus, in the
course of time, the benefit of this covenant was lost to them.
36. Sinee the Revelation to Abraham wa.s not scfficient, what
then became necessary.?
The necessity was manifest, that the Lord should reveal
Himself in such a manner that this fidelity to Him should no
more be lost among the seed of Abraham, and in a way that
mankind should no more reject God, having the facts of Revelation before their eyes.
37. Was there then a new Revelation given?
There was, and the peculiar circumstances under which
it was given, made it the most impressive of all Revelations.
38.  What were the circumstances e?
The children of Jacob, which were hailed by the name
of Israel, came down to Egypt, and for four generations were
kept there in bondage. God never forgetting his promises to
Abraham, Isaac and Jacob, caused them to multiply greatly,
and they became a great nation, when the Lord inspired
Moses, the son of Amram, from the family of Levi, the son
of Jacob, who subsequently became the greatest of all prophets and the leader of Israel, and amid great wanders, s.igns
' *.! -:'i.
9 
OF REVELATION.
and judgments delivered them from bondage, bringing them
forth from Egypt, in the name of the God of their fathers
Abraham, Isaac and Jacob.
"And thou shalt remember that thou hast been a servant in the' land
of Egypt, and that the Lord thy God brought thee out from thence by a
mighty hand and by an outstretched arm." DEUT. 5: 15.
39.  When, qvwhere and how did this R?evelation take place?
In the third month after the departure from Egypt, Israel
came to the desert of Sin, opposite to Mount Sinai; there
the people were ordered to sanctify themselves for three days.
On the third day in the morning, Moses led the Israelites out
of the camp surrounding the mountain, and behold Sinai was
covered with fire and smoke, the sound of a cornet was heard
waxing in strength, and the Lord came down upon Mount
Sinai and revealed Himself to Israel. (See Exodus 19.)
40. In what did this Revelation differ from the first?
In the first the Lord revealed His Omnipotence, in this
He revealed His spirituality.
"And take ye good heed unto yourselves-for ye saw no form on the
day that God spoke unto you on Horeb from out of the fire." DEUTr. 4: 15.
41.  Was there any other miaitfestation given, by which the
CUovenantt, as concluded with Abraham, was renewed?
It was. In the plain of Moab, at the close of the forty
years' wandering in the desert, Moses  assembled  his people,
and in a solemn farewell address reviewed the Revelations by
renewing the Covenant of God, as  concluded with Abraham,
saying:
"You stand this day all of you before the Eternal, your God, to enter
into the Covenant of the Eternal, thy God, which  ie concluded this day
with thee, in order that thou be unto Him for a people, and He be unto
you a God. Neither with you only do I make this covenant, but with him
that standeth here with us this day before God, a,nd a.lso with him that is
not Mithi us this day.  DFIT. 29': 9-14.
.-'':i*.'*..
10 
OF REVELATION.
42.  It what did this wanifestation differ from  the  two
preceding Revelations?
In the first Revelation God revealed His Omnipotence;
in the second He revealed Himself as the incorporeal one,
as the great Preserver of the Universe; in this manifestation
He revealed His relation unto Israel and mankind to be that
of a father to his children.
43.  Where are these Revelations recorded?
These Revelations and Manifestations are recorded in the
first part of the Bible, the Torah, and all the visions, teachings and songs of the Prophets are based upon them; hence
the Bible is called the book of Revelations.
44.  Hoo is the Bible therefore to be looked at?
As a holy book, as the work of God Himself to all ages,
wherein He has revealed His holy will to mankind.
45. What are the objects of this Revelation and the con       clusion of the Covenant?
The object embraced within the Revelations and the conclusion of the covenant of God with Israel are twofold: The
acknowledgment of certain higher truths and the observance
of certain precepts corresponding to these truths, and so
intended to promote the sanctification and happiness of Israel,
and through Israel these truths and precepts should become
the property of mankind, that the posterity of Abraham in
this manner may become the blessing of the families of the
earth.
46. What are the teachings of these Revelations? 
The teachings of these Revelations, as recorded in the
Bible, are threefold:
11 
OF REVELATION.
1st. The knowledge of an omnipotent God, a Creator
of the Universe;
2nd. The knowledge that this Creator is a Spirit and
Eternal; and
3d. The knowledge of the relation of God to man, and
the destiny of man.
47.  JV/tat is founded upon these teachnygs.?
Upon these teachings, as taught in the Bible, given
through Moses, supported and explained by the Prophets and
learned men of after ages, are founded the doctrines of the
Mosaic Faith.
1st. There is but One Eternal God, who possesses all
good qualities in the highest degree, who is the Creator, the
Preserver and the Ruler of the Universe.
2nd. God is a Spirit; the soul of man, as part of God,
is immortal; it will not cease to exist with the death of the
body, but will receive reward or punishment hereafter, in just
accordance with its actions on earth.
3d. The time will come when mankind shall be united in
one great harmonious family, when through the teaching
of Israel "the Lord shall be acknowledged to be One, and
His name One."  (ZACHARIAH 14: 9.)
12 
OF GOD AND HIS ATTRIBUTES.
PART III.
OF GOD AND HIS ATTRIBUTES.
48.   What  is that higher tr?uth em)braced in the IRevelation
and  Uo,eeitat?
A more correct and precise knowledge of God and His
attributes, which has not been lost in Israel amid persecutions,
trials and hardships  of thousands of years,  and in utter
defiance of human calculations and combinations.
49.  What is the 3Iosaie idea of God?
The Mosaic idea of God is the representation of a being,
not comprehensible by the human mind, endowed with all
good qualities in the highest degree; a being that has created
the Universe, and is the Ruler and Governor of all the powers
that are therein; a being who is at the same time the father
and judge of mankind.
50. Hfow did this ildea of GCod diiffier fiom that of the rest
of mankind, litiny at the same timie withI Israel?
Some few of the philosophers and wise mien among the
nations outside of Israel had a remote conception of God, but
the majority of mankind were so plunged in ignorance and
superstition, that they attributed to powers of nature the
qualities belonging to the great God, who is the author of
nature. Now it was the mission of Israel, as specially imposed upon them by God, to dissipate these superstitions, by
teaching that man ought not to worship idols, images, or any
representations of the powers in nature, but God Himself.
13 
OF GOD AND HIS ATTRIBUTES.
51.  What are the attributes which the I1[osaie idea subscribes
to God?
GoD IS ONE, ETERNAL, A SPIRIT, ALL-WISE, ALMIGHTY,
OMNIPRESENT, ALL-HOLY, AND INCONCEIVABLE.
52. What do we understand by the expression "God is One?"
By the expression "God is One" we are to understand:
There is no God besides Him; He cannot be divided, either
into persons or parts.
"Know therefore and reflect in thine heart, that the Eternal is the
God in heaven above and upon the earth beneath; there is none else."
DEUT. 4: 39.
"Hear, 0 Israel, the Lord our God; the Lord is One."  InID. 6: 4.
53.  WIthy is this (doetriiie the basis of the Mosaic Religion?
This doctrine of the unity of God is the basis of the
Mosaic Religion, because the belief in One God, that cannot
be divided into persons or parts, has in the course of time
become so interwoven with the very life of Israel, that nothing could induce them to change or remodel it.  "The Lord
is One" was the rock of Israel for thousands of years, and
to promulgate the idea of the One God is the highest mission
we have to fulfill on earth.
54.  What is understood by the expression "God is eternal?"
The one God has no beginning and no end; His existence
is limited by no time; He has been from eternity, and will
remain in all eternity the same.
"In olden times didst Thou lay the foundation of the earth, and the
heavens are the work of Thy hands. Those will indeed perish, but Thou
wilt ever resist.  Yea, all of them will wear out like a garment;  as a
vesture wilt Thou change them, and they will be changed; but Thou art
ever the same, and Thy years have no end."  PSALM 102: 26-28.
"I, the Eternal, I change not."  MALACHI 3: 6.
"I am the first, I also am the last one; there is no God besides me,
saith the Lord of Hosts." IsAIAH 44: 6.
14 
OF GOD AND HIS ATTRIBUTES.
55.  Howv is this doctrine particularly to eneourayge us in onr
fission?
Knowing the Eternal is in all eternity the same, Israel
will ever resist all temptation to depart from and remain true
to the faith of their fathers; for the Lord who has with signs
and wonders released our fathers from bondage to endow them
with the knowledge of Him and His will, the Lord who was
with them to guard and protect them, in order that they should
teach mankind, by precept and example, the doctrine of a
One God in Unity, that God still exists, and as He has been
with our fathers, He will be with us to teach the world that
there is but One God, and none besides Him.
