or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes in schemes or figures sometimes without as we see in Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs or Parables many of them are plain moral sayings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any figure or darkness or comparison from whence yet they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them as The fear of God is the beginning of wisdom c. and so 1 Sam. 24.13 as saith the Proverb of the Antients Wickedness proceedeth from the wicked Of this sort is that which is here spoken of a moral sentence not much veiled with figures nor so concise as ordinarily Proverbs are but a larger declaration of this wise Ethical maxime the vanity of all wicked mens prosperity and this is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies literally a comparison but is more loosely taken for any moral sentence as is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hesychius fully defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying profitable for mens lives and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortations advises admonitions for the rectifying of manners and passions so called indeed as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary road in figures or artificial schemes or poetical and so not vulgar expressions many of which will be discovered here in this Psalm but used more loosely also and indifferently for those which have no figure in them And of the same kind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my riddle that here follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak acutely or darkly used for a riddle in the story of Samson Jud. 17. for questions of some difficulty such as the Queen of Sheba askt Solomon 1 King 10.1 and accordingly 't is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Problem or difficult question which yet is not only the asking of such a question which is here done v. 5. but the answering of it also as 't is there in the following words and so the stating or resolving or giving an account of any difficulty as we know those of Aristotle and Aphrodisaeus were and some of them moral as well as natural and then it belongs very fitly to the matter in hand the wise moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here delivered but somewhat obscurely in the rest of the Psalm V. 5. Iniquity of my heels What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill of my heels will be best judged by taking the words asunder And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies evil both of fault and punishment frequently in the former but sometimes in the latter also So 1 Sam. 28.10 when Saul sware to the witch that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must be punishment should happen to her for this So Isa 53.11 he shall bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their iniquities we read it must be the punishments of their iniquities and so v. 6. The Lord hath laid on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the iniquity but the punishment of us all and so Psal 31.10 my grief and my sighing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my not iniquity but punishment belong to the same matter and interpret one the other And thus most probably 't is taken here Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heels 't will best be understood in the notion which Aben Ezra and Jarchi have of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heels saith Sol Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my latter end and so it frequently signifies in Arabick and then the evil of my heels saith Aben Ezra is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of old age called the evil days Eccl. 12.1 and to this the Chaldee here may seem to refer adding in their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my end And this evil of our heels is said to incompass us when old age and approach of death surround us on every side and so is ready inevitably to seize upon us This therefore is no obscure interpretation of the question-part of this probleme or parable on the understanding of which all the subsequent part of the Psalm depends Why should I fear in my decrepit age in sickness or in death Is there any reason for a pious man to apprehend death with any disquiet when it begins its close approaches and is most unavoidably ready to seize on him V. 6. Trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidit signifies confident secure men such was he that said he had goods laid up for many years and thereupon gave himself up to enjoy the pleasures of this life to eat drink and he merry Of these saith the Psalmist here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will glory triumph or applaud themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over or for or in their wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the strength or multitude of their riches This is the most literal importance of the verse making of it self a complete proposition Confident men boast themselves in their wealth c. and then follows with good connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother by redeeming shall not redeem i. e. no man shall in any wise be able to redeem either another or himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a man shall not give his ransome to God i. e. no meer man shall ever be able to pay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of equal value to rescue one sinner from the power of death to which he is sentenced This the LXXII seem to have thus read though now in the copies it is much deformed 'T is now thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But with a light change of the punctation and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is exactly consonant to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A brother shall in no wise redeem a man shall not give c. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the redemption of their soul or life shall be pretious i. e. of a great and high rate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ceaseth for ever shall be a high-prized redemption which costs very dear but then it is also a singular eternal redemption that being once wrought shall need never to be repeated again whereon it follows and he shall yet live for ever so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred and so the Chaldee paraphrases it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall yet live an eternal life never dying any more death having no more dominion or power over him And thus it belongs expresly to Christ of whom the Apostle resolves for in that he died he died unto sin or to put away sin once or but once but in that he liveth he liveth unto God And so certainly the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not see corruption are peculiarly applyed to Christ Psal 16.10 and in that sense frequently appealed to by the Apostles Act.
