The removal of the ark is a matter so important as to call for careful consideration. For the time it established two centres of worship—one with the ark at Zion, the other at Gibeon. The ark in Saul's days had been forgotten (1 Chronicles 13:3). It had long lain in the house of a simple Levite in the city of woods, and Saul's religious ideas were too feeble for him to be capable of undemanding the importance of establishing a national religion. Still, such as they were, they made him summon Ahiah, the grandson of Eli, to be his domestic priest (1 Samuel 14:3); and subsequently he even set up at Nob the tabernacle with its table of shewbread, and other holy furniture, saved somehow from the ruin of Shiloh, with Ahimelech as high priest (1 Samuel 21:1). But when in a fit of senseless jealousy he destroyed his own work, the nation was left for a time without an established religion. Gradually, however, this primary necessity for good government and national morality was supplied—how we know not; but we find a tabernacle at Gibeon, with the altar of burnt offerings, and the morning and evening sacrifice, and apparently the same service as that erewhile set up at Nob; only Zadok of the line of Eleazar is high priest (1 Chronicles 16:39, 1 Chronicles 16:40). He thus belonged to the senior line, while the last survivor of the race of Ithamar, Abiathar, Eli's great-grandson, was with David. Gibeon was in the centre of the tribe of Benjamin, some few miles from Jerusalem, with Nob lying halfway between; and probably Saul had permitted this restoration of Jehovah's worship at Gibeon, both because he half repented of his deed, and because the worship there was ministered by priests not allied to Ahimelech and Abiathar. But now the ark, which was Jehovah's throne, had been brought out of its obscurity, and solemnly placed in a tabernacle in Zion, with Abiathar, David's friend, the representative of the junior line, as high priest; and probably the only difference in the service was that David's psalms were sung to music at Zion, while the Mosaic ritual, with no additions, was closely followed at Gibeon. There was thus the spectacle of two high priests (2 Samuel 8:17), and two rival services, and yet no thought of schism. Zadok had been one of those foremost in making David king of all Israel (1 Chronicles 12:28); he and Abiathar were the two who moved Judah to bring David back after Absalom's revolt (2 Samuel 19:11). The whole matter had grown out of historical facts, and probably David always intended that Zion should absorb Gibeon, and be the one centre required by the Levitical Law. But he was content to wait. Had he acted otherwise a conflict would necessarily have arisen between the rival lines of the priesthood, and between Abiathar and Zadok, the two men who represented them, and who were both his true friends. We find even Solomon doing great honour to the tabernacle at Gibeon (2 Chronicles 1:3, etc.), but after the temple was built it passed away; and the race of Ithamar, weakened by the calamity at Shiloh, and still more by the cutting off of so many of its leading members at Nob, never recovered itself after Abiathar was set aside by Solomon for taking part with Adonijah. The line continued to exist, for members of it returned from Babylon (Ezra 8:2); but though it produced a prophet, Jeremiah, it never again produced a high priest, and therefore only the line of Eleazar, to which Ezra himself belonged, is given in 1 Chronicles 6:1-81.
Thus Abiathar's misconduct and the growing fame of Jerusalem put an end to all fear of schism. We easily trace in the Psalms the increase of the nation's regard for Zion. In Psalms 24:1-10; written probably by David to celebrate the entry of the ark thither, it is simply "the hill of Jehovah … his holy place." In Psalms 9:1-20. it is "his dwelling," but in Psalms 20:1-9. a higher note is struck. Zion is "the sanctuary" whence Jehovah sends "help" and "strength;" and in Psalms 48:1-14; written at a later date, Zion is found installed in the very heart of the people's love. Thus the Divine blessing rested fully upon David's work. To Jehovah's worship he gave a grand and noble centre, which from his day has had no rival, unless it be in some respects Rome. The city of David's choice has been, and continues to this hour to be, the most holy spot upon earth alike to the Jew and to the Christian, though to the latter it is so because of David's Son. At Zion, moreover, David's spiritual addition to the Mosaic ritual has given the Church its best book of devotion and the brightest part of its services; forevery hymn sung to God's glory, and every instrument of music played in God's house, is but the continuance of the prophesying with harp, psaltery, and cymbal (1 Chronicles 25:1), first instituted by David, though, like all that was best in David personally and in his institutions, it grew out of Samuel's influence and the practices of his schools (1 Samuel 19:20). Finally, the temple services were doing much to weld the discordant tribes into one nation, and would have succeeded in so doing but for the unhappy degeneracy of Solomon's latter years, and the obstinacy of his son. Yet even so, Jerusalem remains forever a memorial of the genius and piety of this extraordinary man, and the symbol of "Jerusalem the golden, the home of God's elect."
