other part of our duty is to make it a matter of conscience and careful cultivation, to use honestly and faithfully the power which, in response to our desires, has been granted to us. All of you, Christian men and women, have access to an absolute security against every transgression; and the cause lies wholly at your own doors in each case of failure, deficiency, or transgression, for at every moment it was open to you to clasp the Hand that holds you up, and at every moment, if you failed, it was because your careless fingers had relaxed their grasp.
III. Lastly, observe the daring hope here cherished.
'Then shall I be upright, and I shall be innocent from the great transgression.' That is the upshot of the divine answer to both the petitions which have been occupying us in these two successive sermons. It is connected with the former of them by the recurrence of the same word, which in the first petition was rendered 'cleanse'—or, more accurately, 'clear'—and in this final clause is to be rendered accurately, 'I shall be clear from the great transgression.' And it obviously connects in sense with both these petitions, because, in order to be upright and clear, there must, first of all, be divine cleansing, and then divine restraint.
So, then, nothing short of absolute deliverance from the power of sin in all its forms should content the servant of God. Nothing short of it contents the Master for the servant. Nothing short of it corresponds to the power which Christ puts in operation in every heart that believes in Him. And nothing else should be our aim in our daily conflict with evil and growth in grace. Ah! I fear me that, for an immense number of professing Christians in this generation, the hope of—and, still more, the aim towards—anything approximating to entire deliverance from sin, have faded from their consciences and their lives. Aim at the stars, brother! and if you do not hit them, your arrow will go higher than if it were shot along the lower levels.
Note that an indefinite approximation to this condition is possible. I am not going to discuss, at this stage of my discourse, controversial questions which may be involved here. It will be time enough to discuss with you whether you can be absolutely free from sin in this world when you are a great deal freer from it than you are at present. At all events, you can get far nearer to the ideal, and the ideal must always be perfect. And I lay it on your hearts, dear friends! that you have in your possession, if you are Christian people, possibilities in the way of conformity to the Master's will, and entire emancipation from all corruption, that you have not yet dreamed of, not to say applied to your lives. 'I pray God that He would sanctify you wholly, and that your whole body, soul, and spirit be preserved blameless unto the coming.'
That daring hope will be fulfilled one day; for nothing short of it will exhaust the possibilities of Christ's work or satisfy the desires of Christ's heart.
The Gospel knows nothing of irreclaimable outcasts. To it there is but one unpardonable sin, and that is the sin of refusing the cleansing of Christ's blood and the sanctifying of Christ's Spirit. Whoever you are, whatever you are, go to God with this prayer of our text, and realise that it is answered in Jesus Christ, and you will not ask in vain. If you will put yourself into His hands, and let Him cleanse and restrain, He will give you new powers to detect the serpents in the flowers, and new resolution to shake off the vipers into the fire. For there is nothing that God wants half so much as that we, His wandering children, should come back to Him, and He will cleanse us from the filth of the swine trough and the rags of our exile, and clothe us in 'fine linen clean and white.' We may each be sinless and guiltless. We can be so in one way only. If we look to Jesus Christ, and live near Him, He 'will be made of God unto us wisdom,' by which we shall detect our secret sins; 'righteousness,' whereby we shall be cleansed from guilt; 'sanctification,' which shall restrain us from open transgression; 'and redemption,' by which we shall be wholly delivered from evil and 'presented faultless before the presence of His glory with exceeding joy.'
FEASTING ON THE SACRIFICE
'The meek shall eat and be satisfied.'—PSALM xxii. 26.
'The flesh of the sacrifice of his peace-offering for thanksgiving shall be offered in the day of his oblation.' Such was the law for Israel. And the custom of sacrificial feasts, which it embodies, was common to many lands. To such a custom my text alludes; for the Psalmist has just been speaking of 'paying his vows' (that is, sacrifices which he had vowed in the time of his trouble), and to partake of these he invites the meek. The sacrificial dress is only a covering for high and spiritual thoughts. In some way or other the singer of this psalm anticipates that his experiences shall be the nourishment and gladness of a wide circle; and if we observe that in the context that circle is supposed to include the whole world, and that one of the results of partaking of this sacrificial feast is 'your heart shall live for ever,' we may well say with the Ethiopian eunuch, 'Of whom speaketh the Psalmist thus?'
The early part of the psalm answers the question. Jesus Christ laid His hand on this wonderful psalm of desolation, despair, and deliverance when on the Cross He took its first words as expressing His emotion then: 'My God! My God! Why hast Thou forsaken Me?' Whatever may be our views as to its authorship, and as to the connection between the Psalmist's utterances and his own personal experiences, none to whom that voice that rang through the darkness on Calvary is the voice of the Son of God, can hesitate as to who it is whose very griefs and sorrows are thus the spiritual food that gives life to the whole world.
From this, the true point of view, then, from which to look at the whole of this wonderful psalm, I desire to deal with the words of my text now.
I. We have, first, then, the world's sacrificial feast.
The Jewish ritual, and that of many other nations, as I have remarked, provided for a festal meal following on, and consisting of the material of, the sacrifice. A generation which studies comparative mythology, and spares no pains to get at the meaning underlying the barbarous worship of the rudest nations, ought to be interested in the question of the ideas that formed and were expressed by that elaborate Jewish ritual. In the present case, the signification is plain enough. That which, in one aspect, is a peace-offering reconciling to God, in another aspect is the nourishment and the joy of the hearts that accept it. And so the work of Jesus Christ has two distinct phases of application, according as we think of it as being offered to God or appropriated by men. In the one case it is our peace; in the other it is our food and our life. If we glance for a moment at the marvellous picture of suffering and desolation in the previous portion of this psalm, which sounds the very depths of both, we shall understand more touchingly what it is on which Christian hearts are to feed. The desolation that spoke in 'Why hast Thou forsaken Me?' the consciousness of rejection and reproach, of mockery and contempt, which wailed, 'All that see Me laugh Me to scorn; they shoot out the lip; they shake the head, saying, "He trusted on the Lord that He would deliver Him; let Him deliver Him, seeing He delighteth in Him"'; the physical sufferings which are the very picture of crucifixion, so as that the whole reads liker history than prophecy, in 'All My bones are out of joint; My strength is dried up like a potsherd; and My tongue cleaveth to My jaws'; the actual passing into the darkness of the grave, which is expressed in 'Thou hast brought Me into the dust of death'; and even the minute correspondence, so inexplicable upon any hypothesis except that it is direct prophecy, which is found in 'They part My garments among them, and cast lots upon My vesture'—these be the viands, not without bitter herbs, that are laid on the table which Christ spreads for us. They are parts of the sacrifice that reconciles to God. Offered to Him they make our peace. They are parts and elements of the food of our spirits. Appropriated and partaken of by us they make our strength and our life.
Brethren! there is little food, there is little impulse, little strength for obedience, little gladness or peace of heart to be got from a Christ who is not a Sacrifice. If we would know how much He may be to us, as the nourishment of our best life, and as the source