on thee and my resort is only unto thee beseeching thee to shew forth thy power and fidelity for the preserving and securing me 11. God judgeth the righteous and God is angry with the wicked every day Paraphrase 11. God is a most righteous Judge 't is impossible he should favour the practices of unjust men by whom his purity is continually affronted and provoked though through his long suffering designed for their reduction he do for a while spare and not presently consume them 12. If he turn not he will whet his sword he hath bent his bow and made it ready Paraphrase 12. Till the wicked return and repent God seldom ceaseth to warn and threaten to prepare and sharpen as it were his sword for slaughter to bend his bow and make ready the arrow upon the string shewing him from time to time what severity he is to expect if he do not at length reform and that 't is meerly the compassion of this lover of souls to his creature that he thus gives him time and warnings and adds terrors also if by any means he may be brought home timely to repentance Another sense of this verse see in note c. at the end 13. He hath also prepared for him the instruments of death he ordaineth his arrows against the persecutors Paraphrase 13. On his farther continuance in this wicked course God still continues his decree to bring final vengeance on him in case he will not amend by all these warnings and yet is he a while longer pleased to spare if yet he may gain and reduce them 14. Behold he travaileth with iniquity he hath conceived mischief and brought forth falshood Paraphrase 14. And if still all Gods longanimity and mercy prove successless if it be perverted only into a meanâ— of incouraging him in mischievous ungodly treacherous designs attempts and actions 15. He hath made a pit and digged it and is fallen into the ditch which he made Paraphrase 15. The infallible consequent is that the mischief and ruine which he designs to others shall not seize on them but on himself and bring perpetual destruction upon him 16. His mischief shall return on his own head and his violent dealing shall come down on his own pate Paraphrase 16. All his attempts against other men his oppressions and violences shall when he least looks for it like an arrow shot up against heaven come down most sadly and piercingly upon his own head this is all the fruit he is likely to reap of his mischievous machinations 17. I will praise the Lord according to his righteousness and will sing praise to the Name of the Lord most high Paraphrase 17. This is a signal illustrious demonstration both of the omnipotence and just judgments of God mixt also with exceeding patience and longanimity toward sinners and challenges from every pious heart a grateful acknowledgement all lauds and praises most justly due to his supreme Majesty Annotations on Psal VII Tit. Shiggaion Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes or what literally it imports will hardly be defined The use of it here and Hab. 3.1 the only places where 't is read in Scripture giving us no farther light than that in all likelihood it signifies a Song or Canticle Here 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm by the LXXII there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ode or Song and so the vulgar Latine here Psalmus David And that so most probably it signifies we may conclude from the consequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he sang the verb in the Hebrew from whence is the ordinary noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song or Canticle And so the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpretation of the Ode which bâ— song adding by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he spake a Song But the origination of the word doth not readily give it this sense for the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Hebrew and Chaldee signifies ignoravit or erravit and from thence in the place of Habakuk Aquila and Symmachus render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary sins and the vulgar Latine have forsaken the LXXII and render it ignorantiis ignorances and the Chaldee making a long Paraphrase of it brings it about to that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error or ignorance Only the Arabick reteins Song or Canticle and the Syriack leaves out all mention of it both here and there The Hebrews conjecture is not improbable that this word was the beginning of an old Hebrew Song to the tune of which this was to be sung and so was intituled by it But because there is no such word in use among the Hebrews for any thing else but a Song and because from thence regularly comes the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habakuk 't is most probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deleâ—â—atur is pleased or delighted Thus Prov. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render be ravisht the vulgar delectare be thou delighted and the Syriack be thou fed and so Prov. 20.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui delectatur whosoever is delighted saith the vulgar useth it luxuriously or voluptuously saith the Syriack so from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be an old word for a Song in respect of the delight and pleasure of the Musick of it And thus Abu Walid understands it here from the notion of delight or rejoycing Tit. Cush What is meant by Cush the Benjamite is made matter of question many from S. Hierome applying it to Saul a Benjamite and as some add the son of Kish and the words delivered by him 1 Sam. 22.8 but there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chush and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kish and yet more between the son of Kish and Chush himself and others to Chushi the Archite but his name is written with ×— and so very distant and was Davids friend not enemy others to Shimei a Benjamite that is known to have cursed David 2 Sam. 16. but that was in the business of Absalom and the time of his rebellion to which this Psalm hath no propriety but to the matter of Saul But that which is most probable is this that Cush was some servant of Saul which had raised some malitious slander on David as if he sought to take away the Kings life and either his name Cush or else so stiled here from the name of the Nation Aethiopia ordinarily stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Aethiopians being servants of all Nations the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopia taken for one of that Country as Canaan for a Canaanite might proverbially be taken for a servant Thus Amos 9.7 where the Hebrew reads Are ye not to me as the sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopians the context inclines to interpret it
