Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 5 · Psalm 19
PSAL. XIX.
THe Heavens declare the glory of God] The World, ſaith Clemens Alexandrinus, is Dei Scriptura, the firſt Bible that God made for the inſtitution of man. The Heavens (here inſtanced as a chief part of that Mundi totius machina) are compared to a Scroul that is written, Rev. 6.14. As in a Horn-book, which little ones carry, there be Letters in a paper within, which appear through the ſame; ſo under the blew ſaphire of the Firmament, is ſpread a ſheet of royal Paper written all over with the Wiſdom and Power of God. This Book was imprinted (ſaith one) at the New Jeruſalem, by the Finger of Jehovah, and is not to be ſold, but to beſeen, at the ſign of Glory, of every one that lifts up his eyes to Heaven; where he may plainly perceive, Deum eſſe mentem, Architectricem, intelligentem, ſapientem, potentem, &c. This leſſon is fairly lined out unto us in the brows of the Firmament, which therefore we are bidden to behold and diſcern; ſith therein God hath made himſelf viſible, yea legible, even his eternal Power and God-head; ſo that men are left without excuſe, Rom. 1.20. But becauſe this Book of Nature (with its three great Leaves, Heaven, Earth, and Sea) though never ſo diligently read over, cannot bring a man to the ſaving knowledge of God in Chriſt, nor make him perfect, throughly furniſhed unto all good works; behold another and better Book, even that of the Holy Scriptures, ſet forth, verſ. 7, 8. &c. of this Pſalm, that like as where the Philoſopher endeth, the Phyſician beginneth, ſo where Nature faileth us, Scripture may inform and comfort us. In this excellent Pſalm then we have the ſum of all true Divinity, ſaith Reverend Beza, the end whereof is to give us that knowledge of God, and of his holy Worſhip, whereby we may be made partakers of eternal life. Here then in the ſix firſt Verſes the Prophet ſheweth, that God manifeſteth his glory to Mankind by his Works; and firſt by the Work of Creation, verſ. 1. Next, of Government, verſ. 2, 3, &c. and that, 1. In the revolution of the ſtarry Sky, which revolution, firſt cauſeth a perpetual viciſſitude of Days, and Nights, and ſo declareth the glory of God. 2. It beſpeaketh all people at once as a Catholique Preacher of Gods glory, verſ. 4, 5. Secondly, In the conſtant courſe of the Sun (that common Servant as his Name importeth) verſ. 4. who with his motion, verſ. 5. enlightneth all things with his Light,Foord. and pierceth all things with his Heat, verſ. 6. Thus the Heavens declare the glory of God; that is, they yeeld matter and occaſion of glorifying, him according to that Pſal. 145.10. All thy Works praiſe thee, O Lord, but thy Saints bleſs thee. Some Philoſophers, and with them ſome Rabbins, have deemed,Maimonides or rather doted, that the Heaven was a living Creature, and did actually praiſe and ſerve God. But this conceit is exploded by the wiſer ſort; and that Axiom maintained, Formica coelos dignitate ſuperat, a Piſmire (becauſe a living Creature) is more excellent than the whole viſible Heavens. As for the Saints and Servants of God, it is truly affirmed by Divines, that there is not ſo much of the glory of God in all his Works of Creation, and Providence, as in one gracious action that they perform.
And the Firmament ſheweth his handy-work] The Expanſe or out-ſpread Firmament. It is taken both for the Air, Gen. 1.6. and for the Sky, Gen. 1.14. the whole Cope of Heaven, which ſheweth, Quàm eleganter & ad amuſſim operetur Deus manibus ſuis.; Vatablus,how neatly and exactly God worketh with his hands, which are attributed to him for our weakneſs ſake.
Verſ. 2. Day unto day uttereth ſpeech] Some read it, one day ſucceeding another uttereth (or Welleth out, Sicur fons ſcaturiens. R. Menahem.as a Fountain, continually, and plentifully) ſpeech, yet without ſound; by a dumb kind of eloquence, eructant; by a continual revolution and ſucceſs of days men are inſtructed concerning the Power and Providence of God, as alſo concerning his truth and faithfulneſs; for if God hath hitherto kept promiſe with Nights and Days, that one ſhall ſucceed the other; will he not much more keep promiſe with his people? Jer. 33.20, 25.