"For a merciful God is the Lord thy God; Hle will not forsake thee
nor destroy thee; and He will not forget the covenant of thy fathers,
which lie has sworn unto them." DEUT. 4: 31.
56.  What is understood by the expression "God is a Spirit?"
God is a Spirit is: He has no body; lIe is limited by no
space; He forms all things, but is Himself without form;
His glory fills the universe, but all the universe cannot
contain Him.
"Take ye good heed unto yourselves, for ye saw no form on the day
that God spoke unto you on Horeb out of the fire."  DEUT. 4: 15.
57. WVhat does this doctrine teach us?
It teaches us never to attempt to represent God by any
picture, statute or likeness; never to pay divine honors to any
image or form under the sun representing Him.
"To whom then will you liken me, that I should be equal to, saith the
Holy One." ISAIAuI 40: 25.
"For who in the sky can be compared unto the Lord? Who can
be likened unto the Lord among the sons of the mighty?" PSALM 89: 7.
15 
OF GOD AND HIS ATTRIBUTES.
58. What is understood by the expression "God is all-wise?"
God is an all-wise being, that is: His knowledge is
unlimited, comprising at once and everywhere all things that
have been, are now, and shall be at any future time; to Him
all things are manifest.
"In every place are the eyes of the Lord looking on the bad and on
the good." PROVERBS 15: 3.
"Great in counsel and mighty in execution, whose eyes are open over
all the ways of the sons of man, to give unto every one according to his
ways and according to the fruit of his doings."  JEREMIAH 32: 3.
59.  What does the kinowledge of this truth teach us?
This knowledge teaches us, that we should strive diligently
to live honestly and uprightly, even althlough we could hide
our evil actions from the eyes of men; for we know, that
God is an all-wise being, who knowetli our thoughts even
before they are firmly established in our soul.
"If a man should hide himself in secret, places, should I not then see
him, saith the Lord. Do I not fill the heavens and the earth, saith the
Lord."  JERE.IIAII 23: 24.
"Thou indeed knowest my sitting down and my rising up.  lThou
understandest my thoughts, while yet afar off."  PSALM 139: 2.
60.  What is meant by the expression "God is almighty?"
God is almighty is: He can do all He wishes; nothing
is impossible to Him; there is nothing that can resist His will.
"He spoke and it (the world) was  done; Hle commnanded and it
stood." PSALMI 23: 9.
61.  What shall this truth teach us?
This truth, that God is almighty, shall teach us: 1st,
that we are dependent on the Lord; 2nd, that we shall not
depend upon the good things and powers of this world, which
by one breath of the Almighty God are scattered upon every
wind; and 3rd, that we should put our trust in Him whose
16 
OF GOD AND HIS ATTRIBUTES.
omnipotence can even save in the most critical moments of
life, where no human skill can avail.
" Happy is the man, that maketh the Lord his trust and turneth not
unto the proud, nor such that stray aside unto lies." PSALM 40: 5.
'Lord, nothing can hinder Thee to help, whether it be the mighty,
or those that have no power. Help us, O Lord our God, for on Thee do
we rely, and in Thy name are we come against this multitude. O Lord!
Thou art our God, no mortal can place a restraint against Thee."  II.
C'RONICLEr 14: 10.
62.  What is meant by the expression "God is omnipresent.?"
God is omnipresent is: That He is everywhere; that
He is limited neither by time nor place; His glory fills the
Universe; Ile perceives the doings of all h-is creatures, and
nothing can happen to which He does not give his sanction.
"The eyes of God survey the whole earth."  Z.ACIuAIAH 4: 10.
63.  What is meant by the expression, " God is all-holy.?"
God is all-holy signifies: That He is all purity and just
in the highest degree, to such an extent that we mortals can
not conceive nor comprehend His holiness.
"Holy, Holy, Holy is the Eternal Zebaoth, the whole earth is full of
His glory."  IsA.LI 6: 3.
"Exalt ye the Lord, our God, and bow yourselves down before His
footstool; Ile is holy."  PSALM. 99: 5.
64.  What is uinderstood by the expressiont "God  is incon       ceivacble?"
The glory, holiness and perfection of the Lord cannot be
conceived, nor comprehended by man; it is only God Hiimself
that has a perfect conception of Himself.
"Great is God and greatly praised, but his greatness is inconceivable."
PSALM 145: 3.
"For as heaven is exalted above the earth, so are my ways higher
than your ways, and my thoughts than your thoughts."  ISAIAII 55:'9.
17 
OF GOD AND HIS ATTRIBUTES.
65.  What  does Moses  especially say in regard  to the  attri       bu.tes of God.?
Moses especially says in regard to the attributes of God:
" The Lord is the immutable eternal being, the omnipotent God,
merciful and gracious, long-suffering and abundant in beneficence and
truth, keeping mercy unto the thousands; forgiving iniquity, transgression
and sin; but who will by no means clear the guilty."  ExoDIs 34: 6, 7.
"He is the rock, His work is perfect; for all His ways are just; the
God of truth without iniquity; just and upright is Ife."  DEUT. 32: 4.
66.  What arce we to learn fronom  this?
From this we are to learn, that God is at the same time
merciful, gracious and just. He loves and rewards the good
and abhors and punishes the bad. It is His will that we
also should be just and good and pure in heart.
"Speak unto all the congregation of the children of Israel and say
unto them: Ye shall be holy, for I, the Eternal, your God, am holy."
LEVIT. 19: 2.
"For righteous is the Lord, he loveth righteousness; His countenance
doth behold the upright." PSALM 11: 7.
67.'low can we reconcile 4od's justice witht His abundant
love and mercy?
These attributes do not contradict each other.   Holiness
comprises justice, love and perfection, and because He is allholy, He cannot find pleasure in the wicked, for sin will cause
strife, sorrow and misery. In His love and mercy He shows
man the way he should walk, in order to live, and if such is
not heeded, justice must take its course.
"Behold I put before thee this day the life and the good, the death
and the evil." (Choose the good, that you may live.) DEUT. 830: 15.
"For Thou art no God, that hath pleasure in wickedness: evil cannot
abide with Thee."  PSALM 5: 5.
68.  Will pinishnient follow sin right away?
No; the Lord is long-suffering; but if the sinner does
18 
OF THE SOUL OF MAN.
not profit by  God's patience and  long-sufferinig, if he  still
abides by his sins, then the Lord punishes, to bring him to a
reformation.
"Righteous is the Lord in all his ways, and beneficient in all his
works."  PSALM 14.5: 17.
"Good and upright is the Lord, therefore He pointeth out to sinners
the right way."  PsALM 25: 9.
"For I have no pleasure in the death of him, that deserveth  to die,
saith the Lord Eternal; therefore convert yourselves and live."   EZFKIF[
18: 32.
PART IV.
OF THE SOUL OF MAN.
6;9. What  does  the  knowtledye  oft' the att)iblttes  of (   o(t
tea(ch its?
They teach us, that with the death of man only the form
changes, but the vitality, his spiritual life, still exists, answering to another purpose.   The justice of the Lord demands,
that all the good be rewarded and all the evil punished; but
we often observe that the righteous live in misery and want,
suffer from sickness and distress, while on the other hand the
wicked enjoy their ill-gotten wealth in health and apparent
peace of soul.   This fact ceases to surprise us, when  we
consider that the soul of man is immortal and will receive its
reward or punishment in a future state of being.
70.  What (trygunent does oer reason f(rnish.s oe ing
the ininiortality of the soul?.
We observe the changes that go on round about us, and
see that nothing is totally lost; it is only the form that
19 
OF THE SOUL OF MAN.
changes, the power that animated these deceased objects is
still working.  Man, the highest order of the created objects,
could not by a kind Providence be doomed to total destruction.
Seeing his body falling a prey of common death, we must
apply the same rule as to other objects, and take it for
granted that the form only changes, but the power that animated him, his everlasting soul, will not cease to exist; it
will not cease to work.
"rThy soul will be bound in the bond of life withl the Lord, thy God."
