as the poet expresses it with respect to the wounded deer, it fixes deeper and deeper*.

But the only healing herb that the sinner can find is true repentance and humble confession, not that which acknowledges sin in a few slight words, when it has hardly looked upon it and known it; but that which proceeds from a previous true and vivid compunction of soul, and is inseparably attended with renovation and purity of heart and life, and so as comprehending this, it is sometimes put for the whole of repentance, 1 John i. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. And so in the psalm before us.

Ver. 5. I acknowledged my sin unto thee, and my iniquity have I not hid. I said I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Selah.

TRUE and genuine repentance hath eyes as it were on both sides, πρόσω και ὀπίσω βρέπει ; it looks back on sins already committed, to lament them; it looks forward, and humbly resolves no more to commit what it has lamented; and each of these is expressed by each of the words by which repentance is signified, μεταμελεία and μετανοία, which words are therefore used promiscuously, both by

the sacred writers and by others: So that the received difference between them seems to me to have little foundation; for Phavorinus interprets the word Mεravoía, an anguish of soul, under a consciousness of having acted a foolish and absurd part, and the Latin has the same signification, if we will admit the judgment of Gellius, who seems to have been a very accurate critic in affairs of that nature. He observes, "We are said to repent of things, whether our own actions, or those of others, which have been performed by our advice or instigation, which do afterwards displease us; so that we change our judgment concerning them*." But we will wave all further concern about words; the thing itself demands our greatest attention. I entirely agree with him who said, "I had rather feel the inward working of repentance, than know the most accurate description and definition of itt." Yet how averse sinners are to this free though useful and salutary confession of sin, abundantly appears from this example of so great a man as the Psalmist, when taken in this unhappy snare; for he confesses that he lay long as senseless and stupid in that quagmire into which he was fallen, and that it was with difficulty that he was

* Pœnitere tum dicere solemus, cum quæ ipsi fecimus, aut quæ de nostra voluntate nostroque consilio facta sunt, ea nobis post incipiunt displicere, sententiamque in iis nostram demuta

mus.

+ Malo sentire compunctionem, quam scire ejus definitionem, Thom. a Kempis, 1. 1. c. 1.

as it were racked into a confession, by such exquisite tortures both of body and mind. On the other hand, the gracious readiness of the Father of mercies to grant pardon, is so much the more evident, as on the first word of confession that he uttered, or rather the first purpose that he formed in his mind, immediately the pardon, the full and free pardon, came down signed, as in the court of heaven, I said, I will confess, and thou forgavest. O admirable clemency! it requires nothing but that the offender should plead guilty, and this not that it may more freely punish, but more liberally forgive. He requires that we should condemn ourselves, that so he may absolve us.

Ver. 6. For this shall every one that is godly pray unto thee, in a time when thou mayest be found: Surely in the floods of great waters they shall not come nigh unto him.

THIS is the joyful message, this is the great doctrine of the gospel, which opens the first door of hope to sinners; that God is capable of being appeased, yea that he is actually appeased; that he freely offers peace and favour to those who have deserted him, when they return to his obedience, that he runs forth to meet them, and to receive them with a most affectionate embrace; and having so importunately intreated our return, will not despise those who are treading back with prayers

and tears the fatal path which their folly had chosen. This is what we so frequently read in scripture, that the Lord is gracious and very merciful, slow to anger and ready to pardon. If he were not such who could dare to approach him! But seeing he is such a God, who should refuse or delay his return! surely every rational and pious mind will without delay invoke so gentle and mild a Lord; will pray to him while he is exorable, or as the Hebrew expresses it, in a time of finding; for he who promises pardon does not promise to-morrow, There are the tempora fandi, certain times in which he may be spoken with, and a certain appointed day of pardon and of grace, which if a man, by stupid perverseness despise, or by sloth neglect, surely he is justly overwhelmed with eternal night and misery, and must necessarily perish by the deluge of divine wrath, since he has contemned and derided that ark of salvation which was prepared, and in which, whoever enters into it, shall be safe, while the world is perishing. Though all be one unbounded sea, a sea without shore; yet, as it is here said, the greatest inundation, the floods of deep waters shall not come nigh unto him. This the Psalmist exhorts those that have experienced it to teach, and determines himself so to retain it with deep attention, and firm faith in his own mind, as in the following verse.

Ver. 7. Thou art my hiding place, thou hast been, and wilt ever be so. Thou hast surrounded,

and thou wilt surround me with songs of deliver ance, even me who was so surrounded with clamours of sin. Where he further intimates, that songs of praise are perpetually to be offered to God our deliverer. And that these faithful admoni tions and counsels may meet with greater attention and regard, he offers himself to us as a most benevolent teacher and leader.

Ver. 8, 9, 10, 11. I will instruct thee, and teach thee in the way in which thou shalt go, &c.] See to it, only that thou be tractable, and dost not with a a brutal obstinacy and fierceness repel this friendly and wise counsel, as only capable of being governed by violence, like a mule or unbroken horse, which must be held in by bit and bridle. Such indeed are the greatest part of men, whom the philosophers with great severity indeed, but with too much justice, called, Bryεvñ ávögówgwga, "wild bulls with human faces."

But it is added, as the sum of all admonition, and the great axiom most worthy of regard, that many sorrows shall be to the wicked, the Septuagint render it, many are the scourges of the sinner*; but Mercy shall embrace those that hope in the Lord. And the psalm concludes with this as the burden of it, rejoice in the Lord ye righteous, and shout for joy all ye that are upright in heart. Truly, my

* Πολλαὶ μάσιγες ἁμαρτωλε.