declared, 1st. His nature as the one personal living God, Who sympathises with His creature," I am the Lord thy God,"in opposition to polytheism and pantheism. 2nd. His covenant relationship with Israel,- "Who brought thee out of the land of Egypt," -as distinguished from the Gentiles who knew not the Lord. The conditions of the covenant.-The covenant as made with a chosen family formed into a peculiar people, and, through the mediatorship of Moses, constituted priests unto God and trustees of the whole world until the fulness of the time.

COMMANDMENT I. SECOND PART.

LECTURE V.-God in Christ, the Reconciler, fulfilling the Law.

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The law given at Sinai based upon the first commandment considered as a schoolmaster to bring us to Christ our only Saviour.-God revealed in Christ as the Fulfiller of the law and the Reconciler of the world.-How God was in Christ.How He is the Reconciler.-How Jesus was revealed as the Christ of God. The whole economy of the blessed Trinity in Unity, in its relation to mankind, revealed to us through and by Christ Jesus.-The man Christ Jesus as the Mediator of the new covenant. The surpassing excellency of this covenant, and exceeding glory of the Mediator Who is head over all things to the Church.-The new covenant in Christ's mediatorial kingdom.-The work of our Mediator Who redeems us from a spiritual bondage in a spiritual Egypt, gives us a law of love and leads us through a wilderness of trial by the Shechinah of His Spirit.-Our covenant relationship as one Church of the redeemed,-the Unity of the Church, now broken, how to be sought for and attained. The trusteeship of Christ's Church for the world.-The commandment proper treated more fully under next lecture.

COMMANDMENT II.

LECTURE VI.-The LORD a Jealous God.

A Christian as well as Jewish interpretation of this law, because the Church of the new covenant is called to witness not only against outward, but against spiritual, idolatry.— First Part of Lecture.-The Jewish sense of the commandment. Its extent,-forbids not only the image worship of any

false god, but also of Jehovah.-The reason assigned why idolatry could not be tolerated-"the LORD is a jealous God": -because, 1st. He could not give His glory to another: 2nd. Israel was His own peculiar people, His Spouse.-The punishment of disobedience-"visiting the sins of the fathers upon the children unto the third and fourth generation.”—This threat refers only to temporal punishments.-Examples from Jewish history of these punishments.-Why this threat should be especially held out against idolatry. The reward of obedience "mercy to the children unto a thousand generations."-Examples of this in Jewish history. The history of Jewish idolatry, and the provisions made by God for its ultimate suppression. Second Part. Christian interpretation. -Image worship in the Church of Rome,-answer to its attempted justification. The spiritual sense of the commandment.-Idolatry of the heart,-its various forms.-The jealousy of Christ over those who love anything more than Himself. His visitation of the sins of fathers upon the children, and His blessing upon the faithful,-How we must witness against the idolatry of the heart.

COMMANDMENT III.

LECTURE VII.-The Name of the LORD glorious and fearful.

The holy name, symbolising the divine attributes, revealed to man as a trust, and the nature of the reverence we are bound, in consequence, to pay to it.-The mysterious significance of the name of the Triune Jehovah.—Reverence due to the name of Jesus the God-man, our Prophet, Priest, and King. -The use of the holy name which is profane-cursing, swearing, and irreverent expressions.-The use of the holy name which is not profane: the anathema,-commination service, damnatory clauses of the Athanasian creed.-Oaths,-when necessary and charitable.-Breach of this law by irreverence in public worship,danger of profanity,-ritualism,-formality. -The Name of Christ Jesus our strength and glory.

COMMANDMENT IV. FIRST PART.

LECTURE VIII.-The Jewish Sabbath the Rest of a Day. The necessity of distinguishing between the Jewish sabbath and the Lord's day of the Christian.-In this lecture "the

sabbath" alone treated.-Reasons for the conclusion that the sabbath was not a patriarchal institution, but revealed first to the Israelites.-The history of its institution at the first giving of the manna, and the peculiar fitness of its revelation by this method before the promulgation of the fourth commandment.-Answer to objections against this view.-The nature and obligation of the sabbath as a Jewish institution, -the seventh day hallowed by God and demanded as of right, and enforced by the penalty of death from a people who could not therein discern God's love to them.-The grounds and purposes of the institution assigned by God.-The exact time of hallowing the day, and the religious observances prescribed by the Mosaic law. The history of the observance of the sabbath.

COMMANDMENT IV. SECOND PART.

LECTURE IX.-The Christian Sabbath the Rest in the Lord.

