us.

Wherefore, let us learn this also-that we are to consider the word Mercy, as extending, not to our actual sins only, but to all the blessings of God; because, we are justified by the merits of another; because, we have God for our Father; because, God the Father loves sensible sinners: in a word, because, our whole life is mercy, for our whole life is sin, and yet is not exposed to the judgment or wrath of God.

Hence, David does not only say, "Have mercy upon me, O God," but adds, " according to thy great loving-kindness;" and thus, says nothing whatever about merit, or righteousness of works. He does not say, like him in the Gospel,-I fast twice on a sabbath. He does not say, Have mercy upon me according to the merit of worthiness (meritum condignum), or the merit of congruity' (meritum congruum), for what have these to do with mercy? To boast of merit and such things, belongs to hypocrites, and not to David: as it is recorded concerning the brother of a certain king, who, in the last moment of his life said unto God, Give me what thou hast promised, as I have rendered unto thee what thou hast commanded.' I would not have these to be my words in the article of death! for the contrary must be said, "Enter not into judgment with thy servant, O Lord," Psalm xliii.! Again," Blot out my iniquites,' Psalm li.! And what merit can we boast of, with a reliance upon this trifling advantage, as it were,—that God's eye is just? David says nothing at all about his own righteousness and merit, and wishes to act according to the "great loving-kindness" of God. In this way he keeps himself clear, not only from his own righteosness, but also from the wrath of God. He sets no other object before his eyes than a merciful, pleased, and smiling God. For he has it fixed in his own mind, that God is of great mercy; and that, therefore, he wills and thinks of nothing else but to pardon and to bless.

This view of God as favouring and having mercy is a reviving view, under which the Psalmist covers the pronoun ME and throws aside wrath into a corner, and says God favours me! This is not the theology of reason,

which, under sin, advises despair: for David has a feeling sense of sin and the wrath of God, and yet says, "Have mercy upon me, O God." This doctrine reason knows not, but the Holy Scriptures reveal it, as you see in the first verse of this Psalm: for each word is placed clearly and purely. But they are the words of the Spirit containing life; and by which, those who are spiritual, distinguish between sinner and sinner, and between God and God; and learn even to reconcile the wrath of God, or an angry God, with man a sinner.

But thou wilt say-These things will not so come to pass in reality, because I, being thus taught by thy words, learn to think thus in my mind.-Nay, it is certain, that as thou believest, so it shall be done unto thee. For this faith is not derived from thine own thinking, but drawn from the Word of God. If therefore thou canst apprehend, and be persuaded for certain of this, that God "taketh pleasure in them that fear him;" then so will it in reality be unto thee: if thou canst not apprehend it, then thou art not under that "pleasure," but under wrath; according to that saying of Christ, "As thou believest so be it done unto thee." But the thoughts concerning the wrath of God are in themselves false, because God promiseth mercy and yet, those false thoughts become true, because thou persuadest thyself that they are true. On the contrary, those other thoughts, that God favours sinners who feel their sins, are in reality true, and remain true. Therefore, it is not so, because thou thinkest it so; nor will it therefore come to pass, because thou believest it will so come to pass. But understand it thus-that, what is certain and true in itself, becomes more certain and true to thee, by thy thus believing it to be so. Thus, if thou believe that God is wrath with thee, thou wilt surely find him wrath with thee, and an enemy: but this is by a devilish, idolatrous, and perverted persuasion : because, God is served, if thou fear him and apprehend Christ the object of mercy.

This is the true theology concerning the true God, and the true worship of God. It is a false theology, that God is wrath with those who acknowledge their sins.

Such a God is neither in heaven nor anywhere else, but is an idol of a perverted heart; because the true God saith, "I desire not the death of a sinner, but rather that he should be converted and live;" and this is exemplified in the present example and prayer of David. And we observed at the beginning, that it is only the example of David that is to be here considered; but that the Psalm is to be used as a general doctrine applying unto all men, without exception. In the same way as the Epistle of Paul to the Romans delivers this as a general sentiment, "All men are liars," Rom. iii.: and again, "God hath concluded all under sin that he might have mercy upon all," Rom. xi. In the same manner we have observed concerning David, that he does not speak of his own sin only, but of the death and life of the whole human race. Therefore God is the same toward all men as he was toward David; that is, pardoning sins, and having mercy upon all who beg for mercy and acknowledge their sin.