And Night unto Night ſheweth knowledge] Days and Nights by their perpetual courſe and order, Dei potentiam & ſapientiam concelebrant; there being no leſs neceſſity of the Night in its kind, than of the Day. The knowledge it ſheweth us, is, that man in himſelf is weak, and cannot long hold out hard labour; that he is permitted to ſleep a while, and take his reſt; that he muſt abridge himſelf of ſome part of his reſt to commune with his own heart on his bed, and be ſtill; that if hee beſtir not himſelf, and do up his work quickly, the Night of Death cometh, when no man can work, &c.
Verſ. 3. There is no ſpeech, nor language, where their voyce] And yet few hear theſe Catholique Preachers, theſe Regii Profeſſores, theſe real Poſtilles of the Divinity, as one ſtileth them, who do preach to all people at once, Non ſolum diſerte ſed & exertè, at ſurdis plerum que fabulam, they are by the moſt as little reſpected as is the Cuckoe in June.
Verſ. 4. Their line is gone out through all the earth] Or, their rule, or direction, or delineation, or Scripture (confer Iſa. 28.13.) Quòd in coelis tanquam in volumine omnibus conſpicuo deſcript a ſit Dei gloria, becauſe that in the Heavens, as in an open Book,foreign is written down the glory of the Creator. The like is done alſo in other leſs conſiderable Creatures: every of which do after a ſort write as well as ſpeak, and have a Pen as well as a Tongue. The Chaldee word for a Mint ſignifieth alſo a Book of Hiſtories, becauſe in that one Herb large ſtories of Gods Wiſdom, Might, and Love are deſcribed unto us. The ſame word alſo that ſignifieth an ear of Corn, ſignifieth a word, becauſe every Field of Corn is a Book of Gods praiſe, every Land a Leaf,foreign every Sheaf a Verſe, every Ear a word, every Corn of Wheat a Letter, to expreſs the glory of God by. Praeſentem narrat quaelibet herba Deum. Antony the Eremite being asked by a certain Philoſopher, how he could contemplate high things, having no help of Books? anſwered, That the whole World was to him inſtead of a well-furniſhed Library, this he had ready by him at all times and in all places,Aug. de doct, Chriſt. l. 1. Niceph. l: 8: c: 40: In vita Bern. and in this he could read when he pleaſed the great things of God. Bernard alſo ſaith, that the time was when he had no other Maſters niſi quercus & fagos, but the Oaks and Beech-trees.
In them hath he ſet a Tabernacle for the Sun] That Prince of Planets, but ſervant to the Saints of the moſt High, as his name importeth; ſo ſweet a Creature he is, that Eudoxus the Philoſopher profeſſed, that he would be content to be burnt up by the heat of it, ſo he might be admitted to come ſo near it as to learn the nature of it. A Tabernacle, or ſlitting-tent it is here ſaid to have in the Heavens: becauſe it never ſtayeth in one place, but courſeth about with incredible ſwiftneſs.
Verſ. 5. Which is as a Bridegroom coming out of his Chamber] ſc. after long expectation, with a great deal of pomp and gayety; ſuch is the Sun-riſing, when hee firſt ſhe weth himſelf above our Horizon. Kimchi addeth, that as the Bridegroom when he is abroad haſteneth home to his Bride, ſo doth the Sun to his deſcent, anhe'at ad occaſum, Eccleſ. 1.5.
And rejoyceth as a ſtrong man (or Champion) to run a race] readily running, and effectually affecting all things with his heat. The Perſian Angari or Poſts, the Oſtrich, the wild Aſſe, the Buſtard, the Dromedary,De aſcenſmentis in Deum, grad. 7 the Eagle is nothing ſo ſwift as the Sun. Bellarmine ſaith, that he runneth in the eighth part of an hour ſeven thouſand miles. This dumb Creature gives check to our dulneſs; as Balaams Aſſe alſo did to that Prophets madneſs.
Verſ. 6. H… going forth is from the end of the heaven] i. e. from the Eaſt unto the Weſt, in which courſe notwithſtanding, while he compaſſeth the circle of Heaven and Earth, he viſiteth the South and the North, and is unweariable.
And there is nothing hid from the heat thereof] i.e. from the benefit of the Suns heat, who is ut cor incorpore, as the heart in the body, ſaith Aben-Ezra: all things feel the quickning heat of the Sun; not only the roots of Trees, Plants, &c. but Metals, and Minerals in the bowels of the earth.