The importance and difficulty of the subject.—First Part. Theoretical. The general principles distinguishing the Lord's day from the Jewish Sabbath :-the intrinsic holiness of a day only the shadow of rest in the Lord, and the bondage to a negative precept exchanged for a free-will offering.-In what sense the sabbath is abrogated, in what sense retained considered in detail.-How far the sanctification of one day in seven is a part of the moral law, and how far the fourth commandment, as a positive law given to the Israelites, is binding upon us.-The true theory of a Christian sabbath as deduced, 1st. From the fourth commandment; 2nd. From the text contained in the second chapter of Genesis; 3rd. From the history of the Lord's day in the New Testament and the early fathers. Summary.-Second Part. Practical.-The nature and spirit of the Lord's day observance, in private, public, and in different classes of society.-Relative obligation of the observance of the day. The liberty of the world which breaks the commandment :-danger of this liberty,-its evil results. -The liberty of Christ which keeps the commandment :-true Christian liberty cannot sin against this law,-reasons given to prove this,-objection answered.-The legitimate control of the civil power,-how far we are bound by the laws of the state and on what principles legislative interference is justifiable. Inconsistencies in more or less outward strictness

to be expected under "the law of liberty."-Duty of publie worship and alms-giving,—we are bound to the public service, not only for our own sake, but for the glory of our Lord, and good of our brethren.-A weekly offertory should be restored as a Christian privilege, as well as duty.-Rest in the Lord, of which the Christian sabbath is at once the type, and earnest, and opportunity.

PART III.

DUTY TO OUR NEIGHBOUR.

COMMANDMENT V.

LECTURE X.-The Relative Duties of Parents and Children the Basis of Society.

Recapitulation of Part II.-The distinction between man's moral relationship to God and his neighbour.-This commandment, the first of the second table, treated in two parts. -First Part. Duty to our neighbour generally.-Meaning of the word neighbour.-Christ's interpretation, in what it differed from the Jewish and heathen, both in extent and kind.—The nature and extent of the love due to our neighbour, and the general principles assumed in the treatment of the laws of the second table.-The two tables of the decalogue treat of diverse, but not opposing moral relations :—no true love to man without love to God,-no true love to God without love to man.-Second Part. The special duties founded upon the parental and filial relationship.-Why the fifth commandment alone takes the positive form and stands at the head of the second table.-The reasons which oblige us to honour father and mother :-natural obligations,-social obligations, personal obligations, peculiar religious obligations.-Force of the word "honour" in its application both to children and parents.-Conflicting duties as between an earthly parent and the Father in heaven.-Examples of this: -the corban,-children dedicating themselves to a "religious work," under what circumstances permissible.-The right view of family life and work.-Relative duties resulting from social life, of which the family is the fountain-head.-The promise appended to this commandment.

COMMANDMENT VI.

LECTURE XI.-Our Duty to Save Life, not to Kill.

The connexion of the negative precepts of the second table with the fifth and with each other.-Murder and capital punishment.-Suicide, duelling, and war.-Want of just discrimination in coroners' verdicts.-Answer to the arguments which are used to justify suicide.-Duelling not only an attempt to murder, but an iniquitous preferring of man's code of honour to God's moral law. The duel foolish as well as wicked.-War.-Upon what principles alone justifiable.— Human suffering and death for others inevitable in the present state of the world, not in war alone, but in all life.-Sins of the heart and tongue which are breaches of this commandment. -The murder of souls.-The positive side of this law,—we must seek to save life.-The mysterious nature of human life the great motive for keeping this commandment.

COMMANDMENT VII.

LECTURE XII.-The Sanctity of Marriage the Safeguard of Purity.

The sanctity of marriage,-instituted by God Himself in the time of man's innocency,-signifies the mystical union between Christ and the Church,-adorned by the presence of Christ and His first miracle,-upon this sanctity human society is based,-it is commended by St. Paul as honourable in all men,—those united by God are one flesh.—Causes tending towards the subversion of this sanctity,-treating marriage as a mere civil contract,-facilities given to divorce, -alteration of the prohibited degrees of affinity within which marriage may take place,-marriage entered into on inere worldly considerations,-un chastity between man and wife before marriage.—The sins which are subversive of the sanctity of marriage,-adultery,-fornication.-The Christian way and the world's way of treating these sins. 1st. The world's light punishment when compared with its treatment of other sins.-Christian punishment a discipline leading to repentance and restoration. 2nd. The world's injustice in treating these sins by putting a difference between one man and another, and one sex and the other. 3rd The world's failure in treating these sins, because it regards the "social evil" and