![]() ![]() But still, I should not think that anybody would say that David was wrong and if he did, I should reply: This is an inspired psalm, and there is not half a hint given that there is any incorrectness in the language of it, or that David used language under an exaggerated state of feeling, which was not truly applicable to a child of God. We, in modern times, are supposed to be more spiritual, and to know a great deal better than the inspired saints of the Old and New Testaments. The modern way of handling the Bible is to correct it here, and amend it there tear it to pieces, give a bit to the Jews, and a bit to the Gentiles, and a bit to the church, and a bit to everybody, and then make it out that sometimes the old servants of God made great blunders. I shall be whiter than snow,” he prayed a proper prayer, did he not? Surely no one is going to cavil with David over this petition and yet I cannot be sure. When he prayed, “Purge me with hyssop, and I shall be clean: wash me, and. I suppose that everybody will agree that the language of David in this psalm was most suitable to his condition. There are seasons when it is about the only language that he can use, when he seems shut up to it, and he uses it without the slightest suspicion that it is out of place upon his lips and, indeed, it is not out of place at all. The first will be this: THERE ARE TIMES WHEN THE LANGUAGE OF A SINNER IS MOST SUITABLE TO A CHILD OF GOD. ![]() ![]() I shall handle the text by making three observations. Here is a depth of sorrow, and a still greater deep of hopeful joy: “deep calleth unto deep.” I thought that this expression of mixed feeling might guide us as to our emotions at this holy festival. Thus it holds in one sentence a double thread of meaning. Our text is the expression of one who is deeply conscious of sin, and yet is absolutely certain that God can put away that sin. Here we with joy commemorate the Lamb of God which taketh away the sin of the world, but with deep sorrow we recall the sin which, though taken away, causes us in the recollection of it to repent with great bitterness of heart. At the Paschal supper, the lamb of the Lord’s Passover had a special sweetness in it: yet the commandment expressly ran-with bitter herbs they shall eat it.” So is it at this table. Bread which strengthened man’s heart shall we not eat bread with thankfulness? But that bread is broken, to represent a body afflicted with pain and anguish: there must be mourning on account of that agony. Hearken to me that wine is the symbol of blood! This as surely betokens sorrow. Here is a cup it is filled with wine this surely betokens gladness. The sacrifice of Christ for sin-is it more a subject of sorrow or of joy? Can we look to the cross without mourning for sin? Can we look at it without rejoicing in pardon bought with blood? Is not the most suitable state of heart for coming to the communion-table just this- mourning for our transgression, and joy because of the great salvation? There is a double character about this holy rite: it is a festival of life, and yet it is a memorial of death. The bitter and the sweet, the joyful and the sorrowful, are here intermingled. IN what state of heart should we come to the communion-table? It is no light matter: in what manner shall we come before the Lord in so sacred an ordinance? By the very nature of the sacred supper we are taught that there should be a mixture of emotions. “Purge me with hyssop, and I shall he clean: wash me, and I shall be whiter than snow.” - Psalm li. ![]()
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