Not less profound is that other name, which regards sin as "iniquity" or distortion. Then there is a straight line to which men's lives should run parallel. Our life's paths should be like these conquering Roman roads, turning aside for nothing, but going straight to their aim over mountain and ravine, stream or desert. But this man's passion had made for him a crooked path, where he found no end, "in wandering mazes lost." Sin is, further, missing an aim, the aim being either the Divine purpose for man, the true Ideal of manhood, or the satisfaction proposed by the sinner to himself as the result of his sin. In both senses every sin misses the mark. These petitions show also how the psalmist thought of forgiveness. As the words for sin give a threefold view of it, so those for pardon set it forth in three aspects. "Blot out";--that petition conceives of forgiveness as being the erasure of a writing, perhaps of an indictment. Our past is a blurred manuscript, full of false and bad things. The melancholy theory of some thinkers is summed up in the despairing words, "What I have written, I have written." But the psalmist knew better than that; and we should know better than he did. Our souls may become palimpsests; and, as devotional meditations might be written by a saint on a parchment that had borne foul legends of false gods, the bad writing on them may be obliterated, and God's law be written there. "Wash me thoroughly" needs no explanation. But the word employed is significant, in that it probably means washing by kneading or beating, not by simple rinsing. The psalmist is ready to submit to any painful discipline, if only he may be cleansed. "Wash me, beat me, tread me down, hammer me with mallets, dash me against stones, do anything with me, if only these foul stains are melted from the texture of my soul." The psalmist had not heard of the alchemy by which men can "wash their robes and make them white in the blood of the Lamb"; but he held fast by God's "loving-kindness," and knew the blackness of his own sin, and groaned under it; and therefore his cry was not in vain. An anticipation of the Christian teaching as to forgiveness lies in his last expression for pardon, "make me clean," which is the technical word for the priestly act of declaring ceremonial purity, and for the other priestly act of making as well as declaring clean from the stains of leprosy. The suppliant thinks of his guilt not only as a blotted record or as a polluted robe, but as a fatal disease, the "first-born of death," and as capable of being taken away only by the hand of the Priest laid on the feculent mass. We know who put out his hand and touched the leper, and said, "I will: be thou clean."