Verſ. 7. The Law of the Lord is perfect] Or, Doctrin: the whole Word of God, commonly diſtinguiſhed into Law and Goſpel, is perfect immaculate, ſincere, entire, compleat. It Tully durſt ſay, that the Law of the twelve Tables in Rome did exceed all the Libraries of Philoſophers, both in weight of authority, and fruit-fulneſs of matter, how much rather is this true of Gods Law, ſaith a Learned Writer? Nothing may be added to it without marring of it, Prov. 30.6. Note this againſt Jewiſh, Popiſh, and Turkiſh Traditions, and additions; as alſo againſt Antiſcripturiſts, and Anabaptiſts, who at firſt rejected all Books but the Bible; and after that grew ſo wiſe as to be religious enough without that alſo. And laſt of all, they came to blaſpheme that bleſſed Book, as a dead Letter, and a beggerly Element, &c. when as the Apoſtle telleth us, that all Scripture is pure, precious, and profitable for Doctrin, for reproof, &c. that the Man of God may be perfect, &c. 2 Tim. 3.16, 17. Here in this, and the two following Verſes, it is eaſie to obſerve; …. That every of them are in the Hebrew written with ten words. 2. That here is a Six-fold commendation of Gods holy Word. 1. By the ſeveral names thereunto given, Law, Teſtimony, Statutes, &c. 2. By the Nature, perfect, ſure, right &c. 3. By the effects, converting the ſoul, making wiſe the ſimple, &c.
Converting the Soul] This no Doctrin beſides can do. Plato went thrice to Sicily to convert Dionyſius the Tyrant, but could not. Ambroſe ſaith well of Polemo, Integra eſt Doctrina, ac proinde animo… redintegrat. Jun. De Elia & jejunio cap. 12who of a Drunkard, by hearing Xenocrates, became a Philoſopher, Si reſipuit à vino, fuit ſemper tamen temulentus ſacrilegio, if he gave over his Drunkenneſs, yet he continued ſtill drunk with ſuperſtition. Seneca the Philoſopher wrote a Book (now loſt) againſt ſuperſtitions, but yet lived and died in them; Colebat quod reprehendebat, agebat quod arguebat, quod culpabat adorabat, ſaith Auſtin of him, he exerciſed what he condemned, and would not leave what he did ſo utterly diſlike. But the Word works a tranſmentation, an entire change of the mind, and manners, a new Creation, 2 Cor. 5.17.
The testimony of the Lord is ſure] Theſe words are faithful and true, Rev. 22.6. they are all in righteouſneſs, neither is there in them any thing perverſe or froward, Prov. 8.8. Teſtimonies they are called, 1. Becauſe they teſtifie (as a Record) to all Ages what the will of the Lord is, Joh. 5.39. 2. They were given with great conteſtation, and preſſing of all men to keep them. 3. They will be a witneſs againſt all ſuch as do not. The Goſpel alſo is called a Teſtimony, 1 Cor. 2.1. 2 Theſ. 1.10. Iſa. 18.20.
Making wiſe the ſimple] That is, the humble, teachable, and ſuch as are not puffed up with a conceit of their own wiſdom, 1 Cor. 7.18. the very entrance into Gods word giveth light, it giveth underſtanding to the ſimple, or to the perſwadable, Pſal. 119.130. It is reaſonable milk, 1 Pet. 2.2.
Verſ. 8. The ſtatutes of the Lord are right] As being the iſſue of the moſt righteous will of God. Of humane lawes Demoſthenes ſaith, that they are foreign, the invention of the Gods. Much better may wee ſay the like of this law here commended: Right it is, becauſe it teacheth men the right way to life, non flexuoſum quale docet care & cautio humana; Right alſo, becauſe it ſpeaketh right to every mans caſe and condition; de quolibet in re ſua, affording a ſalve for every ſore, a medicine for every malady; ſo that it may better bee called than was that famous library at Alexandria, foreign Phyſick for the ſoul, food and Phyſick both, and of the beſt ſort, the beſt of the beſt.
Rejoycing the heart] This is the proper work of the Goſpel; the ſweet promiſes whereof hid in the heart, and there mingled with faith, make it to over-abound exceedingly with joy, and to conceive ſtrong conſolation; the Martyrs of all ages ges for inſtance. And although it bee the Doctrine of the Croſſe, yet Le…ythos babet in malis, it hath cordialls of comfort, ſuch as the World can neither give, nor take away: the Goſpel is a precious book; every leaf drops myrrhe a… mercy. We ſhould therefore prize it much more than Caeſar did his Commentaries; Major fuit cura Caeſari libellorum quam purpurae; for ſwimming through the waters to eſcape his enemies, hee carried his books in his hand above the waters, but loſt his robe. Now what were his books to Gods?
