often a way of talking 119 though God's providence were partial, intermittent, an occasional interference with the regular course of nature. The glorious truth, alike rational and scriptural, is that "he maketh his sun to 1ise . . . and sendeth rain," feeds the birds, clothes the lilies, makes all events to "work together for good" (Mntt. v. 45; vii. 26, etc.; Rom. viii. 28; Ps. cxix. 89-91). There is no rational standing ground between the fancy (void of shadow of proof) that atoms and forces, with their intricate laws of action and reaction, have an independent existence-a self- acting machine, grinu.iag out irreshtible fate; and the faith that God lives in every atom of his universe; nor can their slightest movement evade his knowledge and care, or gainsay his will. III. As THE SCENE AND FIELD OF HUMAN LIFE, in which he is everywhere to be acknowledged and glorified. The first claim on life, with all its possessions, faculties, opportunities, is that God be loved and honoured (Rev. iv. 11). The.hard boundary- lice men draw between things sacred and secular is never recognized in God's Word. All is sacred; for all is his (1 Tim. iv. 4). On this text St. Paul rests the doctrine both of Christian liberty and of Christian self-denial; the right freely to enjoy what God freely gives; and the duty to abstain from any use of these gifts through which be might be dishonoured (1 Cor. x. 25-31). To all the motives drawn from the fore- going considerations, the gospel adds those dmwn from God's "unspeakable Gift," and from our redemption through the blood of Christ and new creation by the Spirit of God (1 Cor. vi. 19, 20; Rom. xii. 1). Ver. 4.-.A high standard of practical morality. •• Clean hands, and a pure heart." It would be impossible to r.ondense into so few words a more beautiful and compre- hensil'c description of true holiness. The gospel reveals motives and offers grace beyond not only the experienc<', but the conception, of Old Testament saints. But it cannot set a higher standard of practical morality than this: blameless conduct, and right motives; clean hands, and a pure heart. 'fo come up pi,rfectly to this mark would be to resemble him who was" holy, harmless, undefiled, separate from sinners," and who could safely challenge his bitterest enemies, "Which of you convictetb me of sin ? " (John viii. 46). I. "CLEAN HANDS" is a phrase containing a fulness of varied meaning. 1. The hand is in Scripture the symbol of work (Pss. xcv. 5; cxi. 7 ; Eccles. ix. 10) ; the gospel version of which is Col. iii. 23. "Clean hands" in this sense nre hands whose work is faithful and thorough. Among the evil omens of our time is a decay of honest pride in good work-a tendency to substitute cheap show for solid value. Every stroke of unfaithful work is a nail in the coffin of national honour and prosperity. Here religion steps in to our rescue. The Bible puts great honour on work. Every Christian should look on his daily work 119 a ministry to man for God's sake. If he would have "clean hands," he must engage in no business which cannot be so regarded. 2. The hand is the symbol of earning and paying, getting and giving. (Prov. x. 4.) "Cleau hands" are hands never defiled by unjust gain, never disgraced by withholding what is due (see Isa. xxxiii. 15). 3. The hand is the symbol of mutual faith and honour. To "lift up the hand" is to pledge one's truth (Gen. xiv. 22; Deut. xxxiii. 40). "Clean hands'' therefore mean unblemished honour, inviolable faithfulness (Ps. xv. 4). 4. The hand is the symbol of power and of conduct. Hence the prophet's indignant denunci- ation (Isa. i. 15), and St. Paul's injunction (1 'l'im. ii. 8). 5. Clean hands are hands not only kept clean, but washed. The purest handH have on them stains that nothing but the blood of Christ can cleanse. And this can cleanse even the foulest, Our greate,I poet has pointed out the anguish of a guilt-burdened conscience- " What I will these hands ne'er be clean? ... All the perfumes of Arabia will not sweeten thiH little hand." But " the blood of J csus Christ cleanseth from all sin." II. "A PtrnE BEAUT." Inward holiness: right motives, feelings, aims. The hands without the heart may pass muster in human eyes. Worldly morality concerns itself rather with conduct than motives (1 Sam. xvi. 7). But the grave characteristic of Bible morality is that everywhere the worth of actions is made wholly to depend on thl"ir motives. The unaccomplished purpose, if sincere, is accepted (1 Kings viii. 18). 176 THE BOOK OF PSALMS. [PB, XXIV. 1-10,
The holiest service, with impure motive, is hateful to God (Prov, xxi. 27). Thus that modern philosophy, which seeks to derive conscience from the experience of the useful- ness to society of certain actions, utterly breaks down. The judgments of enlicrhtened conscience, and all just praise or blame, take account., not of outward actions ts such or their consequences, but of motives, St. James puts these together (Je.s. iv, 8)'. He that would keep "clean hands" must put up David's prayer (Ps. Ii. 10, 11),