I. SAMU.EL 25: 29.
71. How does the Bible teach the iiimnortality of the soul?
Although in the five books of Moses there is not a word
spoken concerning this doctrine, yet from various circumstances in the events related, and from peculiarities in certain
of its provisions, this belief can be readily inferred. As for
instance: God, who is an eternal spirit, created man in His
similitude; and then again: He created man from dust of
the earth, and "blew in his nostrils a living soul, and man
became a living being." (GENESIS 2: 7.) Here we see that
in the creation of man God uses two distinct agencies-dust
as the representation of the earth, and the soul, the representation of heaven. When man had disobeyed the command
of God, the Lord said: "In the sweat of thy face shalt thou
eat thy bread, until thou returnest unto the earth from
whence thou art taken; for dust thou art, and unto dust shalt
thou return."' (GENESIS 3: 19.) Of the soul God does not
speak. for it is understood, that that part of man which
represents  earth  shall return  thereto,  and the part  that
represents God should return unto heaven again and unite
with God, as does dust with dust. Furthermore, the whole
aim of the moral teachings of the Bible is a preparation for
a higher existence in some future state. The later writers
20 
OF THE SOUL OF MAN.
of the Bible, understanding Mioses to teach this doctrine,
have inculcated it in almost express language.
"Now he is dead, can I restore him again?  I am going to him, but
hlie will not return to me." II. SAMiFJEL 12: 23.
"Who hath appointed our souls to life."  PsALM 66): 9.
"And after my skin is cut to pieces will this be, and then freed from
my body shall I beliold thee."  Jou 19: 26.
72.  Ahty (lo not the five books of Jloses speak in precise
tword(s of this tfutlrity of the soutl?
The five books of Moses do not speak of the futurity of
the soul in precise words, because this doctrine is taken as
the very ground work of their teachings.   The whole aim
and scope of the MIosaical economy is to gradually advance
men to a state of holiness, or to prepare them to become like
unto their Creator, so that they may be fit to dwell with
Him forever.  That the Lord intended man to dwell with
Him forever, is evident from the fact that God has selected
him apart from all IHis creatures to become the subject of
education in holiness, and that this education is directed to
the improvement of that part of man, which is spoken off as
coming from God, when lie breathed into man a living soul.
Again, man is made the subject of discipline; hlie is promised
rewards, and threatened with punishment, if he does not do
the will of God.  Now. if a man should disobey God all the
days of his life and still enjoy prosperity-as wicked men
oftent do-how could God's judgment be visited upon him,
if the soul would not live hereafter? IHence: since all the
provisions of the Mosaical economy, regarding mant's religious
education, are based upon the supposition that the soul is
immortal, no special declaration to that effect was made.
21 
OF THE SOULI, OF MAN.
73. Do any of the other writers of the Bible speak in precise
language of the immortality of the soul.
They do. Having been instructed in the five books of
Moses, and intending their writings to be a further exposition
of these books, David writes: "But God will redeem my soul
from the power of the grave, for lie will take me away."
(PSALM 49: 15.) And Solomon says: "When the dust will
return to the dust, as it was, and the spirit will return unto
God who gave it." (ECCLES. 12: 7.)
74. Hlave we any definite idea of the condition of the soul
after the death of the body.?
We have neither any definite idea of the soul after the
death of the body, nor of the kind of existence in futurity,
because soul and body co-operate so long we live. We know
that the body without the soul cannot exist, but how the soul
and in what state and condition it will exist without the body
we cannot know; but we presume, that in living with God
the soul of the righteous will find ample reward, and that
being shut out from the presence of God will be an ample
punishment for the soul of the wicked.
22 
MAN S RELATION TO GOD.
PART I.
MAN'S RELATION TO GOD.
OBEDIENCE.
75.  What  is the relation of  mani to Sod  according to
Revelation?
The relation of man to God consists in the obedience to
God's commands and worshiping Him; that is, sanctifying
body and soul, and devote these to IHis service.
"The end of the matter is, let us hear the whole: Fear God and keep
his commandments, for this is the whole duty of man." ECCL. 12: 13.
76. Does Revelation give all tle commands of God.?
It does. In the book of Revelation, the Bible, the commands of God are recorded, in the order in which Moses
received them from God, and subsequently transmitted them
unto Israel.
77.  Which of the revealed coimm)ands are considered the most
ip)ortan?t, and why?
The ten commands or the ten words are considered the
most important of all; for they are not only the foundation
of all natural and moral laws, but they embrace also, by
interpretation or inference, all the rest of the divine commands.
78.  When and wher)e were these ten words given.?
In the third month after the departure of Israel from
Egypt, the Lord brought them to the desert of Zin, opposite
the mountain of Sinai, and from this mount HIe proclaimed
the ten words amid a very imposing revelation. (ExoDUS 19.)
23 
MAN'S RELATION TO GOD.
79.  WTVere all the commands given it that manner.?
They were not.  Only the ten commands were proclaimed
by God Himself unto all Israel in that very imposing manner; the rest of the commands, laws, statutes and judgments
were delivered by Moses through divine inspiration.   The
reason for such a difference ill the transmittance of the commands we see, when we abide by the teachings of the Rabbies,
that these ten words include all the rest.
80.  What is the first of these test words?
"I am the Lord, thy God, who has brought thee out of
Mizrajim (Egypt), out of the house of bondage."
81.  Since this w?ord eoutaibis no com m      vhand, why (oes it rank
as the first of the commiianads?
The first of the ten words, it is true, does not contain
any special command; but if we scrutinize the construction
of these words, we are justified in taking them as the platform, the foundation of Mosaism, as taught to Israel.
"I am the Lord, thy God." These words were to banish
all the prevalent doubts of the existence of God, and thus
taught the belief in him, the foundation of every religion;
but still more they taught a spiritual G(od, for which man
must look to beyond nature.
"Who brought thee out of the land of Mizrajim."  Egypt,
with its institutions of idolatrous representation of natural
religion, was to Israel the embodiment of mighit and greatness, and that God, who was able to deliver them from the
pressure of Egypt, must be omnipotent, possessing dominion
even over Egypt in its might.
"Out of the house of bondage."   Israel, though never
forgetting the covenant which God made with Abraham, their
father, still sighed under  the iron rule of the  Egyptian
-) 4 
MAN'S RELATION TO GOD.
oppressors. They hoped and always expected their delivery,
but time passed on, and four hundred years were apt to make
them think that God gave up the design of making them the
blessing of nations. Now all at once Moses came, in the
name of the God of their fathers, to deliver them.
"And the people believed; and when they heard that the Lord had
visited the children of Israel, and that He had looked upon their affliction,
then they bowed their heads and worshiped."  ExODUS 4: 31.
They no more doubted the faithfulness and truth of the
Lord.   When now standing  round about the mountain in
awe and fear, and hearing the first of these important words,
stating that lie, the incorporeal, omnipotent, faithful God,
brought them from bondage to freedom, from darkness to
light, they were incorporated  as  His messengers,  as His
agents, by whom the knowledge of such a God should  be
spread throughout. They were now in gratitude bound to
fulfill this message.  But apart of all these teachings, this
last word was also destined to teach that man, created in the
image of God, is entitled to our love and friendship; for
even the slave is embraced in the compassion of the Lord,
and at the other hand oppression and wickedness is punished,
even upon the most powerful.
Thus this first word is the platform of the Mosaic faith:
it teaches the existence of God, His spirituality, omnipotence,
faithfulness and truth, His justice and love, and the equality
of mankind.
82.  What is the second of the tent words 2
Thou shalt have no other gods before me. Thou shalt
not make unto thee any graven image, or any likeness of
anything that is in heaven above or on the earth beneath, or
that is in the water under the earth. Thou shalt not bow
thyself down to them, nor serve them; for I, the Lord thy
25 
MAN'S RELATION TO GOD.
God, am a jealous God, visiting the iniquity of the fathers
upon the children, unto the third and fourth generation of
them that hate me, but showing mercy unto the thousand
generations of them that love me and keep my commandments.
83.  Why shall wve make no image of God.?
Because whatever has a being, is the work of God, a
creature of Him. An image we can make but of things that
exist in reality or in imagination; in both cases they represent
a body, as we have no idea of a being without, and as we
know God is incorporeal, the attempt to personify him by an
image or likeness is a falsehood. God is a spirit, and cannot
be represented by any material form.
84.  Why is the punishment following the disobeying of this
command so very severe, even unto the third and fourth
generatiots?
