&c.;

cludes "the Queen, and all that are put in authority under her;" "governors, teachers, spiritual pastors, and masters," sponsors, all "betters." Error or misconduct on the part of the higher does not excuse defect of duty in the lower. This is the "1st commandment with promise." (Eph. vi. 2.) It appears that the promise was spoken to the nation of Israel and nothing is more conducive to the stability of a nation than obedience to lawful authority, whether in family, Church, or State. Still the promise has, doubtless, a spiritual aspect, and regards that land where days are indeed prolonged. Deut. xi. 21; Ps. lxxxix. 29. As duties are correlative, this commandment virtually includes those of parents, and rulers of every kind.

6. All sins against charity, in thought, word, or work, even against an enemy, are here forbidden. S. Matt. v. 21-26, 38-48; Col. iii. 12-15; 1 S. John iii. 15. ("My duty," &c., is . . . . "to hurt nobody by word or deed."-Catechism.)

7. All sins against purity, in thought, word, or work, are here forbidden. S. Matt. v. 27-32; see Gal. v. 19; 1 Thess. iv. 3-5. Luxury and drunkenness are included in this commandment. ("My duty," &c., "is. . . . to keep my body in temperance, soberness, and chastity."-Catechism.)

8. All sins against honesty are here included. Prov. xi. 1; xx. 10; 1 Thess. iv. 6; Mic. vi. 10, 11; S. James v. 4; Jer. xxii. 13; Eph. iii. 28. Kindness to our poor brethren is here required; for if we withhold their portion, we withhold GoD's, and rob Him. Ecclus. iv. 1. ("My duty," &c., "is to be true and

just in all my dealing; to keep my hands from picking and stealing."-Catechism.)

9. All lying whatsoever, and all uncharitable and idle talk about our neighbour is here forbidden. Eph. iii. 25; Prov. x. 18; Ecclus. xx. 24-26; S. Matt. xii. 36. "My duty," &c., "is . . . . to keep . . my tongue from evil speaking, lying, and slandering." 10. This commandment is manifestly "broad," for it goes at once to the source,-the heart. This commandment convinced S. Paul of the spirituality of GOD'S law, (Rom. vii. 7,) and yet it is even broader than it It condemns envy, and it enjoins pleasure in our neighbour's good. It condemns the desire of riches and honours abstractedly, without reference to those possessed by others, (1 Tim. vi. 9, 10.) It enjoins contentment: (1 Tim. vi. 6—8; Phil. iv. 11—13; Heb. xiii. 5.) (“My duty, &c. is... not to covet or desire other men's goods, but to learn and labour truly to get mine own living, and to do my duty in that state of life, unto which it shall please GOD to call me."-Catechism.)

seems.

The sum of the last six commandments is, "the royal law," (S. James ii. 8,) the love of our neighbour: Rom. xii. 8—10; Gal. v. 14. See S. John xiii. 34; 1 S. John ii. 7, 8.

The commandments of both tables are equally "broad;" there is no limit in any respect to either; they are to be ever fulfilling, ever due: S. Matt. xxii. 37-40.

What an awful view, brethren, does this afford us of our transgressions! What sinners we may have been, without having broken one commandment in the

letter! for this is only the righteousness of the Pharisees, which we must exceed, or we cannot enter the kingdom of heaven. (S. Matt. v. 20.) Yet can we say we have ever done as much as this? The letter respects the highest instance of duty or sin only: the spirit descends to the most secret movement of the heart; and by this shall we be tried. Hide our sin as we will, it cannot escape the exceeding breadth of the commandment. What then shall become of the direct violator? the godless and the profane, the swearer, sabbath-breaker, disobedient child, murderer, adulterer, thief, false witness, covetous ? 1 S. Pet. iv. 17, 18. How ought such to tremble, pray, repent! and how ought all to pray for them! How ought we all to examine ourselves on the commandments daily! We might as well expect to escape beyond the breadth of GOD's heaven, as beyond that of His commandment. But let us submit to it, confess and deplore our violation, undo the evil, redress the wrong, put away all fruits of sin, mortify our members, take refuge in the crucified, arisen, ascended, glorified SAVIOUR; plead His merits, partake His sacrifice, be obedient for the future, then there may be warrant of hope: Ps. ciii. 17, 18; Rev. xxii. 14. But there must be the resolution, Ps. cxix. 59, 60.1

This Outline, obviously, is capable of expansion into ten; one on each commandment. See Barrow's "Exposition of the Decalogue."

XLIX.

Seventh Sunday after Trinity.

Subject. David numbering the people.1

Text. 2 Sam. xxiv. 1.

"The anger of the LORD was kindled

against Israel, and He moved David against them to say, Go, number Israel and Judah."

Parallel Scripture. 1 Chron. xxi.

Principal Word.D.

THIS chapter, the lesson for this evening, relates a transaction little understood, yet one which contains great matter of personal edification. Let us

I. Ascertain the real character of the transaction itself. "The anger of the LORD was kindled against Israel" -for sin, doubtless; which alone is the cause of the divine anger. He therefore permitted Satan to prevail with David to commit the sin of numbering the people. For that this is the meaning of "He moved David" is clear, from 1 Chron. xxi. 1. "But Abarbinel thinks it is as if he had said, The anger of the LORD, which was kindled against Israel, moved David, &c. That is, the same sin which made GOD angry with Israel was the cause that David was seduced in

1 There is a sermon on this text by the writer in his Davidica; but this Outline is not properly an analysis of it.

.

David's failure in Ordinarily, such a

this thing, that they might be punished." (Bishop Patrick in locum.) Had Israel been obedient, and David trustful as well, Satan might not have found opportunity of temptation; or, if he had, GOD would not have permitted him to prevail. faith is evidenced by his act itself. census is wisdom and prudence. S. Luke xiv. 31. Ordinarily, it is even tempting GOD, when a nation does not ascertain its own strength, and prepare means of defence; such preparation is, indeed, part of obedience, there being no warrant of success without it. But, in a theocracy, the king is only viceroy; and the strength of the people is in no sense in numbers, but in obedience only. Let them only obey, GOD will take their defence into His own hands. Lev. xxvi. 8; Deut. xxxii. 30; Josh. xxiii. 10; Judg. ii. 11-23; vii. 2; Isa. i. 19, 20; 1 Sam. xiv. 6. "The act offends not, but the misaffection; the same thing had been commendably done out of a princely providence, which now, through the curiosity, pride, misconfidence of the doer, proves heinously vicious." (Bp. Hall's Contemplations on the Old Testament, xvi. 6; worthy of diligent perusal for this subject.)

The numbering of the people was therefore a proof that David had forgotten that essential principle of the Israelite government; a principle which, in his purer days, he had so illustriously maintained. 1 Sam. xvii. 47. Even Joab, no holy man, but an astute and intelligent politician, saw this clearly, and dissuaded his master from the attempt. Moreover, David appears to have been influenced by a feeling of pride and vainglorious confidence in the military strength of his