Ver. 11.-11.e desire to be whole-l,earted. This verse contains a prayer "against distraction and division of heart, of course with the desire of its being knit as a whole to God." Perowne expresses the idea skilfully, "Suffer my heart no longer to scatter itself upon a multiplicity of objects, to be drawn hither and thither by a thousand different aims; but turn all its powers, all its affections, in one direction, collect them in one focus, make them all one in thee." Our Lord impressed the importance of this unity of aim and purpose by his teachings concerning "singleness of eye." .And he taught us the secret. of unifying all our powers and affections. It can only be done by makin" Gud and his service our Centre-" Seek ye first the kingdom of God and bis rigbteo"usness." To the earnest, right-hearted man, the tendency to distraction of ruind is a constant anxiety. He is troubled by distraction in devotion, in worship, in moti 1·e, and in service. Consciousness of this forces the prayer of our text. I. DrsTBACTION IN DEVOTION. .All books on the "interior life" deal with this diffi- culty, and sug.,est 0 methods l.;y which it may be overcome. But even if good habits can be formed, we are always liable to the intrusion of things in which, at the time, we are specially interested-matters of business, engagements to be kept, etc. The hurried character of modern private devotion puts in serious peril the unity of our hearts in such 6easons. The mind is sure to be elsewhere. 11. D1sTRAC,'TlON IN WORSHIP. When the words are known, they may be spoken while the mind is otherwlere. When the words are unknown, the mind may fail to be exercised with them. The difference between times of devotion and worship lies in this-in private devotion, the mind must be active; in worship, another mind than onrs is active, and ours is passive and recipient. To the passive mind the intrusion of other interests is easier than to the active mind. Therefore our worship should be arranged so as to excite the active co-operation of all who take part in it. PB, LXXXVI, 1-17.] THE BOOK OF PSAJ MS. 221
III. DIBTRAOTION IN MOTIVE. Probably none of us do things from absolntely pure motives. If we read our hearts aright, we find evil and unworthy motives really swaying us, when we half deceive ourselves with the idea that our motives are hi 6h and noble. And at best the motives are "mixed." The self is prominent. IV. DIBTRAOTION IN SERVICE. Our purpose may be to set God first, and with this we may begin. But division of interests soon comes in, anrl we find that we are but "following the devices and desires of our own hearts." There is hope in the desire to be undivided, whole-hearted. We want a single, steady aim. We want to have no object before our minds save the glory of God. And we want every force and faculty of our being brought into a unity of consecration.-R. T. Ver. 13.-The plea/or more grace. What God has done is made into a ground for pleading that he would do even more abundantly. A psalmist can ask great things when he is well assured that he who has given much grace can give more grace. The plea based on what God has done is made to include two thin3s-soul-redemption, life-benediction. These are well expressed in the Revised Version of Pd. 1vi. 13, " For thou hast delivered my soul from death: hast thou not delivered my feet from falling'/" The review is more complete in Pa. cxvi. 8," For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling." J. WHAT GOD HAS DONE FOB US SHOWS US WHAT ITE CAN DO. II. WHAT GoD HAS DONE FOR us SHOWS us WHAT HE WILL DO. Ill. WHAT GOD HAS DONE FOB US GIVES US AN ARGUMENT TO URGE WITH HIM. IV. WHAT Gon HAS DONE BETS us UPON lll.AINTAINING THE CONDITIONS ON WllICll THE BLESSH:GS HAVE COME TO us. For we are not straitened either in God'd power or God's will. If straitened, it can only be because we fail to respond to the Divine conditions.-R. T. Ver. 15.-God's graciousness. "Full of compassion, an<.! gracious, slow to anger, and plenteous in mercy and truth." The term "gracious," as applied to God, brings in ideas of tenderness, gentleness, considerateness, in dealing with those who are frail and weak. lt is like" pitiful," but docs not imply conditions of special poverty or d~stress. "Gracious" fits into God's ordinary ways with ordinary people. If we used the term of our fellow-men, we should single out those who were sympathetic and sweet-mannered and gentle-toned. It brings in a somewhat fresh, and a very attractive, view of God, thus to associate the word "gracious" with him. The precise shades of meaning that may be attached to the term will come to view upon a study of the following passages: Exod. xxii. 27, "And it shall come to pass, when be crieth unto me, that I will hear; for I am gracious;" Exod. xxxiv. 6, "And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious;" 2 Sam. xii. 22, "Who can tell whether God will be gracious to me, that the child may live?" Neh. ix. 17, "A God ready to pardon, gracious and merciful;" Ps. iv. 1, margin," Be gracious unto me, aod hear my prayer;'' Isa. xxx. 18, "And therefore will the Lord wait, that be may be gracious unto you;" Jonah iv. 2, "For I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil." Evidently the term is used to express God's relations with sin11ers, ad distinct from his relations with sin; and it especially describes the Divine response to penitent sinners. "Grace," as favour, mercy, was the highest blessing under the Old Testament dispensation. Joseph, in the fulness of his feelings on seeing his brother Benjamin, cried, " God be gracious to thee, my son I" The synonyms of the term "gracious" may be found suggestive-kindly, beneficent, benignant, condescending, pleasing, Bring out the point that not only does God save aod sanctify, but he saves and snnctilies in a gentle, considerate, and delightful way. Put into a figure, he never "breab the bruised reed, or quenches the smoking flax."-R. T. Ver. 17.-The cheer of God's toktns. It is a subject of inquiry that we find God sometimes granting, and sometimes refusing to grant, signs and tokens. The reason of his various dealing appears to be this-he is willing to help weak faith; he Is unwilling to give opportunities to unbelief. These points may be illustrated from Old and New Testament narrative; e.g. to Gideon God granted the sig11 or token of the 222 THE BOOK OF PSALMS. [PS. LXXXVU. 1-'f,