liberty here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter place as in the first person plural and thus expresses the whole verse 0 Lord as thou hast promised to keep them so keep us from a generation that is thus conditioned V. 8. Vilest men The meaning of this last parcel of the Psalm is very obscure The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thy height thou hast highly or greatly regarded the sons of men and from thence the Latine verbatim save that they have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast regarded into multiplicasti thou hast multiplyed Of this rendring of the LXXII I suppose this account may be given 1. that the transcribers mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we are to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the height or degree wherewith then hast taken care for the sons of men or according to the height of the care which thou hast taken 2. that the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of ד for ן and â— for ו This word we find Psal 30.1 where we rightly render it thou hast lifted up but the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast taken up or taken care of in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take special care of And then their meaning is plain according to the height wherewith thou hast taken care of the sons of Men. But then still this is nothing to the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we have In the next place then the Chaldee paraphrase renders it as a blood-sucker which sucks the blood of the sons of Men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worm from a third notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vermibus scatet and understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the vilest parts of the body to which those blood-suckers are fasten'd to suck out the corruptest blood as the Syriack renders it obscanities or possibly taking the word in that notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it signifies absorbere deglutire as here Abu-Walid and others interpret it for devouring of men Passing by all these as remote from the meaning of the place the plain sense of it will be best gathered by observing the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilitates literally basâ—â—sses but that to be explained by the adjunct sons of men so as to signifie the vilest persons probably not those which are really such but in the esteem and repute of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 4. those that are despised and madâ— nothing of among them Such was David to whom particularly R. Salomo applyes it who was exalted from a very low and mean condition And then whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum or juxta exaltationem or with a light change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in enaltando the sense will be clear The wicked walk about or on every side as those that would view a thing throughly do use to do go round about to view it in every appearance of it at the exalting of the vilest of the Sons of Men i. e. when those that are most vilified by them are by God exalted and set above them Thus some Greek Copies render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the mean or vile of the sons of Men are exalted So that now the onely question is what is meant by the wicked walking round about and that I suppose will best be answered that by this expression is set out their seeing evidently and being witnesses of it and observing withall and wondring and perhaps grieving at it as that which they did not fear or look for and now that they see it find themselves pitifully defeated and thus it best agrees with the context Thou shalt keep O Lord c. from this generation for ever v. 7. i. e. thou shalt preserve these good men that are thus despised from their proudest enemies that thus vilify them and then follows The wicked walk on every side they see and observe and wonder at it but cannot help it But if indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie those that are really base and vile then the meaning must be when vile and base persons are exalted then wicked and injurious men bear all the sway swarm every where And this also hath some affinity with the former part of the Psalm v. 1 2 3. but doth not so properly connect with the immediate antecedents The Thirteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirteenth is a complaint and prayer in time of great distress and withall a confident chearful appeal to and relyance on God's mercy compiled by David and committed to the Praefect of his Musick 1. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me Paraphrase 1. Blessed Lord thou art pleased to withdraw the wonted declarations of thy favour and loving kindness from me to exercise me for some space to defer the gracious acceptance of and answer to my prayers I cannot but think it very long that thou art thus pleased to withhold the blessing beames of thy countenance from me 2. How long shall I take counsel in my soul having sorrow in my heart daily How long shall mine enemy be exalted over me Paraphrase 2. I am in continual thoughts of sadness by black melancholick reflections on my present destitutions not knowing what to do which way to turn whilest I discern thy wonted favours withdrawn from me and a sad effect thereof the prevailing of mine and thine enemies against me O Lord be thou pleased in thy goodness to set a speedy period to this 3. Consider and hear me O Lord my God lighten mine eyes lest I sleep the sleep of death Paraphrase 3. Thou Lord art my only preserver and deliverer my sole almighty refuge to whom I may successfully resort be thou at length pleased to restore thy favourable countenance to hear and answer my prayers to grant me some refreshing and reviving in this black state of sadness which will without thy support soon bring me to my last Lord let me not for ever lye under it 4. Lest mine enemy say I have prevailed against him and those that trouble me rejoyce when I am moved Paraphrase 4. If thou continue thus to withhold the merciful revelation of thy self this will be matter of triumph to them that oppose me and so thy Ordinance in me If they continue thus prosperous and I thus improsperous they will think themselves conquerors over that cause which thou dost own and so that either thou art not able or willing to support thy servants And this will be matter of great rejoycing and boasting to them if thou 〈◊〉 not to check it speedily 5. But I have trusted in thy mercy my heart shall rejoyce in thy