Because nothing is more able to withdraw man's attention
from the path of his duty than idolatry and disbelief. If we
make us any image of God, we draw him in the circle of our
understanding, in short, we make a created being out of him,
and will then, thinking that such a being has the same qualities as man, try to influence him by gifts, sacrifices, or to
terrify him by oaths and maledictions; disbelief will bring us
to disregard all laws, whether human or divine.   In the first
instance we would act ungrateful to the Omnipotent; in the
latter, we would become mere sensual beings.   History has
shown us such results in the fate of those nations which
practiced these abominations, that now are totally lost, even
the name of the most of them not being preserved.
"When thou comest into the land, which the Lord thy God giveth thee,
thou shalt not learn to do after the abominations of those nations. There
shall not be found among thee any one who causes his son or his daughter
to pass through the fire, one who useth divination, one who is an observer
26 
MAN'S RELATION TO GOD.
of times, or an enchanter, or a conjuror, or a charmer, or a consultor
with familiar spirits, or a wizard, or an inquirer of the death. For an
abomination to the Lord are all that do these things, and on account of
these abominations the Lord thy God drive them out from before thee."
DEUT. 18: 9, 11.
85.  Why does, in the command against idolatry, the punish       miient reach the fourth, and reward the thousandth
generation?
Evil has no future; seldom it will reach the fourth
generation, up to such time the practicers are either isolated
and harmless, or otherwise they will see the folly of such
doings, and refrain from it; upon the other hand, the good
live  to  thousands of  generations.    The  wicked  will be
forgotten, they work for oblivion; the remembrance of the
righteous will ever remain a blessing.
86.  What is the third word?
Thou shalt not take the name of the Lord thy God in
vain, for the Lord will not hold him guiltless, that taketh his
name in vain.
87.  What is forbidden ibt this command?
This word forbids us to use the Lord God's name in vain;
we are told not alone to avoid using God's name to assert a
falsehood, commit perjury, but in order to avoid such a sin,
we should never use that name as a common phrase; even a
prayer without devotion is a sin, for it is using the holy name
to naught. The youth in particular should take heed not to
speak God's name at every trifle, or they will come to utter
blasphemy.
88. How can we break the habit of using God's name in
vain?
By considering God's omnipotence, holiness and justice,
27 
MAN' S RELATION TO GOD.
and so acquiring such a veneration and reverence for Deity,
that his name will occur only in circumstances of the greatest
awe; in fact, it will be found in the experience of men that
no expletives are necessary in conversation, because they
take away from the dignity of man.
89. What should we learn from?i this command?
We should learn therefrom never to forsake the truth, never
to defile our lips in uttering an untruth. The one who asserts
a lie to be the truth, will not hesitate to use the Lord's name
to prove his falsehood, and thus he has perjured himself, and
the Lord will not hold him guiltless for it.
" Let kindness and truth not forsake thee, bind them about thy throat,
write them upon the table of thy heart; so shalt thou find grace and good
favor in the eyes of God and man."  PRovEnBS 3: 3, 4.
90.  Which is the fourth command?
Remember the Sabbath day and keep it holy.  Six days
shalt thou labor and do all thy work. But the seventh day
is the Sabbath, in honor of the Lord thy God, on it thou shalt
not do any work; neither thou, nor thy son, nor thy
daughter, thy man-servant, nor thy maid-servant, nor thy
cattle, nor the stranger that is within thy gates.   For in six
days the Lord made the heavens and the earth, the sea, and
all that is in them, and rested on the seventh day; therefore
the Lord blessed the Sabbath day and hallowed it.
91.  When do iwe observe the Sabbath?
We observe the Sabbath, if we strictly abstain from all
manual labor; if we keep that day as a holy one, visit the
places of public worship, and contemplate on our own deeds,
and try to gain, by instruction and good resolutions, the path
to virtue and fearing the Lord.
28 
MAN'S RELATION TO GOD.
"If thou restrain thy foot for the sake of the Sabbath, not doing thy
business on my holy day, and if thou call the Sabbath a delight, the holy
day of the Lord, honorable, and honor it by not doing thy usual pursuits,
by not following thy own business, and speaking vain words; then shalt
thou find delights in the Lord, and I will cause thee to tread upon the
high places of the earth, and I will cause thee to enjoy the inheritance of
Jacob, thy father, for the mouth of the Lord hath spoken it."   ISAIAHII
58: 18, 14.
92.  What labor are we forbidden to do?
All our usual avocations, all that is appertaining to our
trade or business; in short, all such kind of work from which
we expect profit to ourselves and families.
93.  Why is the command of the Sabbath connected with the
days of Creation?
We should come to understand that the Sabbath day was
the crowning day of the creation, and therefore we should on
that day take pride in contemplating the works of the
Omnipotent, how beautifully he has fitted out the earth, and
made it an agreeable habitation for man; but this connection
should also teach us that man is created a free, rational
being; he would cease to be such if he would devote all his
days to his labor-he would become the slave of his own
business, overburden his mind with worldly cares, and never
be able to use his spirit to trace that relationship between him
and his heavenly Father.
94.  Why is also the beast included in the Sabbath rest?
For also the beast that works and toils for us all week
requires one dav's rest to recreate new strength for the coming
days of work; in general are we to learn from this, not to
forget even the beast, for also they are depending upon our
generosity and kindness.
"A righteous man careth for the life of his beast, but the mercies of
the wicked are cruelty."  PRtovFrus 12: 10.
29 
MAN'S RELATION TO GOD.
95.  What is the fifth command?
Honor thy father and thy mother, that thy days may be
long in the land which the Eternal, thy God, giveth thee.
96.  When do children honor their parents:
Children honor their parents if they show by words and
deeds, in every opportunity, that they bear that love to them
in their heart, which arises when they recall to mind the many
kind and benevolent actions parents bestow upon their children,
and if they are truly grateful for such a blessing of the
Almighty. Children honor their parents when they -revere
and obey them.
"tIearken unto thy father that has begotten thee, and despise not
thy mother, although she is old."  PROVERBs 23: 22.
97.  Why is the reward stated: "that thou livest long? "
To love one's parents is a fundamental law of nature; to
honor them is a law, which, it might be said, is written on the
tables of our hearts, and which every good man gladly obeys.
If to do what affords us pleasure, causes us to live long, how
much more must the reward be if we obey a command which
causes us trouble and subjection.
98. What is the sivth command?
Thou shalt not murder.
99. What does this command teach?
It teaches the sanctity of human life: this is to be taken
in the broadest sense possible.   He  who ruins the honor
of his fellow-man, by falsehood and injustice, by tale-bearing
and lies, and thus causes a wound that is able to produce
a sickness of heart, and cause man to become a misanthrope,
is a willful murderer.
30 
MAN'S RELATION TO GOD.
"Your blood, however, on which your lives depend, will I require;
at the hand of every beast will I require it, and at the hand of man, at
the hand of every man's brother will I require it."  GENEsIs 9: 5.
100.  Who m2ay also be conzidered a murderer?
He who deprives his neighbor of nourishment and garments, or deprives him of the means to make a living; or he
who refuses to give alms or protection to the outcast and
forlorn, or even he who does not with all his might try to
promote the welfare of his fellow-man; he who is careless of
his property and does not point out the danger, if there is
any.
"That thou bring not blood upon thy house." DEUT. 22: 8.
101. Who is said to commit suicide?
It is not alone he who destroys his life violently, and in a
moment of passion or insanity; also he is supposed to commit suicide who carelessly seeks the danger, or who ruins his
health by a licentious life.
102.  What is the seventh command?
Thou shalt not commnit adultery.
103.  WThat is forbidden in this command?
This command forbids licentiousness in life, even in words
or thoughts. The results caused by disobeying this command
are terrible-not alone destructive to the bodily and spiritual
well-being of the practicer of the vice of licentiousness, but
also of his or her posterity.
104.  What is the eiyhth command?
Thou shalt not steal.
105.  What does this comm)and teach?
This command teaches us to leave unto every one his own
31 
MAN'S RELATION TO GOD.
and to give what we owe unto him; not to deceive, nor to lie.
This the Bible teaches very often and emphatically.
"Ye shall not steal; neither shall ye deny (another's property in
your hands), nor lie one to another." LEVIT. 19: 11.
106.  Who commnits a theft?
He who appropriates unto himself part or all of the property of his fellow-man not in an honest, upright way; he
who refuses to pay for the services done to him, or he who
causes, by any means whatsoever, loss and damage to his
neighbor knowingly.