The Commandement of the Lord is pure] And ſo differeth from humane lawes, which eſtabliſheth wickedneſſe ſometimes; as thoſe of Lycurgus did ſome kind of theft, adultery, &c. Humane Doctrines alſo are mixt with many errours. Irenaus juſtly taxeth Plato for this that hee did lacte gypſum miſcere, mingle lime with milk, ſtain the pure ſtream of divine truth with fabulous narrations and fopperies. But every word of God is pure, Pſalm 12.7. & 18.32. See the Notes.
Inlightening the eyes] Giving both light and ſight, Act. 26.18. the ſaving knowledge of God and his will, of our ſelves, and of our duties; and bringing us out of darkneſſe into his marvellous light, 1 Pet. 2.9. When Chriſt came preaching, the people which ſate in darkneſſe ſaw a great light, Mat. 4.16. And wee have a more ſure light of prophecie, whereunto wee muſt take heed as unto a light that ſhineth in a dark place, 2 Pet. 1.19. Whileſt the Moon looketh directly upon the Sun, ſhe is bright and beautifull; but if ſhee once turn aſide, and be left to her ſelf, ſhe loſeth all Her glory, and enjoyeth but only a ſhaddow of light, which is her own: So whilſt men with humility and teachableneſſe turn their faces toward Chriſt revealed in the Goſpel, and thoſe ſtars in his right hand, the faithfull Miniſters, to receive illumination and inſtruction; God doth graciouſly vouchſafe unto them the glorious light of ſaving knowledge. But when they turn their backs upon him and his Oracles, and will needs walk by the light of their own tinder-boxes, kindling a fire, and compaſſing themſelves with ſparks, Iſa. 50.11. they are ſure to be bewildred, and to lye down in ſorrow.
Verſ. 9. The fear of the Lord is clean] That is. The Doctrine which teacheth the true fear of God, is ſuch as cleanſeth the conſcience, ferreteth out corruption, ſanctifieth the whole man, Joh. 17.17. & 15.3. Act. 20.32. & 26.18.
Enduring for evor] For ever, O Lord thy word is eſtabliſht in Heaven, Pſal. 119.89. Heaven and Earth ſhall paſs, but not one jot or tittle of the law; not one hair of that ſacred head ſhall fall to the ground, Mat. 5.18. ſhould all the powers on earth make warre againſt the very paper of the Scriptures, they cannot poſſibly deſtroy it. What God hath written, hee hath written, and it ſhall ſtand inviolable to the Worlds end. Antiochus Epiphanes, Diocleſian, and other Tyrants have attempted to burn up all Bibles: but could never effect it. Other lawes, and Religions are antiquated and altered, as all Hiſtories teſtifie; not ſo this.
The Judgements of the Lord are true] Heb. Truth, as comming from a God of Truth, and without iniquity, juſt, and righteous is hee, Deut. 32.4. All his ſayings are faithfull, and therefore worthy of all acceptation. 1 Tim. 1.15. The Eternity of Iſrael cannot lye, 1 Sam. 15.29. Hee will not ſuffer his faithfullneſſe to fail, nor alter the thing that is gone out of his mouth, Pſal. 89.33. foreign ſaith Plato; Truth is laſting, and foreign, Truth is ſweet, ſaid Mercuries Prieſts when they are their figs. Divine Truths ſhould bee ſo to us, in a ſpeciall manner. And as Cyprian, in any great doubt or difficultie would call to Paulus Concordienſis (who was his notary) for Tertullians works ſaying, Da Magiſtrum, Reach hither my Maſter; ſo ſhould wee call for the Bible, and there-hence fetch ſatisfaction, and ſettlement, as holding it infallible.
