This consciousness of sin and cry for pardon lie at the foundation of vigorous practical religion. It seems to me that the differences between different types of Christianity, insipid elegance and fiery earnestness, between coldness and fervour, the difference between a sapless and a living ministry and between a formal and a real Christianity, are very largely due to the differences in realising the fact and the gravity of the fact of transgression. The prominence which we give to that in our thoughts will largely determine our notions of ourselves, and of Christ's work, and to a great extent settle what we think Christianity is for, and what in itself it is. If a man has no deep consciousness of sin he will be satisfied with a very superficial kind of religion. 'Every man his own redeemer' will be his motto. And not knowing the necessity for a Saviour, he will not recognise that Christianity is fundamentally and before anything else, a system of redemption. A moral agent? Yes! A large revelation of great truth? Yes! A power to make men's lives, individually and in the community, nobler and loftier? By all means. But before all these, and all these consequentially on its being a system by which sinful men, else hopeless and condemned, are delivered and set free. So, dear brethren! let me press upon you this—unless my Christianity gives large prominence to the fact of my own transgression, and is full of a penitent cry for pardon, it lacks the one thing needful, I was going to say—it lacks, at all events, that which will make it a living power blessedly ruling my heart and life.
II. Note in the next place the plea for pardon.
'For Thy name's sake.' The Psalmist does not come with any carefully elaborated plea, grounded upon anything in himself, either on the excuses and palliations of his evil, his corrupt nature, his many temptations, and the like, or on the depth and reality of his repentance. He does not say, 'Forgive me, for I weep for my evil and loathe myself.' Nor does he say, 'Forgive me, for I could not help doing it, or because I was tempted; or because the thing that I have done is a very little thing after all.' He comes empty-handed, and says, 'For Thy name's sake, O Lord!'
That means, first, the great thought that God's mercy flows from the infinite depths of His own character. He is His own motive. The fountain of His forgiving love wells up of itself, drawn forth by nothing that we do, but propelled from within by the inmost nature of God. As surely as it is the property of light to radiate and of fire to spread, so surely is it His nature and property to have mercy. He forgives, says our text, because He is God, and cannot but do so. Therefore our mightiest plea is to lay hold of His own strength, and to grasp the fact of the unmotived, uncompelled, unpurchased, and therefore unalterable and eternal pardoning love of God.
Scientists tell us that the sun is fed and kept in splendour by the constant impact of bodies from without falling in upon it, and that if that supply were to cease, the furnace of the heavens would go out. But God, who is light in Himself, needs no accession of supplies from without to maintain His light, and no force of motives from without to sway His will. We do not need to seek to bend Him to mercy, for He is mercy in Himself. We do not need to stir His purpose into action, for it has been working from of old and 'its goings forth are from everlasting.' He is His own motive, He forgives because of what He is. So let us dig down to that deepest of all rock foundations on which to build our confidence, and be sure that, if I may use such an expression, the necessity of the divine nature compels Him to pardon iniquity, transgression, and sin.
Then there is another thought here, that the past of God is a plea with God for present forgiveness. 'Thy name' in Scripture means the whole revelation of the divine character, and thus the Psalmist looks back into the past, and sees there how God has, all through the ages, been plenteous in mercy and ready to forgive all that called upon Him; and he pleads that past as a reason for the present and for the future. Thousands of years have passed since David, if he was the Psalmist, offered this prayer; and you and I can look back to the blessed old story of his forgiveness, so swift, so absolute and free, which followed upon confession so lowly, and can remember that infinitely pathetic and wonderful word which puts the whole history of the resurrection and restoration of a soul into two clauses. 'David said unto Nathan, I have sinned against the Lord: and Nathan said unto David'—finishing the sentence—'And the Lord hath made to pass the iniquity of thy sin.' What He was He is; what He is He will be. 'For Thy name's sake, pardon mine iniquity.'
There is yet another thought that may be suggested. The divine forgiveness is in order that men may know Him better. That is represented in Scripture as being the great motive of the divine actions—'for the glory of Thine own name.' That may be so put as to be positively atrocious, or so as to be perfectly divine and lovely. It has often been put, by hard and narrow dogmatists, in such a way as to make God simply an Almighty selfishness, but it ought to be put as the Bible puts it, so as to show Him as an Almighty love. For why does He desire that His name should be known by us but for our sakes, that the light of that great Name may come to us, 'sitting in darkness and in the shadow of death,' and that, knowing Him for what He is, we may have peace, and rest, and joy, and love, and purity? It is pure benevolence that makes Him act, 'for the glory of His great name'; sweeping away the clouds that a darkened earth may expand and rejoice, and all the leaves unfold themselves, and every bird sing, in the restored sunshine.
And there is nothing that reveals the inmost hived sweetness and honey of the name of God like the assurance of His pardon. 'There is forgiveness with Thee that Thou mayest be feared.' Oh, dear brethren! unless you know God as the God that has forgiven you, your knowledge of Him is but shallow and incomplete, and you know not the deepest blessings that flow to them who find that this is life eternal to know the only true God as the all-forgiving Father.
Note the connection between the Psalmist's plea and the New Testament plea. David said, 'For Thy name's sake, pardon,' we say, 'For Christ's sake, forgive.' Are the two diverse? Is the fruit diverse from the bud? Is the complete noonday diverse from the blessed morning twilight? Christ is the Name of God, the Revealer of the divine heart and mind. When Christian men pray 'For the sake of Christ,' they are not bringing a motive, which is to move the divine love which else lies passive and inert, because God's love was the cause of Christ's work not Christ's work the cause of God's love, but they are expressing their own dependence on the Great Mediator and His work, and solemnly offering, as the ground of all their hope, that perfect sacrifice which is the medium by which forgiveness reaches men, and without which it is impossible that the government of the righteous God could exist with pardon. Christ has died; Christ, in dying, has borne the sins of the world; that is, yours and mine. And therefore the pardon of God comes to us through that channel, without, in the slightest degree, trenching on the awfulness of the divine holiness or weakening the sanctities of God's righteous retributive law. 'For Christ's sake hath forgiven us' is the daylight which the Psalmist saw as morning dawn when he cried, 'For Thy name's sake, pardon mine iniquity.'
III. Lastly, note the reason for the earnest cry, 'For it is great.'
That may be a reason for the pardon; more probably it is a reason for the prayer. The fact is true in regard to us all. There is no need to suppose any special heinous sin in the Psalmist's mind. I would fain press upon all consciences that listen to me now that these lowly words of confession are true about every one of us, whether we know it or not. For if you consider how much of self-will, how much of indifference, of alienation from, if not of antagonism against, the law of God, go to every trifling transgression, you will think twice before you call it small. And if it be small, a microscopic viper, the length of a cutting from your finger nail, has got the viper's nature in it, and its poison, and its sting, and it will grow. A very little quantity of mud held in solution in a continuously flowing river will make a tremendous delta at the mouth of it in the course of years. And however small may have been the amount of evil and deflection from God's law in that flowing river of my past life, what a filthy, foul bank of slime must be piled up down yonder at the mouth!
If the fact be so, then is not that a reason for our all going to the only One who can dredge it away, and get rid of it? 'Pardon me; for it is great.' That is to say, 'There is no one else who can deal with it but Thyself, O Lord! It is too large for me to cart away; it is too great for any inferior hand to deal with. I am so bad that I can come only to Thyself to be