"Woe unto him that buildeth his houses by unrighteousness, and his
chambers by injustice; that maketh his neighbor work without wages,
and give to him not the reward for his labor."  J:nE.I%AIi 22: 13.
107.  Whto else comiiiiits theft?
He who finds and does not return to its owner, or who
does not try to find that owner; he who conceals stolen
goods, or assists the thieves in any way or manner; and
lastly, he who by fraud deceives the government, not paying
the taxes levied.
"If any man sin and commits a trespass unto the Lord;  if he,
namely, lie unto his neighbor in that which was delivered to him to keep,
or in a loan, or in a thing taken away by violence, or if he have withheld
the wages of his neighbor."' LEVIT. 5: 21.
108.  What is the ninth comnmand?
Thou shalt not bear false witness against thy neighbor.
109.  What is forbidden in tthis command?
In this command the Lord forbids all kind of deceit and
falsehood. We should never degrade language, this great
blessing of the Almighty, in using it to utter a falsehood, a
lie. Lying is the most dangerous of all vices. The liar in
his youth will be a thief in his old age.
32 
MAN'S RELATION TO GOD.
"The lip of truth will stand firm forever; but only for a moment the
tongue of falsehood. An abomination of the Lord are lips of falsehood;
but they that deal in faithfulness obtain his favor." PRov. 12: 19, 22.
110. What is the tenth command?
Thou shalt not covet thy neighbor's house; thou shalt
not covet the wife of thy neighbor, his man-servant, nor his
maid-servant, nor his ox, nor his ass, nor anything that belongeth to thy neighbor.
111.   What does this command teach?
This command teaches us to keep always a sharp look out
into our imaginations and inclinations, that these will not
lead us to corruption. We should never look with envy upon
the possessions of our fellow-men, but be satisfied with that
portion wherewith the Lord our God has blessed us; for He
knows, in His sublime wisdom and benign kindness, best what
tends to our happiness and welfare.
"Trust in the Lord with all thy heart, and upon thy own understanding do not rely."  PROVERBS 3: 5.
"Above all that is to be guarded, keep thy heart; for out of it are
the issues of life. Remove from thee obliquity of the mouth, and distortion of the lips put away far from thee. Let thy eyes look right forward, and let thy eyelids see straight out before thee. Balance well the
track of thy foot, and let all thy ways be firmly right. Turn not to the
right hand, nor to the left; remove thy foot from evil."  PRov. 4: 23-27.
112. As what may this command be taken?
This command might in reality be taken as the fundamental point of all morality.   The subjugation of our inclinations is the most important of all moral laws, for it leads
us to avoid all transgressions and wrongs. That man who
has a strict control over his inclinations, is always happy,
contented and free from guilt; but he who is of a licentious
character, has no control over his passions, and day by day
sinks more and more in vice and transgressions.   Do  not
33 
MAN'S RELATION TO GOD.
covet-control your passions, your inclinations, is the foundation of all moral precepts.
WORSHIP.
113. What is Worshi)?
The act of paying divine honors to the Supreme Being;
religious reverence and homage; adoration paid to God as the
Creator, Ruler and Preserver of the Universe, under a sense
of obligation to Him; this internal respect is to be shown
and testified by external acts.
114. What is the worship of God according to the teachings
of Revelation?
According to the teachings of Revelation we worship God
if we love and fear Him, keep His commands, and love our
neighbor as ourself.
"And now, Israel, what doth the Lord thy God require of thee,
but to fear the Lord thy God, to walk in all His ways, and to love
Him, and to serve the Lord thy God with all thy heart and with all
thy soul. To keep the commandments of the Lord, and His statutes,
which I command them this day for thy own good." DEUT. 10: 12, 13.
"Thou shalt love thy neighbor as thyself."  LEVIT. 19: 18.
115.  Wthat is the fear of God?
The fear of God is that sentiment by which we dread His
displeasure more than His punishment, which we must incur
when we contemplate His power and justice.
"Only fear the Lord and serve Him in truth, with all your heart,
for see what great things He has done with you."  I. SA1UEL 12: 24.
116.  What is it to love God?
Seeing that God is the most perfect and best of all
beings, the author of all good, our highest benefactor, and
34 
MAN'S RELATION TO GOD.
most loving Father, who bestows upon us unlimited love and
kindness; seeing all this, we must love Him with all our
heart, above every thing, and seek to gain His pleasure and
become like unto Him, as our highest aim upon earth.
"And you shall love the Lord your God with all your heart, all
your soul, and all your might." DEUT. 6: 5.
117.  What is it to keep God's commiflands?
By keeping the commands we understand: 1st. To abide
by them, not from fear of punishment, but simply to do the
will of God as a pleasure to the soul, and to practice one's
self in this pleasing duty as the aim of life. 2d. We understand by this the desire of man to become better and more
perfect, drawing nearer unto the IHeavenly Father, looking
unto Him as the pattern which we should imitate.
"The Lord will raise thee up unto Hlimself, as a holy people, as
lie hlath sworn unto thee; if thou wilt keep the commandments of the
Lord thy God and walk in His ways."  DEUT. 28: 9.
118.  Why should we worship God, when we fear and love
fHiim, keep His commands, and walk in His ways?
To worship God is to pay divine honors to Him, and to
render adoration; now in fearing and loving God we give
Him divine honors, because this fear will prevent our deserving
His displeasure, and love will establish the relation between
man and God, as that of a child to its father.   Thus fear and
love combined will naturally cause man to abide by the
commands of God, which are given in paternal love, and he
will walk in His ways, that is:  Man will strife to be God's
likeness so far as possible; he will use all his faculties to this
end, which is the true worship of man to God.
119.  What else belongs to the worship of Sod?
The love of one's neighbor, or better, love for all mankind.
35 
MAN'S RELATION TO GOD.
In every human being we should perceive the image of God,
and treat him accordingly; in loving God we love man, in
despising the lowest of mankind, we despise God- his
Creator.
120.  What do we call the result of worship  in man?
The result of worship in man we call sanctification.
121. In what does the sanctification of man's life consist?
It consists in purifying his inner and outer life; in his
aspiration to the knowledge of what is good and true; in the
control of the passions and imaginations, and in nurture of
good and noble inclinations, and in the performance of deeds
which are in just accordance with the laws of the true and
the good.
122. Does man need special means to reach such sanctifi       cation?
He does stand in need of such means.   In consequence
of his sensuality, he is exposed to the danger of forgetting
his life's destination, and notwithstanding his better knowledge
of being enticed and conquered by his animal appetite.
Therefore he stands in need of means of sanctification, to
renew his flagging spirit, to purify his heart and strengthen
his will.
123.  What are these means?
Religion has established means of sanctification which
every man can and should employ; they are the external acts
by which internal respect to God is shown and testified:
Prayer and Praise; Days of Rest.
36 
MAN'S RELATION TO GOD.
PRAYER AND DEVOTION.
124. What is Prayer?
When we lift our thoughts to God, commune with Him,
when we supplicate Him for ourselves or others, or when we
offer our thanksgiving to Him, the author of all good, then
do we pray. These outpourings of our soul we call prayer;
they are a natural necessity to our religious life; prayer is
the breath of our religious life.
125. Have wte any regular prayers?
We have; although the book of Revelation contains no
precept regarding the time, contents and language of prayer,
still it intimates the propriety of morning and evening
prayers, and grace after meal; for they are essential in
preserving man's communion with God, and therefore regular
prayers have been adopted as a guide to every son and
daughter of Israel.
126. How should our private devotion be conducted?
Private devotion, the morning and evening prayers, grace
at table, etc., should be conducted with reverence and veneration; not hastily and carelessly, but with a perfect understanding of its purposes, and it should be frequent and
regular, but it should not be in such private devotion that a
language should be used which is not understood.
127.  Of  what does public service consist in the Jewish
C'urch.2
It consists of prayer, benedictions, praises, confessions,
supplications and thanksgivings, of reading a portion of the
book of Revelation, and a part of the Prophets connected
therewith in some degree, and of lecture.
37 
MAN'S RELATION TO GOD.
128.  Why is a public service necessary?
Public service is of great utility: it gives us an opportunity of openly professing our faith and the love to God; it
preserves a sense of religion in the mind, without which
society could not well exist; it is the means of receiving
instruction and consolation; it affords an excellent example
to others, and excites them to fear the Lord.
129.  How  should public service  be  conducted?
Public service should be conducted solemnly, simply, and
sincerely.
