but at his sin against God (v1Jr. 4). And in regard to salvation, he does not measure his expectation by anything he can offer to God-repentance or amendment or atone- ment-but Ly the infinite fulness of God's love ancl grace. 'l'herefore he is able to ask, not merely for pardon, to have his forfeited life and crown spared, but for full restoration to the happy consciousness of God's favour. The prayer of this verse is- I. A YEADNING AFTER LOST JOY. It breaLhes a desolate sense of loss. Consider who utters it. This is not the sentimenkd moan of a recluse, morbidly poring over his inward experience. Not the visionary craving of a heart ignorant of life and of the world. Not the reactionary disgust of a worn-out worldling. If any man ever knew the world and enjoyed it, David did. 'l'he experience of even his wise son Solomon was limited compared with his. Endowed with perso11al grace and beauty which won love at first sight; a man of genius, skilful in poetry and music; a hero in war, who had fought his way froin the sheepfold to the throne ;-he was in the heyday of prosperity and power. Ilis armies and generals won victories for him, while he enjoyed the luxury of his palace. His servants devotedly obeyed, even when he required them to commit crime9, He had obtained the wife on whom bis heart was passionately set. A son had been born to them. It might seem as though God baJ overlooked his sins, and was shedding on him the praceful light of Divine favour. 'l'rue, his sins-nay, crimes-had" made the enemies of the Lord blaspheme;" but their counter-censures did not reach the royal ears. \Vben the Prophet Na than stoocl berore him, and told his touching parable, David had no suspicion that it was aimed at himself (2 Sam. :xii. 5). What lacked he, in the midst of his prosperity? Two things-one of which the ungodly reckon a trifle, and the other the worldly regard as illusion-peace of conscience, and the sense of Divine favour, what in happier days he called "the light of God's countenance." When Nathan's rebuke, like lightning from a clear sky, smote him, "Thou art the man!" it was as though the whole fabric of his earthly bliss melted like a dream, leaving him alone with these twer-consci0us guilt and Divin<l displeasure. Preachers are often reproached with denouncing a world they do not know; decrying pleasures and wealth they would only be too glad to sharo. At all events, you cannot say this of David. The tide of worldly joy is at full with bim, yet he is broken-hearted. He has lost what the world could not give, and all the wo:ld cannot make up for. 11 Restore," he cries, 11 the joy of thy salvation!" II. AN UTTERANCE OF STRONG FAITH IN Goo. That it was possible for a godly man, a man whom the Holy Spirit inspired to compose psalms which are among the most sacred treasures of the Church, to fall as David fell, is a tremendous warning that neither grace nor gifts are any security to one who neglects to watch and pray. Never- theless, it is impossible that an ungodly man could have written this psalm. Even a new convert, pierced with the pangs of a first repentance, could not have written it. David's self-abasement is measured by the height from which he has fallen. A penitent with no previous experience of communion with God would have thought more of his crimes against men, )e$S of his sin against God. In David's viow, the fonncr seems swallowed up in the latter (ver. 4). Here is not merofeeling, but faith, as enlighteneu as simple, equally convinced of God'$ willingness to forgive, and of his power to restore. David asks for both, expects both. Nowhere can you find more cloarly discrirniuated, more inseparably united, these two great gifts of God which together make up salvation -forgiveness and renewal; righteousness and holiness; deliverance from the guilt of sin; and cleansing from its defilements (vers. 1, 2, 9, 10). Seo the contrast Letween remorse and repentance; the first akin to pride nod despair; th&-second to humility and hope. See, too, the close union of humility and faith. As n grain of sand in the. eye blots the sunlight, so a grain of self-righteousness would have marred David's trust. 'l'he key-noto of tho psalm is the opening plea, "According to thy loving-kindness." Ill. 'fHE VOICE OF Goo's OWN SPmIT, The cry, "Take not," etc. (ver. 11), could not come from a heart destituto of the Holy Spirit. 'l'he Spirit of God speaks here through the whole man; his deepest experience is made transparent. Prophets were sometimes inspired to deliver messages they did not undersland. Not so here. The Holy Spirit has dipped his pen in the heart, and written with lifo-blood. 'l'his is what makos this psalm so precious. A candid, thoughtful sceptic would do well to study thi11 pee.Im carefully, deeply ; not its mere language, but its spirit. Can it be explaine<l ou mere nature.I principles, npo.rt from Divine ins1iiration of some kind? Hav~ we hero 4.00 THE BOOK OF PSALMS. [rs. LI. 1-19.
" simply human or a supernatural experience? Nothing like it is to be found in classic literature; nothing in tbe sacred books of the East. •A soul face to face with God, broken-hearted because of sin, not chiefly as crime or as defilement (though both are. profoundlf felt), b1;1-t supremely as sin against th? _righteous and holy God; yet takmg refuge m God, with confident hope of pardon, spmtual renewal, and joy in God's farnur-this experience is distinctly superhuman, supernatural. Therefore is it full of encouragement. If it were David's alone, this would be no ground to think it may be ours. But the same Spirit who taught him thus to feel, thus to believe, thus to pray, is promised "to them that ask."