The priests of the Israelites are similar in some respects to the priests of the Christian Church. The Jew-priest took all that he could, if not by fair means then by force; our priests follow their example. They have seized a poor old woman's family Bible to pay tithes; they have pocketed tithes until unable to sign their names to the receipts for their income, and then when nearly at the point of death, they have bargained for a handsome retiring pension before they would resign their priesthood; yet these are the men who 'lay up for themselves treasures in heaven, where neither moth nor mot doth corrupt.' Voltaire says:-- 'Priests in a state approach nearly to what preceptors are in private families: it is their province to teach, pray, and supply example. They ought to have no authority over the masters of the house; at least until it can be proved that he who gives the wages ought to obey him who receives them. 'Prayer is not dominion, nor exhortation despotism. A good priest ought to be a physician to the soul. If Hippocrates had ordered his patients to take hellebore under pain of being hanged, he would have been more insane and barbarous than Phalaris, and would have had little practice. When a priest says--Worship God, be just, indulgent, and compassionate, he is then a good physician: when he says--Believe me, or you shall be burnt, he is an assassin. 'The magistrate ought to support and restrain the priest in the same manner as the father of a family insures respect to the preceptor, and prevents him from abusing it. The agreement of Church and State is of all systems the 'most monstrous.' (_Philosophical Dictionary_) {122} Verse 22. The nation must have improved rapidly in morals when its judges and priests were so extremely virtuous. It is instructive to a devout believer to observe that the Church has not degenerated, and that the priests appointed by God were as vicious as those since appointed by the State. Verse 25. 'Because the Lord would slay them.' What terrible cruelty this seems to harden people's hearts in order to destroy them. But to whom did God make known his intentions? Was it to one man only; to the priest who repeated it? Have we not, then, good reason to attribute it rather to the bearer of the message, to the self-styled interpreter of God's will? It is clear that this could never come from a loving and just God, but rather from a Jewish mouth, from the heart of a fanatic and ferocious Hebrew, full of the passions and prejudices which he attributes to his idol. Verses 30 to 36. When the _immutable_ Deity decreed that the house of Aaron should be his priests for ever, did he foresee the offences of Eli and his children? If not, his attribute of foreknowledge is taken away; if he did, then the whole story is absurd.