"For what serveth me the multitude of your sacrifices? saith the
Lord.  I am sated with the burnt offerings of ranis and the fat of fatted
beasts  and the blood of the bullocks, and of sheep, and of lie-goats I did
not desire."  ISAIAII 1: 11.
"Learn to do wvell; to seek for justice; to relieve the oppressed;
to do justice to the fatherless; plead for the widow."
DAYS  OF REST.
130.  What are days of rest?
These are days set apart by the Mosaical economy, on
which we should abstain from manual labor;  every work
should cease, and man should become conscious of his higher
destination, by contemplating upon his higher faculties and
powers, which will not be interrupted by the noise and tumult
of labor, and not disturbed by care and anxiety.
131.  Which are these days of rest?
They are:   SabbatTl;  Pesach,  Pass-over,  or feast of
matzos, unleavened bread; Shebuothl, feast of weeks; Sukkoth, feast of tabernacle; Roash Hashono, New Years Day,
or day of the cornet, and Yom Hakkipurim, or day of
atonement.
38 
MAN'S RELATION TO GOD.
132.  Into how many classes may these days  be divided?
According to the fundamental imports, of which all the
Mosaic days of rest are intended to give evidence, we may
divide these days into three classes:
First. Sabbath, proclaiming God as the Creator.
Second. Pesach, Shebuoth and Sukkoth, referring to the
blessings of nature in its respective seasons, serving at the
same time as memorials of important events in the history
of Israel, and proclaiming God as the Preserver and Regulator of the Universe.
Third.  Roash Hashono and Yom Hakkipurim, devoted
to the purification of man, the investigation of his actions,
and his return to God in renewed fear and love, proclaim God
as the Judge and Father of mankind.
SABBATH.
133. What is the Sabbath?
The Sabbath, according to the Jewish faith, is the seventh
day of the week, which, being a fundamental law of Judaism,
is included in the ten Words; in it, man should rest after six
days of labor, as God rested after the six days of creation,
and devote that day to his higher aspirations. In contemplating upon creation, man will draw nearer unto the Creator,
who has set him the example in resting on the seventh day,
and so doing he reaches the first step of his destination, in
becoming like unto God.
134.  Ul)on what is Sabbath conditioned  according to Re      velation?
Sabbath, according to Revelation, is conditioned upon six
days of work. God created this Universe in six days, and
39 
MAN'S RELATION TO GOD.
rested on the seventh, and as the true image of God, man
should work six (lays; that is, he should make use of the
faculties the Lord has endowed him with for six successive
days, and then rest. He who does not in this way use his
abilities, cannot rest on the Sabbath according to the spirit
of said command.
135.  What kind of work is forbidden on Sabbath?
Any kind of work that brings any personal gains to the
worker is forbidden; but a work, which in performing, we do
but our duty to God, to ourselves, or to our fellow-man,
is not to be classified among the prohibited labors.
PESACII-PASS-OVER.
136. What is Pesach?
Pesach, or the Feast of Matzoth, we celebrate from the
evening of the 15th day of the first spring month, Nissan,
to the evening of the 21st day thereof; only the first and the
last day are holy resting days, the middle days are Mosaical
festival work days.   This feast is also called the Feast of
Redemption, for it is to commemorate the wonderful departure
of Israel from the Egyptian bondage. During this feast we
eat unleavened bread (matzos), in memory of the suddenness
of their deliverance, which did not give them time even to
leaven their dough.
"Seven days shall ye eat only unleavened bread; and on the first day
there shall be unto you a holy day, and on the seventh day there shall be
unto you a holy day.  In the first month, on the fourteenth day of the
month, at even, you shall eat only unleavened bread, until the twenty-first
day of the month in the even." EXODUS 12: 15, 16, 18.
"The feast of Matzoth shalt thou observe; seven days shalt thou eat
only unleavened bread, as I commanded thee at the appointed time, in the
spring month, for in the spring month thou camest out of Mnizrajim."
EXODUS 34: 18.
40 
MIAN'S RELATION TO GOD.
137. Was (aniy religious observance of this feast referring to
the season of the year?
There was. The spring in Palestine is at the same time
the beginning of the first harvest; and Israel, in paying
divine honors to the Regulator of the Universe, was commanded to offer an Omer, a certain measure, of the new fruit
to the Lord, and before this was done new fruit could not be
used in any shape or manner.
" And the Lord spoke unto Moses, saying:  Speak unto the ~hildren
of Israel, and say unto them: when you shall have come into the land
which I give unto you, and reap the harvest thereof, then you shall bring
an omer full of the first of your harvest unto the priest." LEVIT. 23: 9, 10.
138.  tVhhat is the first night of this feast callet, tand what
is its peculiarity?
The first night of this feast is to be distinguished from
all the rest, for in it the prolonged yoke of slavery was broken,
and the peculiar circumstances that accompanied their deliverance are, to some extent, still commemorated in the Jewish
home.   When, at that momentous night, all the first-born
of the Egyptians had died, and a general lamentation had
awakened all inmates of Mizrajim, the Israelites were sitting
peaceably and hopefully at their repast, consisting of a lamb
which they had prepared a day previous, at the request of
God, and not even a dog had opened its mouth in their homes.
Holy Scripture justly calls it "the night of watch," for the
Lord has truly watched over His children.
For this reason, even in the earliest time, the ceremony
of sacrificing the Pesach lamb was accompanied by prayers,
songs and thanksgiving; when the sacrifices ceased, the pious
custom was established in Israel that every home of the
Israelites should be a house of worship in that night, wherein
the memory of this event should be revived by reviewing the
thousand-fold dangers and persecutions through which Israel
41 
MAN'S RELATION TO GOD.
passed, the better to enable them to be the ministers of God
among mankind; at the same time our confidence in the Divine
government of the world should be strengthened.
"A night of the watch was this unto the Lord, to bring them out
from the land of Egypt; this is that night holy to the Lord, to be
observed by all the children of Israel in their generations."  EXODUs
12: 42.
SHEBUOTH-FEAST OF WEEKS.
139.   Wha(t is Shebuoth.?
Shebuoth, or feast of weeks, is celebrated on the sixth
day of Sivan, and is a memorial of the Proclamation of the
Ten Words on Mount Sinai.  Originally it had no other significance than to celebrate with religious solemnity and
rejoicing the conclusion of the harvest, which in Palestine
lasted seven weeks, on which account some special offerings
were prescribed, for which reason it bears the name "Feast
of Weeks;" but in later times a historical event was brought
into connection with the feast-the Proclamation of the Ten
Words, which took place about that time of the year. And
as this important event gained in Israel on significance year
by year, the feast, originally designed to conclude the harvest,
became the memorial of the most important of all spiritual
harvests, by which nourishment for all times and generations
was given to sustain and fortify the spiritual life of man.
"Seven weeks shalt thou number; when the sickle beginneth in the
corn, thou shalt begin to number seven weeks, and then keep the feast of
weeks unto the Eternal, thy God." DEUT. 16: 9.
SUKKOTH-FEAST ()F BOOTIIS.
140.  TVhat is Sut7koth?
Sukkoth, or feast of Tabernacle, which begins with the
15th day of Tishri, ending with the twenty-first day of the
42 
MAN'S RELATION TO GOD.
month, of which but the first day is holy, the rest festival
work days, bears the character of an autumnal festival, which
is immediately followed the 22nd of the month by a holy day,
called Azereth, concluding feast. It offers man an opportunity to offer his thanksgiving on high for the many good
things with which the Lord has gladdened the hearts of His
children.
At the same time this festival is to commemorate the
merciful guidance, wherewith He preserved our forefathers in
their forty years' sojourn in the desert, where there is neither
sowing nor harvesting, and thus anew strengthens and revives
in our heart the memory of the ever watchful and active
Divine Providence.
"And the Lord spoke unto Moses, saying: Speak unto the children
of Israel, saying: On the fifteenth day of this seventh month shall be the
feast of tabernacles for seven days unto the Lord. On the first day shall
be a holy convocation; no servile work shall ye do." LEVITICUS 33: 34, 35.
"In booths shall ye dwell seven days; all that are Israelites born
shall dwell in booths; in order that your generations may know that I
caused the children of Israel to dwell in booths, when I brought them
forth out of the land of Egypt; I am the Lord your God."  IBID. 42: 43.
"On the eighth day shall you have a solemn conclusion feast; no
servile work shall ye do."  NU-I. 29: 35.