Hence it is, that he wishes to use this repetition, or amplification rather, and adds, " according to the multitude of thy tender mercies blot out my transgressions." He before begged, that God would turn away his eyes from his sins and now, he does the same, but with greater fervency of spirit: for he apprehends God as promising, and with all his heart looks and turns towards his mercy, which he could not do without being helped by the Holy Spirit: without this, he could not apprehend God as promising, and know that there was with God the hope of the remission of sins for sinners. So he saith also in another Psalm, "There is mercy with thee that thou mayest be feared." He does not seek after making satisfaction, he seeks no secluded corner where he may prepare himself unto grace, but goes straight into the sight of God, and to his mercy; which is known to him, not from his own heart, nor from the dictation of reason, (for reason under sin flees from God, because it cannot bear the convictions of conscience in that light, so as to believe, that there is mercy, grace, and favour with God for sinners,) but this mercy is known to him

from the promises, which he beholds scattered everywhere, even throughout the law and decalogue: for although God there threatens sinners, yet he retains the name of the merciful God: the same is testified in the promises to Adam, Abraham, &c.

This same way must we also take in all our temptations: that as often as we are bidden and troubled in our consciences on account of sin, we might turn away our thoughts from sin and roll ourselves into the bosom of God, which is called grace and mercy; nothing doubting, but that his good-will is to display that grace and mercy towards afflicted and miserable sinners, even as his will is to display wrath and judgment against hardened sinners. This is true theology; which this verse of the Psalm manifestly sets forth when it says, "according to the multitude of thy tender mercies blot out my transgressions."

The term RAF is used when a great number or quantity of distinct things is signified; as we say also in German, GROS GELT, a great sum of counted money. And then, the term HESED is well known. Paul often

renders it "benefit;" as in 1 Tim. vi., where, speaking of servants, he saith, that they ought to honour their masters; and he adds this as the reason, because they are partakers of the benefit" of the Gospel. Sometimes also he renders it "love." The Greek interpreter renders it "mercy;" as in that passage of Hosea, "I will have mercy and not sacrifice;" that is, that ye love one another, and do good one to another. So also he renders it in this passage, "have mercy upon me, O God, according to thy great loving-kindness."

The other term RAHEM, signifies, to put on a disposition of clemency; to desire not to regard the sin of another, but to pardon it, to pass it by, &c.; as in this passage, "I will have mercy on whom I will have mercy;" that is, I will pardon, I will forgive sin. And then follows the term RAHEMIM, which our interpreter renders "tender mercies."-This is the signification of the Hebrew text, which I have explained for the sake of those who are unacquainted with the language.

And now, observe how excellently David unites these

G

two.First, that God would have mercy; that is, that he would freely do good to us who are utterly unworthy. And then, that he would grant unto us the remission of sins; which we receive by faith in the promises, under the Holy Spirit. For, if God, pardon not freely, there is no satisfaction, no remedy for us beside. There is no salvation by fastings, none by any other works, none by angels, nor by any other creature; the only salvation is a fleeing to the mercy of God, seeking from God goodwill and pardon, begging of him not to regard our sins and transgressions, but to pass them by, and to deal with us according to his “ loving-kindness " and his "tender mercies. And if God do not this, we are not of ourselves worthy that he should grant us one hour of our life, or give unto us one mouthful of bread.

But here again we find by experience, that it is a work of great skilfulness, and of the greatest difliculty, so to join these two things, and to fix the eyes only on the "loving-kindness" and "tender mercies" of God. For these words do not grow by nature in our own hearts, but are brought down to us from heaven by the Holy Spirit. On the contrary, these thorns are the things that naturally grow in our hearts-I am a sinner, God is just, and angry with me as a sinner. These thorns the conscience cannot pluck out; it cannot bring a sinner into the presence of God as a favouring and pardoning God; this is the gift of the Holy Spirit; not of our own will, nor in our own power. For when the conscience is without the Holy Spirit, our hearts either become hardened in sin, or sink into despair: and each of these is contrary to the will of God.

David, therefore, under the Spirit, sails in the middle between this satanic Scylla and Charibdis, and throws himself in safety on that boundless and infinite mercy of God, and saith- Thy tender mercies, O Lord, are many and great, but I am a sinner who have lived badly, who now live badly, and ever shall live badly as long as I live. If, therefore, I would come into thy presence, I must of necessity bring with me other thoughts than those which my heart suggests to me. I confess,