only, have I sinned, and done this evil in thy sight that thou mightest be justified when thou speakest, and be clear when thou judgest.” Psalm li. 4. Every sin we commit has a tendency to annihilate the Deity. Where we find the penitent grieved that he has sinned against God, it is a good omen. Again, David viewed sin in its aggravated character. His sin would have been of deep dye, had it been committed by a Canaanite or a Moabite; but in a Jew, one eminently taught the knowledge of the true God, a prophet upon whom God had heaped temporal as well as spiritual blessings, one to whom God had imparted the saving knowledge of his spirit, the sin was doubly aggravated. Had Uriah been his enemy, it would not have been so foul an offence against his neighbour; but he was David's friend, a man who was most devoted to him in soul and body, who was willing to endure any privation for his master's welfare: all these things were viewed by David in all their aggravated enormity, and he says, "My sin is ever before me." When Nathan reminded David of this, he exclaims, "I have sinned against the Lord." 2 Sam. xii. 13. So, when the Spirit convinces the believer of his sin, he confesses and asks forgiveness. Again, David viewed his sin in all its desert: he knew everlasting destruction was the desert of sin; he

felt that the sinner must be justly condemned, and God completely acquitted in judgment; "that thou mightest be justified when thou speakest, and clear when thou judgest." God will be as fully acquitted in hell, as he will in heaven: this is absolutely necessary to the absolute justice of God. Probe your own consciences deeply, my brethren. Some, alas! amuse themselves with the doctrines of the cross, as the Roman Catholics do with the crucifix.

II. Let us consider THE EFFECTS OF THIS VIEW OF HIS SIN. David did not view his sins exclusively-not as Satan views his in hell-he must say, "my sin is ever before me," in one sense, when his conscience in private reminded him of his transgression; but in another and in a sweet sense, his sin was before him, in that it brought him to a throne of mercy. I mean a sense of sin laid upon the sacrifice. The Jews, when they offered the sacrifice, laid their hand upon it: "Thou shalt also take one ram: and Aaron and his sons shall put their hands upon the head of the ram." Exodus xxix. 15. "And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him."-Levit. i. 4. Sin appearing before fallen spirits, without a sacrifice and atonement,

will be an eternal hell in their bosom. Paul and David lived by faith in Jesus-they viewed their sin laid upon him. I would here take an opportunity of affectionately reproving the use of the expression in the mouths of some professors, "Look out of self, do not look at your sins." It is a thoughtless and reprehensible mode of expression. I cannot look at Christ, without a sense of sorrow for sin. True repentance induces a spirit of supplication for pardon. The moral sin is made the penal evil in the bosom of the Saviour.

From an exclusive view of sin, destruction necessarily flows; from sin imputed to Christ, a heaven more glorious than that of angels and archangels themselves.

Again: In David's view of his sin, we recognize his faith. Notwithstanding his view of his sins, aggravated as they were, might wound and harass his bosom; yet he reposed implicit confidence in the atoning sacrifice of Christ.

Again In David's view of his sin, we find David's hope, and his other Christian graces. For a time, they were in a manner suspended, like animation in a drowned person, who, though for a time to all appearance dead, yet, when the remedies for recovery are applied, is restored to his faculties. When David had committed this foul sin, probably those about

him who really feared God, were afraid to acknowledge him as a brother; while the enemies of the Lord blasphemed.

Again: We see also David's love to God; we see in his repentance every feeling opposed to his sin against God, and a desire to promote the glory of God. "Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem."

I would add a few observations by way of improvement. Infidels have said, I am as good as David-he did so and so. Oh! happy for them, had it been so. David, indeed, sinned grievously; but though he fell, sin was not his element-it was not his habit. You tell me you have sinned only as David did, but have you repented of, confessed and forsaken your sin like David? If you draw a parallel between yourselves and David, it must be complete, and not partial.

The Infidel's attempts to ruin the authority and testimony of God's word, are as ineffectual as those of a moth endeavouring to crush a world.

Again: Recollect, my brethren, when we have sinned, we are not brought back by endeavouring to extenuate our sin; it must be confessed, and that, without reserve.

Again: Here is encouragement for the vilest. It seems scarcely possible for a child of God

to have sinned worse than David; but, notwithstanding, God did not forsake, but on the contrary, he visited him.

Again: He says, "I will heal their backsliding, I will love them freely: for mine anger is turned away from him."1 The God of

David is still the God of the spiritual Israel.

1 Hosea xiv. 4.