the appearing of thy glory say the LXXII cum apparuerit gloria tua the Latine and so the Arabick and Aethiopick when thy fidelity shall awake saith the Syriack And so most probably it is to be understood by Gods glory awaking signifying his glorious and powerful interposition to his present rescue from his enemies hands and not deferring to relieve and avenge him till the resurrection And thus the learned Castellio took it tum satiandus cum tua experrecta fuerit imago I shall be satisfied when thy likeness shall be awaked The Eighteenth PSALM TO the Chief Musitian a Psalm of David the servant of the Lord who spake unto the Lord the words of this Song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul and he said Paraphrase The Eighteenth Psalm was indited by David in commemoration of the many victories and now quiet settlement in the Kingdom of Israel and Judah which God had bestowed on him by his powerful interpositions for him in subduing the Philistims Syrians Moabites and Ammonites that rose up against him in quieting the Rebellion of Absalom soon after which it is recorded 2 Sam. 22. but especially in rescuing him out of the malitious bloody hands of King Saul This he composed and committed to the prefect of his Musick to be sung on solemn days for the commemorating of these deliverances and victories And these were the words of it 1. I will love thee O Lord my strength Paraphrase 1. O blessed Lord I acknowledge thee to be the sole Author of all my deliverances and victories and so by all obligations imaginable I stand ingaged most passionately to love and bless and magnifie thee to pay all the affections of my whole soul a due tribute to thee and this I do and am firmly resolved to do all my dayes 2. The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower Paraphrase 2. To thee I have in all my distresses made my resort as to a place of perfect strength til a mighty champion to rescue me and thou hast never failed to answer me in these addresses O my God thou hast been a place of strength and security unto me and on that account I have always had confidence and chearful expectations of deliverance whatsoever my dangers have been thou hast been my sure safeguard so that I have needed no other shield my mighty deliverer see note on Luk. 1. n. and my most impregnable fort or castle 3. I will call upon the Lord which is worthy to be praised so shall I be saved from my enemies Paraphrase 3. If I am distrest or assaulted by my adversaries I have then my sure sanctuary to resort unto To him I come with acknowledgments of his abundant mercies formerly received from him the essays of his power and readiness to relieve me and withall the pawns and pledges of them for the future and to my songs of praise I add my humblest requests and supplications for deliverance and doing thus I never fail of my returns from God never miss the deliverance that I stand in need of 4. The sorrows of death compassed me and the floods of ungodly men made me afraid 5. The sorrows of hell compassed me about the snares of death prevented me Paraphrase 4 5. When whole Armies of blood-thirsty enemies closed me on every side ready as a torrent to overwhelm 〈◊〉 â—d â—ere very terrible in that appearance when their designs were even come to their desired Issue and there was no visible way of my escape or preservation 6. In my distress I called upon the Lord and cried unto my God he heard my voice out of his Temple and my cry came before him even unto his ears Paraphrase 6. In these streights immediately I made my address to God and most passionately poured out my requests before him and he from Heaven that place of his peculiar residence and therefore the sanctuary whence all reâ—â—uâ— come aâ— the place to which all petitions are brought afforded me a speedy audience considered and immediately granted my desires 7. Then the earth shook and trembled the foundations also of the hills moved and were shaken because he was wroth 8. There went up a smoak out of his nostrils and fire out of his mouth devoured coals were kindled by it 9. He bowed the Heavens also and came down and darkness was under his feet 10. And he rode upon a Cherub and did fly yea he did fly upon the wings of the wind 11. He made darkness his secret place his pavilion round about him were dark waters and thick clouds of the skies 12. At the brightness that was before him his thick clouds past hail-stones and coals of fire 13. The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire 14. Yea he sent out his arrows and scattered them and he shot out lightnings and discomfited them 15. Then the chanels of waters were seen and the foundations of the world were discovered at thy rebuke O Lord at the blast of the breath of thy nostrils Paraphrase 7 8 9 10 11 12 13 14 15. And then speedily he exprest his great displeasure and wrath against my adversaries a most dreadful thing the wrath of an All-powerful God able to set all the world on trembling and not so only but even to set it on fire and consume it see Exod. 20.18 and Heb. 12.29 Then might you discern him interposing his hand for the discomfiting my enemies as signally as if he had descended in a black thick cloud with a mighty wind and appearance of Angels in mining garments as we read of his exhibiting himself Num. 9.15 Mat. 9.7 Heb. 12 1â— with tempestuous showers of hail and fire such as Jos 10.11 Exod. 19.23 with thunders and lightning all these on purpose as with arrows and fiery darts to annoy and pursue them and finally with the same notoriety of his presence as when the waters of the Sea were driven back by a strong East wind and the deep turned into dry ground Exod. 14.21 22. to give the Israelites a safe passage out of their thraldome and to drown the Egyptians 16. He sent from above he took me he drew me out of many waters Paraphrase 16. And thus did he as by a party sent on purpose from Heaven deliver and rescue me from the multitude of my adversaries 17. He delivered me from my strong enemy and from them which hated me for they were too strong for me Paraphrase 17. And this at a time when they wanted neither power nor will to destroy me being much superior to me in strength had not he thus seasonably come to my rescue 18. They prevented me in the day of my calamity but the Lord was my stay Paraphrase 18. When
and thou didst deliver them Paraphrase 4. We thy people have had long experience of thy mercy and fidelity our fathers before us in all their distresses have placed their full affiance in thee for rescue and deliverance and never failed to receive it from thee 5. They cryed unto thee and were delivered they trusted in thee and were not confounded Paraphrase 5. Upon their humble and constant and importunate addresses to thee they continually obtained deliverance from thee and never were discomfited or put to shame in their trusting or relying on thee 6. But I am a worm and no man a reproach of men and despised of the people 7. All they that see me laugh me to scorn they shoot out the lip they shake the head saying 8. He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Paraphrase 6 7 8. Mean while I am an abject weak contemptible person reviled and set at nought by the vulgar and baser sort All that behold my present low condition think that I am utterly forsaken and so mock me and scoff at me for trusting in God or relying on any aid of his or taking any comfort or ground of hope from my being in his favour That these three verses have a largest and most literal completion in Christ in his crucifixion see note e. 9. But thou art he that took me out of the womb thou didst make me hope when I was upon my mothers brests 10. I was cast upon thee from the womb thou art my God from my mothers belly Paraphrase 9 10. But all this doth not discourage me I know thy protection hath hitherto supported me in my greatest distresses and weaknesses Thou broughtest me out of the womb of my Mother which duly considered was a greater deliverance than that I now want from thee and from that time didst sustain and uphold me when I was not able to do the least for my self When I came forth into the World I had no inheritance but thy special providence and preservation which if it had been but one minute suspended or withdrawn from me I had been immediately lost but this thou hast from my first conception thus long continued to me and thereby testified to me convincingly that as I have none to depend on but thee so I may on thee confidently repose my trust 11. Be not far from me for trouble is near for there is none to help Paraphrase 11. Now therefore in the approach of the greatest straits and the most absolute destitution of all humane aids be thou seasonably pleased to interpose thy assistance and not to forsake me utterly 12. Many bulls have compast me strong bulls of Basan have beset me round Paraphrase 12. My enemies are very strong and puissant and have besieged me very close brought me to great straits 13. They gaped upon me with their mouth as a ravening and a roaring Lion Paraphrase 13. And now are they ready to devour me and therefore as a Lion when he is near his prey makes a terrible roaring by that means to astonish the poor creature and make it fall down through the fright before him so do they now rave and vaunt and threaten excessively 14. I am poured out like water and all my bones out of joynt my heart is like wax it is melted in the midst of my bowels Paraphrase 14. My outward estate cannot better be resembled than by a consumptive body brought extreme low dayly pining and falling away very fast the bones starting one from the other see v. 17. and the very heart and most vital parts quite dissolved 15. My strength is dryed up like a potsheard and my tongue cleaveth to my jaws and thou hast brought me into the dust of death Paraphrase 15. The radical moisture so dryed up that there is no more left than in a brick or tile that comes scorcht from the kiln the tongue dry and not able to speak and the whole body ready to drop into the grave 16. For dogs have compassed me the assembly of the wicked have inclosed me they pierced my hands and my feet Paraphrase 16. For my enemies come about me as fiercely as so many dogs to rend and tear me a multitude of malitious people like a ravenous Lion have now got me into their power beset me and inclosed me on design to wound and destroy me This was most eminently fulfilled in Christ at his crucifixion that being a real piercing of his hands and feet and that caused by the importunate clamors of the Jewish fanhedrim and people and a more literal accomplishment of the words than belonged to David 17. I may tell all my bones they look and stare upon me Paraphrase 17. My civil state I say is as low as their state of body who have no flesh left on it whose bones consequently are so wide and distant one from another that they may be numbred as Christs were to be on another accasion by being naked and distended on the Cross and are thereupon lookt on as a prodigy and scoft at by all beholders as Christ also was upon the Cross Mat. 27.39 18. They part my garments among them and cast lots upon my vesture Paraphrase 18. They look on me as their prey and all that I have as their lawful spoil or pillage to be divided as by lot and distributed among them This also was more literally fulfilled in Christ John 19.23 24. when the soldiers having divided his upper garments into four parts finding his inner garment to be without scam would not tear it but rather cast lots who should have it 19. But be not thou far from me O Lord O my strength hast thee to help me Paraphrase 19. But be thou O Lord who art my only aid in a special manner present and with speed assistant to me 20. Deliver my soul from the sword my darling from the power of the dog Paraphrase 20. Rescue me now I beseech thee that am left destitute and helpless from the power and malice of these bloody men Or as applied to Christ thou shalt deliver me out of the grave and not permit the very jaws or power of death though it seize on me to detain me under its dominion 21. Save me from the Lions mouth for thou hast heard me from the horns of the Unicorn Paraphrase 21. And as formerly thou hast answered my prayers and preserved me from the strongest enemies when they most insolently exalted themselves against me so be thou now pleased to deliver me from those violent men who now are ready to devour me And thus was it fulfilled to Christ in his Resurrection 22. I will declare thy name unto my brethren in the midst of the congregation will I praise thee Paraphrase 22. And this shall give me continual matter of rejoycing and proclaiming thy wonderful goodness toward me and of making the most publick mentions of these thy unspeakable
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my death be an expiation for all my offences This was likewise said by those that fell not by the hand of justice but died natural deaths Now he that dies in the midst of an ill attempt and much more he that makes away himself as Judas in a fit of suffocation probably did by throwing himself down a precipice his death will be so far from an expiation that it will be sin and a great accumulation of the other crimes And this is an expression of a most sad deplorable condition when as it is Prov. 1.28 then shall they call upon me but I will not answer their prayers for averting their judgment shall be of no more force than their sins would be The Jewish Arab hath here a sense strangely different from others And let his prayer for him be destruction to him understanding it of the prayer of the oppressed which he putteth up to God for good to his oppressor but God turneth it for destruction to him V. 8. Days be few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 few or short or little doth here signifie the cutting him off before the natural period of his life comes To this all the following words to the end of v. 10. belong For when he is thus cut off his office is void and so ready for another his children have lost their father and his wife an husband v. 9. and his estate being forfeited to the Law as well as his life his children and posterity are ejected out of their inheritance and so must provide for themselves either by wandering and begging from place to place this is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by moving let them move i. e. be in perpetual motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII let them be shaken tost and removed from place to place or by seeking out some unhabited place where they may rest and plant The former of these is here exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them ask or beg And perhaps the latter may be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them seek i. e. get their subsistence maintenance out of places which being desolate in no other owners hands are alone fit to entertain and receive them But the Chaldee interprets it of their own dwellings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when their desolation is come The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be cast out of their ruinous dwellings and seem to have read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them seek but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be cast out from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to eject And so 't is very applicable to the Jews whose Temple and Jerusalem was demolished and they driven out from the very ruines not permitted to rebuild or inhabit there But the common Hebrew reading is to be preferred being witnest to by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall seek and very agreeable to the context also which speaks of their unsettled motions from place to place their begging and not knowing where to dwell For by this also is very lively described the condition of the Jewish posterity ever since their ancestors fell under that signal vengeance for the crucifying of Christ First their desolations and vastations in their own Countrey and being ejected thence Secondly their continual wandrings from place to place scattered over the face of the earth and Thirdly their remarkable covetousness keeping them always poor and beggerly be they never so rich and continually labouring and moiling for gain as the poorest are wont to doe and this is continually the constant course attending this people wheresoever they are scattered The Jewish Arab reads Make few his days and turn over of his age to another Abu Walid also renders the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his office strangely his treasure or wealth Kimchi interprets it that which is under his command as his wealth Wife c. V. 11. Catch The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel signifies concussit exegit and applied here to the grating creditor and usurer toward the debtors goods is best rendred to exact or seise on so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall levy exact take away gather as the publican doth the taxes or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12.58 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exact Luk. 3.13 and 19.23 or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormentor Matth. 18.34 directly answerable to the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactor to whom the debtor there being delivered is racked to the utmost till he pay the last farthing The LXXII here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin scrutetur let him search either paraphrastically to express it for so he that seises on anothers goods searches and takes all that he can find or else because of the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exact with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enquire or search The Interlinear that reads illaqueet let him insnare or catch seems to have lookt on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to insnare in which sense the Chaldee took it Ps 38.13 rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they made snares And thus the Jewish Arab Let the enemy insnare all his wealth as a creditor or usurer Abu Walid let the creditor consume or destroy all his wealth let strangers spoil or make prey of his gain And so 't is ordinary for words of that affinity to have the same signification To the sense of levying or seising on the latter part of this verse agrees well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the strangers spoil snatch away pray upon his labours from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch or prey upon the stranger being no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the asurâ— in the beginning of the verse who being none of his family to whom by inheritance his goods may come is fitly called a stranger especially when no Jew being permitted to lend on usury to a Jew the usurer that lent a Jew must needs be a stranger i. e. no Jew V. 13. Posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here best rendred his end or novissimum as the Interlinear hath it the last of him So the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his end and the Syriack being the same with the Hebrew put only in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred finis eorum their end So the learned Casteâ—â—ioâ— exiâ— eorum their end The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his children from another supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for children because they come afâ—er a man But the context inclines to the former notion the next words affirming that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another i. e. in the next generation in the age of thâ—se that live afâ—â—r him the LXXII again reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation 〈◊〉 from 〈◊〉 〈◊〉
who can dwell with everlasting burnings and all little enough to rouze you out of that dead prodigious sleep of sin to retrench the fury of one riotous lust I beseech you tell me is there ever a judgement to come ever an account to be given for moral vertues Do you so much as fear that for every unclean embrace or dalliance every shameless loud riot for every boisterous rage or execration that I may not add for every contumelious rude address to the throne of grace every base contempt of that majesty that fills this place God shall one day call you into judgement if you do and yet go on in these believe me you are the valliantest daringst persons in the world and if death be not more formidable to you than hell you are fit for a reserve or forlorn hope for the Cannons mouth for Cuiraisiers for fiends to duel with and let me for once set up an infamous trade read you a Lecture of cowardise and assure you that a judgment to come may be allow'd to set you a trembling that it may be reconcilable with Gallantry to fear him that can cast both body and soul into hell and put you in mind of that which perhaps you have not considered that you are not Atheists enough to stand out those terrours when they begin to come close up to you in a death-bed-clap of thunder Cain that was the first of this Order was not able to bear that near approach he went out from the presence of the Lord and the Rabbins have a fansie of Absalom that when he was hang'd by his hair in the midst of his rebellion he durst not cut it because he saw hell below him but chose to die rather than adventure to fall into that place of horrour that his attached conscience had prepared for him They are believe it such unreformed Atheistical hights as these that have made it so indifferent a choice Whether the kingdom be destroyed or no whether it be peopled with Satyrs or with wilder men become all desart or all Bedlam This heaviest judgment that ever fell upon a Nation extream misery and extream fury is I confess a most direful sight but withall a more inauspicious prognostick a sound of a Trumpet to that last more fatal Day with an Arise thou dementate sinner and come to judgment When all our most bloudy sufferings and more bloudy sins got together into one Akeldama or Tophet shall prove but an adumbration of that heavier future doom after which we shall do that to some purpose which we do now but like beginners by way of essay curse God and die suffer and blaspheme blaspheme and suffer for ever But then secondly this doctrine of justice and continence and judgement to come is most necessary as to awake the courtly Governour Felix so in the next place to convert the unbelieving heathen Felix Will you see the first principles of the doctrine of Christ when they are to be infused into such an one or as the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.1 the doctrine of the beginning of Christ the laws of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or initiation of a heathen Convert the elements of his Catechism they are in that place Heb. 6.2 1. Repentance from dead works And 2. Faith towards God 3. Resurrection And 4. Eternal judgment and believe me for him that thus comes unto God out of his animal heathen unregenerate life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Catalogue of the necessariò credenda is not over large he must believe that God is and that he is a rewarder Heb. 11.6 this and it seems no more but this is the minimum quod sic the summ of the faith without which 't is impossible to please him and therefore perhaps it was that Ammianus Marcellinus expresses his wonder that Constantius should call so many Councils whereas before Christian Religion was res simplicissima a plain Religion without contentions or intricacies and Epiphanius of the primitive times that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided the Church into its true and erroneous members Impiety the only Heretick good life the orthodox professour Next the acknowledgment of the one God and his eternal Son the crucified Messias of the world and the Holy Ghost those one and three Authors of our Religion into which we are baptized and those few other branches of that faith the judgment to come and the practice of Christian vertues in the elevated Christian pitch is the prime if not only necessary And though there be more to be known fit to exercise his industry or his curiosity that hath treasur'd up these fundamentals in an honest heart yet sure not to serve his carnal mind to purge his spleen to provoke his choler to break communions to dilapidate that peace that charity that Christ beyond all other inheritances bequeathed to his disciples Let us but joyn in that unity of spirit in those things which we all know to be Articles of Faith and the precise conscientious practice of what we cannot chuse but know to be branches of our duty and I shall never lead you into any confounding depths or mazes divert you one minute by a walk in the gallery from that more Christian imployment and task in the workhouse And that will be the improvement of the second particular Lastly as the Felix was guilty of those sins which those vertues did reproach to him This Felix is to be met with in our books presented to us on a double view of Tacitus and Josephus Tacitus renders him an Eques Romanus that Claudius had sent Procurator of Judaea to manage it for a time and saith he did it per omnem saevitiam libidinem in the most cruel arbitrary manner and then see the difference of an Apostolick Preacher from Tertullus the Rhetor the one at his humble address and acknowledgment of the obligations that the whole Nation had received from this most excellent Felix ver 2. But Saint Paul in a pricking close discourse of justice and upon neglect of it judgment to come Josephus he looks nearer into his actions and finds him a tyrannical usurper of another mans wife Drusilla seduced to his bed from her husband Azys the King of the Emessâ—ni And then the Sermon of the faith on Christ presently lets loose at this adulterous couple and so you have the seasonableness of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too of chastity to the unchaste Felix and of judgment to come on such wasting sins This will certainly teach the Preacher the combatant of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the regular manner of his duelling with sin not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wounding the empty air lashing those sins or sinners that are out of reach of his stripes but the closer nearer encounter the directing his blows at those crimes that are present to him most culpable and visible in his Auditory and thus grasping with the Goliah
Of all c. Where first the cadence or manner how Paul falls into these words is worthy to be both observed and imitated the chief and whole business of this Verse being the truth the acceptable truth of Christs Incarnation with the end of it the saving of sinners He can no sooner name this word sinners but his exceeding melting tenderness abruptly falls off and subsumes Of all sinners c. If there be any thing that concerns Sinners I am sure I have my part in that for of that number I am the chief The note by the way briefly is that a tender conscience never hears of the name of sinner but straight applies it to it self It is noted by Aristotle the Master of Humane Learning that that Rhetorick was very thin and unprofitable very poor and like to do little good upon mens affections which insisted on general matters and descended not to particulars as if one should Discourse of sin in general and Sinners without reference to this or that particular sin or Sinner and the reason of his note was because men are not moved or stirred with this Eloquence The intemperate person could hear a declamation against Vice and never be affected with it unless it stooped to take notice of his particular enormities and so it is with other Criminals This reason of his was grounded upon the obdurateness of mens hearts which would think that nothing concerned them but what was framed against the individual Offender all such being as dull and unapt to understand any thing that being applied might move or prick them as men are to take notice of a common national judgment which we never duly weigh till we smart under it in particular This senselessness may also seem to have been amongst St. Paul's Corinthians which made him use Aristotles counsel in driving his Speech home to their private persons 1 Cor. vi Where telling them that neither Fornicators nor Idolaters and the like shall inherit the Kingdom of God for fear they should not be so tender-conscienced as of their own accords to apply these sins to themselves and read themselves guilty in that glass he is fain to supply that office and plainly tell them what otherwise perhaps they would not have conceived and such were some of you ver 11. This senseless hard-heartedness or backwardness in applying the either commands or threatnings of the Law to ones self is by the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we ordinarily translate a reprobate mind but may be brought to signify a mind without judgment that hath no faculty of discerning that cannot in a general threatning observe something that may concern the danger of his particular state or as it may be rendred a mind without sense not apprehensive of those things which are manifestly proposed to them like those walking Idols described by the Psalmist Eyes have they and see not Ears and hear not Noses and smell not only beautiful Carcasses of Christians which have nothing but their shape and motion to perswade you that they live unless we add this most unhappy symptom which indicates a state more wretched far than Death it self that there is strength and vigour to oppose recovery that amidst Death there yet survives a hatred and antipathy to Life In such a Soul as this there is a perpetual re-action an impatience of the presence of any thing which may trash incumber or oppress it a judgment or denunciation is but cast away upon it it shall be sure to return unprofitably and neither move nor mend it This hath been and much more might be observed to you of the carriage of the hard stupid heart toward either Scripture or Preacher to the plain opening of this point for you shall more clearly understand the tender heart by observing the obdurate and learn to be affected aright with Gods Law or punishments by knowing and hating the opposite stubborn senselessness Now in brief this tender heart in the discovery of a sin or denunciation of a judgment needs not a particular Thou art the man to bring it home to his person The more wide and general the proposal is the more directly and effectually is this strucken with it In a common Satyre or Declamation against sin in general it hath a sudden art of Logick to anatomize and branch this sin in general into all its parts and then to lay each of them to its own charge it hath a skill of making every passage in the Scripture a glass to espy some of her deformities in and cannot so much as mention that ordinary name of sin or Sinner without an extraordinary affection and unrequired accusation of it self Of all sinners c. The plain reason of this effect in the tender heart is first because it is tender The soft and accurate parts of a mans body do suffer without re-action i. e. do yield at the appearance of an Enemy and not any way put forward to repell him These being fixt on by a Bee or the like are easily penetrated by the sting and are so far from resisting of it that they do in a manner draw it to them and by their free reception allure it to enter so far that the owner can seldom ever recover it back again Whereas on a dead Carkase a thick or callous member of the body a Bee may fix and not forfeit her sting So doth a tender heart never resist or defend it self against a stroke but attenuates its self layes wide open its pores to facilitate its entrance seems to woo a threatning to prick and sting and wound it sharply as if it rejoyced in and did even court those torments which the sense of sin or judgment thus produced Again a tender heart ordinarily meets with more blows more oppressions than any other its very passiveness provokes every ones malice the fly and dust as if it were by a kind of natural instinct drive directly at the Eye and no member about you shall be oftener rubb'd or disorder'd than that which is raw or distempered the reason being because that which is not worthy notice to another part is an affliction to this and a mote which the hand observes not will torment the eye So is it with the Conscience whose tenderness doth tempt every piece of Scripture to afflict it and is more incumbred with the least atome of sin or threat than the more hardned sinner is with a beam or Mountain Thirdly One that hath any solemn business to do will not pass by any opportunity of means which may advantage him in it One that hath a search to make will not slip any evidence which may concur to the helping of his discovery one that hath any Treatise to write will be ready to apply any thing that ever he reads to his Theme or purpose Now the search the discourse the whole imployment of a tender heart is the enquiry after the multitude of its sins and in summ the