ROASIH HASHONO-NEW YEAR.
141.   Whact is Roash brashono?
Roash Ilashono, or New Year, although the Bible only
calls it "Day of the Cornet," is celebrated on the first day
of Tishri. A distinct significance is not given to this feast
in Holy Writ, for it is put down in these words:
"And in the seventh month, on the first day of the month, shall ye
have a holy convocation; no servile work shall you do; a day of blowing
the cornet shall it be unto you." NUMERI 29: 1.
"In the seventh month, on the first day of the month, shall ye have a
rest, a memorial of sounding the cornet, a holy convocation. No servile
work shall ye do." LEv. 23: 24.
43 
MAN'S RELATION TO GOD.
142.   What was the reason for blowing the cornet?
The seventh month of the Jewish almanac is a festive
month; the most solemn feast, Yom Hakkipur, and the most
joyful of feasts, Sukkoth, are celebrated therein, and on that
account it should be proclaimed by cornet sound at the first
day of the month. This is evidently the reason for blowing
the cornet; still more so, when we recollect that the tenth
day is the day of Atonement, for which men ought to make
preparations, and thus the first day of the month became the
preparatory to this important day, and the sound of the
cornet should awaken the sleeping Israelite, that such a day
might not pass him in vain. And as this day occurs at the
turning point of the year, it was at the same time held as the
New Year's day, by which name it is more publicly known;
for such a day affords man the right mood for meditations on
his higher destiny and his work thereto.
YOM HAKKIPUR-DAY OF ATONEM-ENT.
143.  Wh7at is:Iom  Hakkipur?
Yom Hakkipur is the holiest of days; it is celebrated at
the tenth day of the seventh month, Tishri, and thus coinmanded in Holy Writ:
,"And it shall be unto you an everlasting law: In the seventh month,
on the tenth of the month, ye shall afflict yourself, and do no manner
of work, both the native and the stranger who dwelleth amongst you; for
on that day He atoneth for you, to purify you-from all your sins ye shall
purify yourselves before God." LEVIT. 16: 29, 30.
"A. strict celebration it shall be unto you, and you shall afflict yourself on the ninth day of the month, in the evening; from even unto even
shall ye celebrate your celebration." LEVIT. 23: 32.
144.  Upon what is thtis day founded?
The day of Atonement is founded upon the weakness and
power of man.  Although man has a distinct knowledge
44 
MAN'S RELATION TO GOD.
of what is right or wrong; although he knows in doing the
former he gains, and in doing the latter hlie loses sight of his
dignity and destination: still every man becomes in the
course of the year more or less subjected to sinfulness; he
will fall short. Now man has at the same time the power to
purify and free himself from all sin, by his own strength and
will, and he will do so whenever he has made himself conscious
of his shortcomings. But extraordinary means are required
for this purpose: abstinence from all worldly occupations and
enjoyments, and increased devotional exercises, and fervent
prayer are means by which this object is to be gained.
145.   What are Festival Work -Days?
Festival Work Days are days which are not precisely
holy or resting days, but which are at the same time more
than work days; they are the middle days of Pasach and
Sukkoth and the day of the New Moon; they are remembered only by means of some distinctive portions in our
public service.
i  146.  f0ow mtany  calf Festivals  leRave we yet?
We have besides those mentioned yet two:  Purim and
Chanukkah; but as they are in memory of some events that
occurred in Israel since the restoration of the second temple
in Jerusalem, the same may be called: Post-Mosaical Festival
Work Days.
P t-RIM.
147.   When aced ulhat is Purivy?
This feast is celebrated on the fourteenth day of Adar, in
a leap year on the same day of Adar Second, in commemoration of the divine help and deliverance of the Israelites in
45 
ASMAN'S RELATION TO GOD.
the ancient Persian Empire, through Mordochai and Queen
Esther, against the plans of destruction of Haman.
CHANUKKAH.
148.   TVIe)t and what is Chanukkah?
Chanukkah is celebrated from the twenty-fifth day of
Kislev and lasts eight days.  It commemorates the struggle
of the priestly family of the Hasmoneans to regain the freedom of their religious practices and their national independence firom the Syrian yoke. Antiochus having invaded
Judah, forbade the practice of the MIosaical worship, and dissanctified the temple of the Lord.   This priestly family,
though very few in number, took to the sword, and after a
long death-struggle Judah also surnamed the Maccabie,
entered Jerusalem on the 25th of Kislev, and re-dedicated
the temple to the service of the One and illuminated it. The
custom is still existing in Israel to illuminate their houses oni
Chanukkah, the feast of Dedication.
149. Are these all the Half Festivals?
They are all such which are still preserved; others have
been appointed for the commemoration of important events
that occurred to Israel; but they are mostly vanished from
the memory of Israel.
150.   TVhich of these days are still preserved?
The ninth day of Av. On that day the second temple
was destroyed, and Israel ceased to be a nation and entered
on its mission amid innumerable sufferings and affliction; this
day is still kept as a day of consecration with sad reflections
and profound solemnity; for it constitutes the turning point
in the history of Israel.
46
4 
UNIVERSAL KNOWLEDGE OF GOD.
PART VI.
UNIVERSAL KNOWLEDGE OF GOD.
151.  What hopes may we entertain for the future, when we
read the promises of the Prophets?
We  are  justified  in  entertaining  the  hope  that  the
knowledge  of  God,  in  some  future  time, will become  so
inculcated among the whole human race, that all of them will
acknowledge one God, and will find in this knowledge the
fountain of life. Love will then take the place of hatred;
peace that of war; honesty, justice and righteousness that
of  dishonesty,  injustice  and  wrong.    We  are justified  in
entertaining the hope of a time in which  all men' will live
together in peace, love and harmony, as one great united
family, and this time we call "the Messianic period," or the
time of Messiah.
"They shall beat their swords into plow-shares, and their spears into
pruning-knives; nation shall not lift up sword against nation, and they
shall not learn any more war. But they shall sit every man under his
vine and under his fig tree, with none to make them afraid; for the mouth
of the Lord of Hosts hath spoken it." MicII. 4: 3, 4.
"Yea, then will I change unto the people a pure language, that they
may all call on the name of the Lord, to serve Him with one accord."
ZECHAR. 3: 9.
"And the Lord will be King over all the earth. On that day shall
the Lord be acknowledged one, and His name be one." ZECHAR. 3: 9.
152.  What must we do to forward this time?
We must by precept and example prove that we are convinced of those truths contained in the Bible, upon which
such a time is to be based. Israel, who is confident that it
has the truth, which will become the possession of all mankind
in the end, must be a teacher to the whole human family.
47 
48     UNIVERSAL KNOWLEDGE OF GOD.
It must not alone in words teach the truth which it has inculcated, but it must, if it will become true to its mission, show
in all its action, hopes and conversation, that there is but one
God, who has created the Universe, and founded it upon
justice and righteousness, who is the loving Father of all
men; that therefore all men are brothers, who ought to live
in peace and harmony together, and that the soul of man is
part of God, and will live hereafter to receive reward or punishment, according to its doings on earth. Israel must prove
this in a living example, not by mere words, but by action, in
practicing the highest degree of morality; then, and only
then will it fulfill its mission upon earth, and become true to
the covenant which the Lord has made with its fathers, Abraham, Isaac and Jacob. 
ENGLISH PRAYERS.
MORNING PRAYER.
AFTER I'HE HEBREW.
Father in Heaven, be gracious unto us, on account
of Thy great name, which to proclaim is our duty. Thou
knowest how manifold are the wants of Thy children, and
how short their knowledge is. May it be Thy will,'O God,
our Lord, to render each his sustenance, to everybody
sufficient for his necessities, but Thy will be done. Praised
be Thou, 0 God, who hearest our prayer.
lir7N       II,I    I, ivlrnW
Hear, 0 Israel! the Lord, our God, the Lord is One.
-I.Vi D       ii 1-1D i i n    Dv           11:
Praised be the name of His glorious kingdom for evermore.   Amen.
EVENING PRAYER.
Blessed art Thou, O Lord, our God!  Sovereign of the
Universe, who causest the bonds of sleep to fall on my eyes,
and slumber on my eyelids. May it be acceptable in Thy
presence, O Lord, my God, and God of my fathers! to cause
me to lie down in peace, and to raise me up again in peace,
and suffer me not to be troubled with evil dreams or evil
reflections; but grant me a calm and uninterrupted repose in
Thy presence, and enlighten my eyes again, lest I sleep the
sleep of death.
