company of Parsees in India taught about God, but strong against Christ. They got together, bound selves to rules for living well; read parts of Bible, used prayers on model of ours, but always cut out the name of Christ. How get on? A failure. Very strict, but no progress, unhappy; heavy sense of sin, felt selves utterly worthless. One, at last, began to study Christ, to pray to Him; light came, grace, strength, to keep God's holy law. Is now a clergyman, teaching others to be holy.)

Take a bit of chalk, on blackboard draw a line straight as you possibly can; looks pretty good. Now put straight edge of ruler against it. What then? See how much out, here, and there, and

III. THOUGHTS

1. The "Ten Words" are given twice (Exod. xx. 1-17 and Deut. v. 6—21). Ewald supposes that the original Commandments were all in terse, simple form, as follows:

"I am Jehovah thy God Who have brought thee out of the land of Egypt, out of house of bondage."

FIRST TABLE.

(i.) Thou shalt have no other god before Me.

(ii.) Thou shalt not make to thee any graven image.

(iii.) Thou shalt not take the name of Jehovah thy God in vain.

(iv.) Thou shalt remember the Sabbath Day to keep it holy.

(v.) Thou shalt honour thy father and thy mother.

SECOND TABLE. (vi.) Thou shalt not kill.

(vii.) Thou shalt not commit adultery. (viii.) Thou shalt not steal.

(ix.) Thou shalt not bear false witness. (x.) Thou shalt not covet.

Thus they were used as common watchwords of duty," easy to be remembered.

2. The earliest book of Christian instruction in which the Commandments are given in full length as they stand in Exodus appears to be "the Prymer in English" of about A.D. 1400. In the whole Western Church until the Reformation our First and Second Commandments formed the first, our Tenth being divided into two. Most ancient authorities in distributing the Commandments into the two tables place five on each; this seems to be

there. That ruler like God's holy law; must put it alongside our lives to see when they are not straight." When come to Holy Communion, nearly the first thing we hear is the "Ten Words" read out; by these to examine selves; these, with new help given in Sacrament, we are to keep better.

So Christians get more like the beautiful character, "The Blessed Man," whose portrait drawn, St. Matt. v. 3-9, whom see again in Ps. i. 1-4 (note ver. 2). We are to examine these Commandments afresh next few weeks. God's rules for good and happy living. A prayer for us all: "Lord, have mercy upon us, and write all these Thy laws in our hearts, we beseech Thee."

FOR TEACHERS.

justified by Rom. xiii. 9, when the complete second table is thought to be spoken of. Philo calls the Fifth Commandment the link between the two tables. (See the Rev. S. Clark in "Speaker's Commentary.")

3. Mark the individual address of each of the Commandments, "thou," not "ye." "Each individual by himself, where he is an observer of the law and obedient to God, is of equal estimation with a whole nation, or with all the nations upon earth."-(Philo.)

4. Observe the three motives for obedience suggested in the parts added to the short words (a) Gratitude, "I Who brought thee out," &c.; (b) Fear, "I visit the sins of the fathers," &c., "The Lord will not hold him guiltless," &c.; (c) Hope, "I show mercy unto thousands," &c., "That thy days may be long in the land," &c.

5. "The greatest of modern thinkers declared that two things filled his whole soul with the sense of their majestythe starry heavens above and the moral law within; and when, as he meditated, all reality seemed to crumble into dust and ashes at his feet, and life to be no better than the shadow of a dream, the same great thinker found in the moral law his one solid standpoint of conviction and rectitude." (Dean Farrar.)

6. "The law our schoolmaster to lead us to Christ" (Gal. iii. 24). "The schoolmaster," that is, here, the slave who had charge of the Master's children, led them to the porch of the school, first having helped in the preparation of the lessons. How was the moral law of God such a pedagogue? (1) Revealing

to us God's ideal of what man should be, as the rolling away of the clouds might reveal the dazzling beauty of the snowy mountain peak. The Jew wore the law on his brow and arm, and had it on his doorpost, though he never reached up to its fulfilment. (2) The law side by side with man's life revealed the sinfulness of the latter-as a fall of snow will show how far from perfect whiteness are the articles (window blinds and garments) which seemed white before the snow fell. (3) The law also used the sword to punish all who came short of its requirements. Faithful tells Christian his experience: "Now when I had got about half way up, I looked behind, and saw one running after me as swift as the wind.

So

soon as this man overtook me, it was but a word and a blow, for down he knocked me and laid me for dead."

Christian answers, "That man that overtook you was Moses. He spareth none, neither knoweth he how to show mercy to those that transgress his law." (4) So the law led us to Christ, Who, as Man, in His life perfectly fulfilled the law. (5) Through Christ man obtained the forgiveness of his transgressions; such was the meaning of the mercy-seat and the blood of sprinkling over the Ark wherein the holy law was hid. (6) Through Christ comes the grace which alone can enable a man to rise to the fulfilment of the law. "Ye are not come unto a mount that might be touched and that burned with fire, and unto blackness and darkness and tempest, and the sound of a trumpet, and the voice of words

but ye are come to Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels . . and to Jesus the Mediator of a new covenant and to the blood of sprinkling that speaketh better things than that of Abel."

7. The scene on the Mount of

Beatitudes contrasted with Sinai. "Far different, indeed, is that scene from the awfulness of Sinai, with the menace of its burning and tempest-smitten crags. There are no shrouded Presence, no thundering clouds, no palpable and enkindled fire, no scorching wilderness, no gathering darkness around the trembling hill. No, but in the calm and happy dawn there is the Son of Man, a sweet human Presence, His lips full of grace, seated on the vernal grass, with the scarlet anemones and the

golden amaryllis bursting into flower at His feet, over that sweet lake

'Clear silver water in a cup of gold,

Under the sunlit steeps of Gadara-
The waves He loved, the waves that kissed
His feet

So many blessed days.'

And in that fair and smiling scene a voice that did not strive or cry is flowing out most gently in words of peace. And what says He of those Ten Commandments? We see that every one of them was meant to be positive as well as negative. . . . In each Command was an all-inclusive comprehensiveness, intended to cover all cognate duties. . . that in God's intention they were meant to pierce even to the dividing of the soul and spirit, the joints and marrow; that they are sharper than any two-edged sword, and quick to discern the thoughts and intent of the heart."-(Dean Farrar.)

"Al

8. See Article VII., last part. though the law given from God by Moses," &c. "It is most probable that the framers of this Article had in view some of the fanatical sects of the period of the Reformation, especially the Antinomians, who denied the necessity of obedience to the law of God."-(Bishop Harold Browne.)

9. The Commandments inserted in the Office of Holy Communion. This is supposed to have been suggested by the Liturgy that was used by the strangers who fled from Strasburg in troublous times, and were settled at Glastonbury. "We vowed to keep them at our Baptism, and we renew that vow at every Communion; and there. fore it is very fit we should hear them often, and especially at those times when we are going to make fresh engagements to observe them. Since we

are to confess all our sins before we come to this blessed Sacrament of pardon, the Church prudently directs the ministers, now standing in the most holy place, to turn to the people, and from thence, like another Moses from Sinai, to convey God's laws to them

by which, as in a glass, they may discover all their offences, and, still kneeling, may, after every Commandment, ask God's mercy for their transgression thereof; for the time past, and grace to keep the same for the time to come."-(Wheatley on the Prayer Book.)

Collects of First and Eleventh after Trinity.

had this young ruler tried all along to do? Thought he had succeeded, and was well pleased with himself; at any rate he had been strict and had tried (ver. 18-20).

(c) His good desires. Happy to see one who is just beginning life thinking about the highest and best things (ver. 16). Some young men think of nothing beyond cricket, bicycle; some young women care for nothing beyond their dress, or their "evening out"; this one thought much of the great hereafter, desired highest and best things. (Illust.-Once, as is told, there was a youth looking eagerly forward to what he was going to do in life. Asked by tutor, when entered college, what he looked forward to. "I shall work hard at my studies and get on well." "What then?" questioned the tutor. "Then I shall study for the law." "What then?" "Then I shall get on and make my way as a lawyer." "Yes, what then ?" "Then I suppose I shall marry and perhaps have a family." "And what then?" "Then I shall retire from business and, I hope, live to a good old age." "Yes, and what then ?" Then I suppose I shall die."

"And what then?" That he had not thought of, but now the question was brought home to his heart, What after death? It changed his plans for life; he became thoughtful, in earnest for God, a preacher to others.*) The young ruler had been brought to this pointto look forward, desire to be right for eternity (St. Mark x. 17).

(ii.) The young ruler under Christ's searching glance.

Christ's glance pierced him through and through (see Heb. iv. 12, 13).

(a) The mischief which the Lord detected there. Young man himself did not know it. What? The first Commandment of all was not being kept. Christ applied a test, that the young man himself might see it (ver. 21). No doubt winced, as when sore place is touched, when his goods were mentioned; to be given up.

What was first in his heart? What his God? Surely his goods at home; he in danger of getting like the men who came inquiring of Ezekiel (xiv. 1, 2, part of 3).

(b) What this caused him to do. Turn away from Christ, give Him up. Others had turned away, but this one

had been so drawn to Him, so loved, so earnest. Great struggle-Christ or his goods; hard to go home, sell beautiful house, lands; dismiss his servants, give up all money, go out poor after the Lord. See what hundreds did few months after (Acts iv. 34). Why was this needful for him? His goods were doing him harm, held his heart, had the first place where God should have been. Fancy disciples looking on as he hesitated; great gloom as he turned away. Would he feel happy at home when looked on things for which he had parted with Christ? Could he pray? Could he have peace? His goods put in God's place; see the joy he lost (St. Matt. xiii. 44-46). All must go wrong with him, as a man with secret heart disease. How great he might have become another St. Paul (Phil. iii. 6-9). Did he come back? Not told. Dante, the great Italian poet, thought of his spirit as among miserable spirits in other world who had lost all hope, "whirling about" like dried leaves in winter wind.

Christ's loving yet searching glance is upon you. See what is asked of you (Prov. xxiii. 26), the first and great Commandment; things cannot go right till God has first place. A shudder ran through Jews when they heard that Roman "eagle" had been carried into most Holy Place in Temple. It is like that with us when goods, or pleasure, or sin come into God's place in the heart. Shall God come first with you, others after? This hard sometimes, a struggle. (Illust.—Aged Judge Patteson asked to let his son go out for God as a missionary with Bishop Selwyn to South Sea Islands. Aged man in his study; tears running down his cheeks, yet praying hard; coming out after the struggle, giving son up for good and all. Not even his dear son must come before God in his heart. Pulpit in Exeter Cathedral in memory of that son, martyred for Christ; think of the old father as well as heroic son when you look at it. How grand a meeting of father and son in the spirit world.) Often a struggle if First Commandment to be kept; but the joy and profit of keeping it (St. Matt. xix. 27-29). What God asks of us: "My son, give Me thine heart." (Read St. Mark xii. 29, 30.)

1. This First Commandment strikes at the root of two vast sections of human error. (a) The error of those ignorant of God who worship strange gods. All the false religions of the world fall before this, as Dagon fell before the Ark. The missionary's first work is to spread the light of this Commandment in the dark places of the earth. (b) The error of those who have learned about God, are professed believers in Him, but have let the world, in some form, be set up in His place in their hearts. For our "god" is that which is more than ought else to us. It may, of course, be money, pleasure, mere animal enjoyment, fame, the passion for learning, even one's own child. In our hearts there is a throne, from which God alone must reign if all is to be well with us. The Old Testament scene which especially illustrates this Commandment is that on Carmel, with the prophets of Baal and Elijah, the fallen fire which has licked up the water in the trench and consumed both sacrifice and altar, the dismayed Baalites, the grand shout reaching far off over the sea from that mountain top, "The Lord He is the God, the Lord He is the God." For a New Testament scene which recalls the Commandment, that on Mars' Hill, at Athens, suggests itself; the open-air court of the Areopagites, high up, "to be near the gods"; the crowd of beautiful marble temples and altars in the city beneath the hill, so many that the saying ran of Athens, "It was more easy to find a god than a man "; the altars with their strange inscription, "To the unknown God," and St. Paul, in the midst of them, says, "Whom therefore ye ignorantly worship, Him declare I unto you."

2. "Thou shalt have a God. Know and believe that there is a Deity. Seek to know which is the true God, that thou mayest acknowledge Him. 'Know Me as I have revealed Myself in My Word... know and believe that I am God, and there is none else; offer not therefore either to forsake Me, or to join any other with Me; alienate no part of My due from Me, for My glory I will not give to another. Take Me for thy God; and give service and honour, and thyself unto Me.'

Oh, that we could love Him! Did we see Him we should. It is His uncreated beauty that holds glorified

spirits still beholding and still delighted; but we, because we know Him not; if we have any thoughts of Him, how short are they! Presently down again we fall to the earth and into the mire ere we are aware."-(Archbishop Leighton.)

3. The phylacteries worn on the left arm and brow of the pious Jew contained four strips of parchment in a little box. On one of these strips the words written were Deut. vi. 4-9: Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might," &c.

4. The Pantheon at Rome, erected to all the gods of Rome, was closed as a temple in A.D. 399, and consecrated to God's glory as a Christian church in A.D. 608.

"In the ancient Pantheon, when the music of Christian chaunts rises among the shadowy forms of the old vanished gods painted on the walls, and the light streams down, not from painted windows in the walls, but from the glowing heavens above, every note of the service echoes like a peal of triumph, and fills my heart with thankfulness."-(Mrs. Charles, in "Hare's Walks in Rome.")

"Where,' asked Redschid Pasha, on his visit to the Pantheon, 'are the statues of the gods of the heathen?' 'Of course they were removed when the temple was Christianized,' was the natural answer. 'No,' he replied; 'I would have left them standing to show how the true God had triumphed over them in their own house.""-(Cardinal Wiseman.)

5. "The unity of the Godhead is to us so natural an idea that we forget how hard it is for humanity to grasp it; we forget how strong the tendency has always been to break up the great main stream of the Godhead into a delta of a thousand little rivulets; one generation after another splitting up what its predecessor had held entire, till the idea of God is frittered away into miserable and trivial idolatry. And this alike with Brahminism and Buddhism, with Egypt and Greece and Rome . . . the natural pettiness of the human mind .. its dislike of making an effort to apprehend, however dimly, what is great; its pleasure in something it can touch and handle; its delight in the exercise of fancy rather than imagination; its

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