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.