49
0 
ENGLISH PRAYERS.
Blessed be Thou, O Lord! who giveth light to the whole
universe in Thy glory.
Hear, 0 Israel, the Lord our God, the Lord is one!
Behold, the Guardian of Israel will not slumber and will
not sleep. Amen.
O Lord, I lay me down to sleep,
And pray Thee, should I never rise,
My soul with Thee in bliss to keep,
Among the angels in the skies.
My father and my mother bless,
And keep from danger those I love;
Thy glorious name I would confess
Where'er my wandering footsteps rove.
O make my life one lasting praise
To Thee, Thou "Ancient Rock of Days." Amen.
Ere now I sink to rest,
I'd raise my drooping eyes,
And from this grateful breast
Bid loving incense rise
To him who rules by day,
Nor slumbers in the night.
A father's vigils keep
Upon my soul, 0 Lord!
And when I'm fast asleep,
Should danger walk abroad,
Death shadows bringing nigh,
My soul to Thee would fly,
My lasting rock on high,
My sure defense,
My father and my God. Amen.
50 
ENGLISH PRAYERS.
GRACE BEFORE MEAL.
Blessed be Thou, 0 Lord, our God! the King of the
Universe, who feedeth the whole world with His goodness and
with grace, kindness and mercy giveth food to every creature,
for His mercy endureth for ever.   Through his abundant
goodness have we never wanted food, and may we never be in
want thereof, for ever. And for the sake of His great name
He feedeth and sustaineth all, and dealeth beneficiently with
all, and provideth food for all the creatures that He has
created. Blessed be Thou, 0 Lord, who giveth food unto all.
Amen.
AFTER MEALS.
For all these things, 0 Lord, our God, we give thanks
unto Thee, and praise Thee. Blessed be Thy name continually
in the mouth of every living creature, for ever  and ever.
Amen.
Our Father in the skies,
Our thanks to Thee arise,
For mercies through our lives,
Thy bounty well supplies. Amen.
SCHOOL PRAYER.
O Lord, Thine ear incline;
Be Thou our guide this day;
Implant within our mind
The truths that we are taught.
51 
GERMAN PRAYERS.
Our teabhers may we love;
Our tasks with zeal attend;
So each shall wiser prove,
Nor fail to gain the end,
For which to school we come.
To Thy name be honor, glory,
Power and dominion
For ever. Amen.
Oelobet ieiit Tit, Oott ber s))tadt!
Oetobt fei Teine'-rene,
Pa[ ic nacd einer fauften %adt
9)tid) bicfe.- itigO evfreiie!
Q!ctf Teineit (eilen,ltf utir rnb'n,
flnb Teinen Ne~ micb ni ateu!
herr, febre I) mid) fetber tltin
91cd) -eiiem Vtsobf(qefaUen!.men.
Oott, id) preifc Teitte Oitte
aitr bell zcbllo in biefer -91ict,
Ta  mein q'eib II-b mein (Semiitte
Bon btem'iiien O!d)[af erotvtdt!
~d)ent%e, Oerr,'itir fd)itiid)em finbe
'eiuen i    eift, her midi reqier',
,ta3 mid) uidct,1i,d~anlb' itnb Ziinbe
Oeitt' mein cione, 30~ erfitir';
03lb mir E lti't 3i Teinein Sort,
Ui'b betiare mid), mein sort!  snien
52
Mvt~qen~qebete. 
if,gu'ltiger Mott, ba  id) Teine t~iebe nie verfenne, tnub ba~
i~ nie vegef ben Otaitbeii~rit 7fraef~:
,obre, ~irael, ber         ititfer Oott, ift eim  einaiger Mott!
Melobt lei fejii 91ante, t~er[)errlid~t fein Tei~ in ~t-vigfeit! %mien.
herr, e~ iit oon meinein tQeben
Wberma[6 ein la bat)iii;
~e~re mid~ bod) 9td~titno a3eb en,
,~b id) fromm oetuefn b6in.
, eioe mir, o ~~ater, tin,
~ab id) tua~ ni~t redt gett)an;
jo qib, ba meine CQeete
911itbe bin id), qeb' 3itr ~tt'
931ad)e beibe ~{tt(3enii
Ueber ineinem ~ette fein!
4WUe, bie mir fiub tieriuanibt,
(Zcbi'tte iie mit Teiner ~anb!
WU'e Dlenid~en, grow itufb ffein,
eofuen Tir befo,len rein. Wm en. 
54        ~~GERM',AN PRAYERS.
(91ac) bem ~ebrdif~eii.)
ric  lnn, 0 oott, itirV ill)e iiieberfegen, tinb iiiiii tieben roieber
ciuiffe~en!   ~reite fiber inn~ ait~ Teiie ~rieben~becfe, itnb I~iff lnn~
itm Teiiie~  beiligen 91(inten~  wuitten!   ~.~irmne iin,~ itnb ~catte ab
Von itil~ atte~ Uebef itnb jegli~e~ t~eib!   Teni'itt, 0 Oott, bift
inier Filter iunb iinier (ad)it, eii gndbiqer nnib barmt)er~iger ~~ater.
~e~ilte itn~ bei itnierem Witt~aiige itnb beci itnictent (Singaiie 3tim
tQeben innil aim?Irieben  Von niitn ani bi~ iii (Srogfeit!  Cs,  i~fdft
ntub f~itnmiiert niiit  ber ~itter ~ial~     9!ttf Teine ~ittfe ~offe
t,o herr!
Melobt f~eicit ~Tt, 0 ~ert, iinfer Oott, ~otniii bet Net bet ben
.~d)[af aitf nieine 91itgen titb bent ~~Iiiiiiier alit meinie')Iiqentiber
faueen Id~t; titbqe e~ Teiii Vsite ieii, ball id) ~ittt)e tinne alitf itei
nier  ~-ager, ba~ ntii  tein fd)[iin~ier Oebaiife beitnritt)ige.  Oib iitit
bent erwa~enben,Iaie nicinen Wiiqett ba~ Vid)t tujieber, bantit id)
niiit b~en ~obe~1-d)[af 1-d)[(ae.  Oetobt teieft Tit, (i~ott, bet. it  aeinier
~etrtid~feit erfetid)tet bie gaiiie -Nelt!
,,-bre, b1ret  C, briviqe, ititier (s3 ott, ift eiii eini3i(er Oott!
(~)efobt tei ~eiii ~ltiie  tcrt)errficbt,ciii ~)iei(~  minter  itutb
eroiq! 9ntuen.
Zi~gebcbte.
~s'o r  benii 9t a   ))(  I  e.
(9la~f tseii ~ebrdiiifeii.)
(~etobt teiett Tit, 0 (~ott, utnite ~et~r, Wobniq ber Neft, ber Tit
atte~ tebenibe ftpeitett in Teiner Oitte, tQiebe tiub ~arntt)er3i~feit!
Zit  qibtt 91at)rttng  aitten ~-einen  Oeid)obpfen; beiin eivig  tuvaf~ret
'Peinic Oitte.   ~eiiie  ~)iebe [)at e~  in  nod)  itie febtfen  tatfeti, ituib
i-virb  e~  n iti iie feI)[en fatten.  Tit  qibit itn~ 3-it jeber,3eit Opeife
itub!rant titib %U~   tua~ iuir bebjirfeni.  ~artim banifeit tuoir Tir,
tinb foben itub preifen'Peiinen Oeitigen 91anteit.
Oepriefen tejeft:Dii, Cstiuiger, ber Tit %tte~ ernaibrititnub ver.
jorgeit! %mien.
54 
Ser cn 
-: 
— -
I
:1
6 
U~ ~UI-,
OF THE SOUL OF MAN, -
MAN'S RELATION TO GOD
Obedience, -  -  -  -
The Ten Words, —
Worship, ----
Prayer,. —
Days of Rest, —
Sabbath, ----
Pesach, ---
Shebuoth, ----
Sukkoth,-       --
Roash Hashono, —
Yom Hakkipur, -     -
Purim,
Chanukkah, -... —UNIVERSAL KNOWLEDGE OF GOD,         4- -
ENGLISH PRAYERS,   - -  -.       ----
GERMAN PRAYERS,       -   -      -   -  -  -
-    19-22
23
24-33
- 34-36
37
38
39
40
42
42
43
44
45
46
47
49
52
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eee- eee: