hand in contmvention of the command may bave been the expression of this. The same applies equally to the New Testament manifostation of the glory of God in Ohrist. J<'or times of danger 11ncl of seeming safety he has enjoined on us certain con- duct in relation to the kingdom of Christ, which proceeds on the presupposition that he h11s means of securing the integrity of that kingdom on the basis of our restricting our conduct to that prescribed order. By prayer, by truthfulness, by spirituality of mind, by love, by persuasive words, by blameless, meek lives, by quiet fa.itb in the invisible power of the Spirit, we are to do our part in relation to the preservation of the integrity of the kingdom, and to its processional march to final triumph. If, when supposing it liable to suffer, or when observin:i: a great shock arising from the circumstances of its position in our time, we depart from the order laid down, and trim to the world and become unspiritual and untruthful, or depend less on faith in the invisible power of the Holy Spirit than on mere human science and social influenees, then we virtually fall into this view of the sin of Uzzah, we distrust God's provision for securing in the world those interests that are bound up with the work and Person of Christ. Man is responsible for .the observance of what is enjoined, not for imaginary temporary con- sequences that will ensue from an observance of what is enjoined. Here is the clue to hosts of failures of duty and wretched expediencies. V. PROFOUND REVERENCE AS AN ELEMENT OF CHARACTER IS OF PRillE IMPORTANCE IN PERSONAL AND NATIONAL LIFE. No great character is formed without profound reverence as a chief feature. Men are mean, weak, morally low, in so far as they are trifling and destitute of awe. The spirit of levity, which treats all things as common and fit subjects for free and thoughtless handling, never reads the great lessons of existence, and never wins respect. A reverent man alone forms a true estimate of him- self in relation to the vast order of things of w'hich he is but a part. An irreverent nation lacks the strong, sober qualities which alone grow out of reverence as their root, and which alone can produce noble, strenuous actions. Now, the whole drift of the Mosaic ritual and commands was to develop and foster reverence in the people. The solemnities and details in reference to the ark, the sanctuary, the altars, the sacrifices, the cleansings, and assemblies were rational in their specific relations. The great gather- ing at the foot of Sinai, and the solemn restrictions there laid down (Exod. xix.), were evidently designed to develop a becoming " fear of the Lord" and profound regard for sacred things. The judgment on Dathan and Abiram was a check on a tendency to irreverence. The very hope of the people depended on the due maintenance of this reverent spirit. All had understood the command not to touch the ark in that light, and the judgment on Uzzah for the violation of that command was only another solemn way of impressing the people with the prime importance of this feeling. Hence, also, our care to encourage such forms of worship as best foster reverence of spirit, and such styles of teaching as exhibit the facts and principles from the recognition of which reverence will naturally arise. Hence, again, our appreciation of those providential eveuts, such as sickness, bereavement, and stupendous manifestations of untraceable wisdom and power, which awaken or strengthen the feeling, "Great an·d holy is the Lord: who shall stand in his presence ? " VI. THERE IS AN EDUCATIONAL CHARACTER IN JUDGMENTS. The dull heart of man often needs something more than the still small voice and quiet order of events to arouse it to a sense of what is due to God and what is wisest and best for man. In every judgment--say of Sodom, of Pharaoh, of Dathan, of Ananias-there is pure justice; no wrong is done to the individuals concerned; but the acts have a reference beyond the persons affected thereby. The contemporaries of Abraham, the Egyptians, Isr~el in_ the desert, and the primitive Church, were instructed by what occurred in their midst. Many judgments are connected with the explicit statement that "the nations may know." The judgment on Uzzah formed part of the educational process by which God was bringing the people out of their low spiritual condition to the elevation in tone which would render them more effective in carrying out Divine purposes in the world. We cannot fully estimate how much we owe to the influence over us of the record of God'sjudgmcnts contained in his Word. Nor is it enoul!:h to say that they are repres- sive in their influence, and not conducive to the developing of love and film! trust aud the free joy of a superior -life ; for the repression and restraint of evil tendencies is requisite in creatures strongly under their influence, and, while checkmg from wl.t,1, 154 THE SECOND BOOK OF SAMUEL, [en. vr. 1-23,
would l!OOn be utter, hopeless ruin, they open the way for the action of other gentle, tender influencNi which do develop the free joyoue spirit of the obedient child, VII. '1.'HE l!EVERITY AND GOODl\"ESB OF Goo ARE PERFECTLY CONllISTENT AND OFTEN ooEX~- It is ~ theology based on defective knowledge of Scripture to represent God m ~n exclus1 ve aspeot of mildness. Though we need not become msterial in our conceptions, and think of contrary attributes in him as so msny quasi-physical forces contending one against the other or finding an outlet at··the expense of one snother, yet the v~ry conception of love, when just, implies I!. rigid, severe guardil!.nship of the order of things on which the welfare of the holy depends. This combination shines forth in the death of Uzzsh. In oase he was a really <levout msn, and simply ih an unguarded moment of unwatcbfulness put forth bis band, then his sudden death-though neces• sary to the maintenance of the ritual which we have seen was based on the principle of inculcating reverence, and useful, as an educational act, for the people-would not include, necessarily, loss and ruin in the next life. He might be saved, though as by fire. This combination of severity and goodness shines forth most conspicuously in the work of our Saviour, in whose life and death the reprobation of sin and the outflow of mercy to sinners form the two elements which render the cross· a mystery of justice and mercy. ·