HOMILETICS
2 Samuel 6:1-11
The facts are:
1. David, deeming the time to be come for reorganizing the religious services, raises a select force wherewith to bring the ark from its obscurity at Kirjath-jearim.
2. Providing a new cart, the ark is set thereon, and brought out of the house of Abinadab under charge of his two sons.
3. David and the people move in joyous procession before the ark to music from all manner of instruments.
4. Arriving at a certain place, Uzzab, putting forth his hand to steady the ark, is smitten for his rashness, and dies before the ark.
5. Thereupon David's spirit is much troubled, and is filled with dread at the thought of taking charge of so sacred and terrible a treasure.
6. David is restrained by this apprehension from his purpose, and meanwhile leaves the ark in the house of Obed-Edom.
7. The sojourn of the ark in the house of Obed-Edom for three months proves an occasion of great blessing to him and his family. The remarkable events of this section naturally arrange themselves in a threefold order—the bringing up of the ark; the judgment on Uzzah; and the suspension of the undertaking. We here find three topics, which we will take in succession.
Religious restorations.
I. RELIGION IS THE FOUNDATION OF NATIONAL PROSPERITY. This is the interpretation of David's action in seeking to bring the ark out of its obscurity to the central seat of government. From the time when the ark was captured by the Philistines (1 Samuel 4:1-22.) and its deposit at Kirjath-jearim (1 Samuel 6:21), all through the reign of Saul, with the exception of the brief revival at Ebenezer, the religion of the nation had been at a low ebb. That so sacred a treasure should have been left in obscurity, without the forms and order of worship enjoined in the Law of Moses, was an indication of spiritual decadence, and goes far to account for the political weakness of the nation during the life of Saul. David saw clearly that the elevation of his people depended chiefly on two things—vigorous, enlightened statesmanship, and fidelity in all things to their covenanted God. The establishment of a strong centre of government at Jerusalem was one step; but he saw that, if the nation was to fulfil its highest destiny, the prosperity he desired must also rest on a strictly religious foundation. Hence the effort to restore religious life by bringing up the ark of the covenant. Leaving out of view the particular form of religion, and the symbolism appropriate to that stage in the development of God's revelation, we can see how profoundly wise David's judgment was. The human activities developed in national civilized life can only be counted on to run into right and safe channels, and to avoid mutual destruction, when they are pervaded by the spirit of true godliness. Wealth, art, science, commerce, military display, free and easy interchange of thought,—these are not self-preservative, these do not give rest to the heart, these do not check the tendencies that carry in themselves the germs of decay and death. Only when the national mind is purified, rendered calm, self-restrained, and God-like in feeling by knowledge and worship of the Holy One is there a guarantee that all will go well and endure. This is taught in the history of Greece, Rome, and other lands where God was not honoured by proper worship, and his Spirit not cherished in daily life; and it is the strenuous teaching of prophets and apostles, and especially of the Saviour, who makes clear what is the light of the world and the healing of the nations.
II. THE RESTORATION OF RELIGION IS AN EVENT OF GREAT JOY. The very idea of a restoration of the piety of former days was to David an inspiration. His calling the chief men from all quarters of the land, his expounding to them his sense of what was due to the symbol of God's presence, his grand processional march, and the exuberant delight with which he sang and danced,—reveal the high appreciation he had of the great turn now coming in the religious, life of the nation. The awakening of a new enthusiasm by his influence certainly was a remarkable incident in the national life regarded in contrast with the stolid indifference of the age of Saul. The power of a new and healthy religious emotion over all the faculties, and consequently over all departments of activity, is very great, giving elevation, spring, and purpose to all that is done or attempted. In this case there were special elements entering into the joy. The ark was the symbol of God's presence; it contained the overshadowed mercy seat, which told of forgiveness and communion; it was the exponent of covenant relationship, and the prophetic indicator to the devout mind of a glory yet to he revealed, and of a covenant on wider basis and embracing vaster blessings. Ezra knew something of this joy of restoration of religion to its proper position. There was joy also when, after centuries of error and wrong, the attention of men was directed once more by Luther and his coadjutors to the mercy seat where men could find a new and living way of access to the Father. No greater occasion for joy could arise for our own land than a full national enthusiasm for those sacred deposits of truth and holy influence which God has given us in his revelation and in the institutions of his Church. What is thus true of restorations on a large scale holds of our own lives, when, after seasons of dreary separation from our God and cold miserable observance of occasional acts of worship, we go forth with all our soul after the living God, and welcome him afresh to our love and trust as the God of our salvation.
III. INDIRECT PERSONAL INFLUENCE CONDUCES TO A RESTORATION OF RELIGION. It is instructive to see how, in the providence of God, great movements have sprung out of individual consecrations. The soul of David, purified, elevated, and aroused to grasp spiritual realities, was the human spring of this great change. Of course his official position would secure attention to his requests and commands; but it depended on the bent of his mind as to the form and scope of his commands. This reformation proceeded from him, but not entirely by direct personal influence. His tone and manner, his habits of devotion and strict regard for God's will, would tell on those in direct contact with him; but that was not enough. Hence in his sagacity he summoned select men from all parts of the land, and through them sought to act on the thousands who could not leave their homes. This call from all towns and villages would awaken thought there, would lead to explanations, would quicken conscience, would disseminate his ideas and the enthusiasm of his spirit, would create the feeling that a holier and wiser time was at hand; and when, subsequently, the thirty thousand returned home, they would further diffuse the influence caught by contact with the godly king, and contribute elements of good to their respective localities. The great reformations of the world have all been effected thus. Few come into direct personal contact with the originators. The multitude get the secondary influences. Nor can we tell how far our influence may thus be diffused. The wave moves on in proportion to the susceptibility of those who first receive its impact. The question of indirect influence deserves much consideration on the part of Churches and individuals.
IV. A TIME OF REFORMATION IN RELIGION DEVELOPS MUCH FEELING NOT PURELY SPIRITUAL. Although a great interest was awakened by David's zeal in the restoration of the more regular worship of God, yet we must discriminate between such devout feelings and clear views of spiritual things as were true of him, and the vague sentiments of the multitude. If Psalms 68:1-35, and Psalms 132:1-18, may be taken as indicative of his real state of mind, we are not to suppose that all the rest who joined in the procession or were stirred to excitement in their homes rose to the same height in the religious life. Men cannot help being roused when powerful religious minds put forth their energies; and in some instances they are awakened to a really new spiritual life; but contagion of thought and sentiment and fervid interest in a great public movement are not the same as vital godliness. They may be better than dull indifference, and may even serve as a step to a higher and more permanent elevation, yet if they be all the reformation is very superficial. Forming an estimate on the general rules that govern human action, we may be sure that many who sang and danced before the ark were only nominal worshippers, and had but slight sympathy with the deep meaning of the words of the psalmist. The same was true of the Protestant Reformation. Multitudes took an interest in doctrinal discussions and in the freedom from priestly domination who knew little of that inner spiritual life which, in the case of Luther and the leaders, found its core in personal union with Christ. Our modern revivals are to be estimated in the same way. We may be thankful that crowds flock to sing and hear and welcome ostensibly the true Ark of the covenant, and many, no doubt, sing with the understanding and rejoice in spirit, but the mass have still to be regarded as relatively strangers to the new and deeper life.
Human judgments on Divine acts of judgment.
The part of the narrative referring to the conduct of Uzzah and the consequences to himself always awaken in the reader a feeling of surprise at the apparent disproportion of the punishment to the offence. Sympathy is felt with the feeling of David, who was "displeased," and could no further carry out his project of conveying the ark to Jerusalem. Evil minded men have not been alone in pointing to this record as an evidence of what they would call the unworthy representations of the Divine Being contained in the Old Testament. It is well to look this difficulty fully in the face, and see, if possible, how far man is warranted to express a judgment at all upon an event so terrible and seemingly inexplicable, on such principles at least as govern human acts of justice. Note here—
I. THE REASONS FOR DIVINE JUDGMENTS ARE NOT ALWAYS APPARENT TO MAN, AND YET MAY BE MOST VALID. It is a first principle that the "Judge of all the earth" cannot but do right. That is the solid rock on which to rest when events occur in providence that do not admit of explanation. It is, further, a sound position that God locks at the inner life of men, and knows exactly the tone and spirit concealed from human view; and it is this condition of the inner man, and not the bare outward act, which constitutes the real character and determines the moral value of the action in the sight of God. Also, incidental actions are incidental in their form because of passing circumstances; but the state of mind out of which they spring is permanent; for given two minds of different spiritual tone and bias, they will, when placed under pressure of the same external circumstances, produce totally different actions. Now, we have a right to assume, prima facie, that, if there are no adequate reasons for the sudden terrible punishment discoverable in the bare and apparently well-disposed act of Uzzah, there must have been, in his habitual state of feeling towards the symbol of God's presence and the whole events of the day, something determinately evil, and of which that which seemed to others to be an innocent act was known by God to be the natural outcome. That was the case in the destruction of Dathan and Abiram. The falsehood of Ananias Was outwardly only like other falsehoods, but we are told that God saw something more than the ordinary antecedent of a lie in common life. There have been judgments on nations and families and individuals, and are still, which do come in the providence of God, but the hidden reasons of which only eternity will reveal. As our Saviour during his earthly life often spoke to the unuttered thoughts of men, and not to meet definite words, so here and in other cases the Divine act was doubtless to meet an unuttered, a permanent, not fully expressed state of mind, of which Uzzah was conscious, but of which men knew little. The same will be true of future judgments of God; they will be based, not on the ostensible act merely, hut on the tenor of the whole life (Matthew 7:22, Matthew 7:23; Matthew 25:40-46).
II. THE GUILT OF ACTIONS IS DEPENDENT VERY MUCH ON PRIVILEGES ENJOYED. The Philistines had handled the ark (1 Samuel 5:1, 1 Samuel 5:2), and no immediate evil came to them for so doing. Their subsequent affliction seems to have been owing to their detention and mockery of the ark (1 Samuel 5:3-7), not to the fact of touching it. But it was a positive injunction that the Levites should not touch the sacred thing (Numbers 4:15); and the particular injunction was illustrated and rendered more significant by the regulation that the ark should always be carried on staves, thus not needing the touch of any hand. The Philistines were men "without law;" Uzzah was a man "under law." The whole history of his people in relation to ceremonial had been full of instruction of the same kind. The guilt of a deed depends on previous knowledge or means of obtaining knowledge. Capernaum is not judged by the same rule as the people of Sodom. The Jew is pronounced inexcusable because of his superior light (Romans 2:1-29.). Severer punishment comes on those who, possessing gospel light, do deeds worthy of darkness (John 3:19; Hebrews 10:29). Judgment may fall on the "house of God" which would not come on those not in the house (1 Peter 4:17).
III. INDIFFERENCE TO DIVINE LAWS IS PROGRESSIVE. The disregard of the well-known injunction in this case was probably the culmination of an indifference which had been growing for a long time. An evil tendency or mental habit may be in process of formation, and may constitute a state of actual spiritual degeneracy, a long time before an occasion occurs for its manifestation in any overt act that is distinctly in violation of positive law. The degeneracy which was far too common during the reign of Saul doubtless had penetrated to the home of Uzzah, and the neglect of honour paid to the ark during those long years of its stay in his father's abode, together with the kind of familiarity with it bred of its presence as a relic of a former elaborate ritual, could not but have resulted in a rather decided insensibility to the sacredness of minute regulations. The act of touching the ark may have been a consequence of this condition, and the "error," or "rashness," spoken of (Psalms 132:8) may indicate that there was not in him that quickness of spiritual sensibility which would at once have seen that no casual circumstance can set aside a command based on a great and Divine order of things. There is not a more subtle evil of our life than this gradual deepening of indifference arising from neglect of spiritual culture and encouraged by unthoughtful familiarity with sacred things. The conscience passes through stages of degeneration till we come to do things without compunction which once would have caused us anguish of spirit. How far our children are in danger from constant familiarity with religious phrases and usages is a serious question. The same applies also to ordinary worshippers in our sanctuaries.
IV. THERE IS POSITIVE IMPIETY IN DISTRUSTING GOD'S PROVISION FOR THE SAFETY OF HIS OWN GLORY. The ark was the visible symbol of God's presence. His glory was there, so far as it could be manifested in visible form to man at that stage of his religious education. The command that no Levite should ever touch it was among the arrangements made for its stay among the people. All such arrangements of God are made on full prevision of every possibility. To say that circumstances might arise when the command would he inadequate to the maintenance of the ark in its integrity among men, would be an impeachment of the Divine wisdom and power. The command had reference solely to human action, and did not reveal what reserve of power and appliance there might be for securing the safety of the ark at all times. Common sense, to say nothing of religious faith, ought to have taught that the Eternal would take care of his own if he declined the aid of man, or at least that it was his will that his own should suffer temporary injury now and then. It was irrational and impious, therefore, to distrust his provision for securing his own ends. The putting forth of the hand in contravention of the command may have been the expression of this. The same applies equally to the New Testament manifestation of the glory of God in Christ. For times of danger and of seeming safety he has enjoined on us certain conduct in relation to the kingdom of Christ, which proceeds on the presupposition that he has 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 faith 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 observing 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 influences, 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 consequences 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 PRIME 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 himself in relation to the vast order of things of which 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 gathering at the foot of Sinai, and the solemn restrictions there laid down (Exodus 19:1-25.), 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 events, such as sickness, bereavement, and stupendous manifestations of untraceable wisdom and power, which awaken or strengthen the feeling, "Great and 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, Israel 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's judgments contained in his Word. Nor is it enough to say that they are repressive in their influence, and not conducive to the developing of love and filial trust and 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 checking from what would soon be utter, hopeless ruin, they open the way for the action of other gentle, tender influences which do develop the free joyous spirit of the obedient child.
VII. THE SEVERITY AND GOODNESS OF GOD ARE PERFECTLY CONSISTENT AND OFTEN COEXIST. It is had theology based on defective knowledge of Scripture to represent God in an exclusive aspect of mildness. Though we need not become material in our conceptions, and think of contrary attributes in him as so many quasi-physical forces contending one against the other or finding an outlet at the expense of one another, yet the very conception of love, when just, implies a rigid, severe guardianship of the order of things on which the welfare of the holy depends. This combination shines forth in the death of Uzzah. In case he was a really devout man, and simply in an unguarded moment of unwatchfulness put forth his hand, then his sudden death—though necessary 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.
Distrust a foil to faith and love.
it is said that David was displeased, and in his displeasure there arose a fear hitherto unknown to him, and, as a consequence of these, the enterprise on which he had entered with so much joy and confidence was abandoned till, as we shall see further on, the reward which came to Obed-Edom's faith and love, standing in contrast with David's gloomy imaginings, brought him round to a better mind.
I. DISCONTENT WITH THE ORDER OF PROVIDENCE PROCEEDS FROM A COMBINATION OF SELF-WILL AND IGNORANCE. David was dissatisfied and vexed in spirit with what had occurred to interrupt the joyous carrying out of his programme. It was not so much dissatisfaction with what Uzzah had done, or pare that he was dead, but annoyance that for such a deed the great terror of death should have come on them all. Had he spoken out all his feelings and thoughts, he would have said that such an event was undesirable, out of proportion to the deed, and an intrusive disturbance of a great and important ceremonial. Had he been at the head of authority, no such calamity as that should have interfered with a grand national undertaking. Possibly, apart from frustration of his own immediate plans for festivity, he may have been apprehensive of the effect of such a dreadful doom upon the mass of the People whom he was anxious to interest in the restoration of religion. But we can now see how all this was the outcome of self-will and ignorance. He wanted things to go on in his own way; he did not know, as he might have known on more profound reflection, that to maintain the authority of law and inculcate reverence and check national tendencies to levity were for the highest good of the People, and that these could be most assuredly promoted by this sad event. We have here an instance, in conspicuous form, of the very common circumstance of men secretly complaining of the order of events which Providence chooses. A rainy season, a sweeping earthquake, a transmission of evil consequences from parent to child, the destiny of the wicked, and many other things which do come in consequence of the constitution of the physical and moral worlds, often raise within the heart the feeling that some other arrangement would surely have been better, and that had we our way such things would not be possible. This is really self-assertion, love of our own way, ignorance of the innumerable ramifications of single events and acts, and inability to penetrate into the conditions on which alone a permanent and generally beneficial order of things can be secured. The psalmist rose to wiser thoughts and holier feelings (Psalms 73:13-22; Psalms 92:4-6; cf. Matthew 11:25, Matthew 11:26; Romans 11:33, Romans 11:34).
II. STRONG UNHOLY FEELING IMPAIRS THE CONCEPTION OF TRUTH AND DUTY. That David's annoyance with the order of Providence was a decidedly unholy feeling is obvious—it was the opposite of that meek, loving acquiescence in the ways and acts of God, even when they are most painful, which characterizes the truly filial spirit; and that it was strong is seen in the fact that from that moment he failed, under its action, to see the glorious truth enshrined in the symbol before him, and was moved to abandon the work to which he had committed himself and the people. Psychologically it can be proved that all emotion affects more or less the steadiness of intellectual perception. Morally it is a matter of experience that an emotion of anger, distrust, or annoyance always interferes with a clear perception of spiritual truth. Plato was right in affirming that the νοῦϚ unaffected by the storms or' passion and sense alone can see reality. The god of this world, by engaging and exciting feelings, blinds the minds of men, so that they see not the glory which shines in the face of Christ. David's fear of the ark, his dread lest something should happen (Psalms 132:9), was contrary to all he had felt before. Hitherto the ark had been to him the symbol of that blessed presence which had brought joy and comfort to his heart—a reminder of the mercy which endureth forever. It was not possible to see this precious truth through the mists of unholy feeling that had been permitted to rise in his soul. And this shrinking from what had once been reverently regarded as the spring of purest joy and satisfaction at once weakened the resolve be had formed to bring the blessed symbol to his seat of government and give it there the honour due. Duty gave way to the disgust and disappointment and foolish apprehensions generated by his own proud will. The correlative truths are clear, namely, in so far as we are lowly and absolutely acquiescent in the Divine wilt is our spirit calm and clear and strong in its recognition of highest spiritual truth, and in so far as this truth is perceived the path of duty is steadily followed. None knew the truth and pursued the path of duty as Christ, because none were so pure and calm and one in will with the Father. Herein is a lesson to teachers and taught; to those who meet with trouble and those who move on in joyful procession.