And righteous altogether] Not one of them to be found fault with; but all of them every way compleat and abſolute. Juſtificata ſunt ſimul, ſo ſome render it, they are altogether juſtified. What an high eſteem the Jews at this day have of the Law, hath been elſewhere noted; whilſt they carry it uſually about their Synagogues at the end of their ſervice in proceſſion, with many ornaments of Crowns and Scepters; the Children kiſſing it, as it paſſeth by them.Spec. Euro… To their Diſciples they preſcribe, not to write any letter of the law without a coppy, no line of it without a rule, no parchment but made of the skin of a clean beaſt, no word muſt be written in a different colour. No man might carry it behind him,Schicard de… re Reg. H… but lay it next to his heart in his travell; nor read it, but in a clean place; nor ſell it, though the coppy were moth-eaten, and himſelf half famiſhed. The laſt day of the feaſt of Tabernacles they call Shimchah Torah, the rejoycing at the Law. They have choſen alſo then, two, that are called ſponſi legis; one of which is to read the end of it called Chathan Torah, the Bridegroom of the Law ended; the other Chathan Bereſhith, Leo Moden of Jew. rit… 153.becauſe hee preſently beginneth it again; theſe are to expreſſe joy.
Verſ. 10. More to bee deſired are they than gold] Old people are all for profit, young for pleaſure; here's gold for the one, yea the fineſt gold (gold of Fes) in great quantity; here's hony for the other, yea live-hony dropping from the comb,Acaeto melle… Plin. l. 11. c. … liquor of the hony-comb. As Manna had all ſorts of ſweet taſtes in it; ſo hath the word, to thoſe that have ſpirituall ſenſes exerciſed to diſcern good and evill. Great is the ſweetneſſe of humane learning to thoſe that have got a taſte of it, as it was to Pythagoras and Plato, who travelled farre for it; to Julian the Apoſtate, who preferred the ſtudy of it, before all paſtimes whatſoever; to M. Aurelius the Emperour, who ſaid hee would not leave the knowledge hee might learn in one hour, for all the gold that hee poſſeſſed; to Alphonſus King of Arragon, who preferred his skill in the Mathematicks, before the Empire of Germany when it was offered unto him; he profeſſed, that hee had rather loſe his Jewels than his books; and all his Kingdomes rather than that little learning hee had attained unto. How then ſhould we prize divine learning, which is infinitely more precious, profitable, and pleaſant? David had much of it, and yet hee cryes to God ever and anon, Teach mee thy ſtatutes. Moſes was but newly come down from the Mount, and hee preſently prayes as one inſatiate, Lord ſhew mee thy glory. The Angels themſelves know not ſo much of the myſtery of Chriſt, but they would fain know more, 1 Pet. 1.12. Epheſ. 3.10. &c.
Verſ. 11. Moreover by them is thy ſervant warned] Clearly admoniſhed, or fourbiſhed and brightned, Dan. 12.3. made circumſpect. Gods Teſtimonies were Davids counſellors, Pſal. 119.24. better than ever was Polybius to Scipio, Agrippa to Auguſtus, Seneca to Nero, Anaxagoras to Themiſtocles, Plato to Dio, Alexander to Ariſtotle, or Nigidius to Cicero; Princes of old, had their foreign Monitores, Remembrancers. David deſired no better than Gods ſtatutes for his learned counſell, and by them hee reſolved to be ruled; for ſo it followeth,
And in keeping of them] Zenophon writeth that in Lycurgus his lawes this was much to be admired, that whereas all men commended them, yet no other City beſides that of Sparta, would ever obſerve them. Men do rather praiſe right things than practiſe them; as it was ſaid of Demoſthenes. But David was of another ſtrain; hee, after a large encomium of Gods Commandements, is ſet upon the keeping of them; and the rather, becauſe
In keeping of them there is great reward] Not only for keeping, but in keeping of them. As every Flower hath its ſweet ſmell; ſo every good action hath its ſweet reflection upon the ſoul: and as Cardan ſaith, that every precious Stone hath ſome egregious vertue; ſo here, Righteouſneſs is its own reward, though few men think ſo, and act accordingly:
Haud facilè invenies multis è millibus unum,
Virtutem pretium qui putet eſſe ſui.
Howbeit, the chief reward is not till the laſt caſt, till we come to Heaven.Gnekeb… … foreign apu… Graeco…. The word here rendred reward, ſignifieth the heel, and by a Metaphor, the end of a work, and the reward of it, which is not till the end. Sicut opus non eſt uſ que ad mertem perfectum, ſic nec merces, ſaith R. David here; As the work is not done till death; ſo neither is full wages till then to be had.
Verſ. 12. Who can underſtand his errour?] This David ſpeaketh doubtleſs out of a deep ſenſe of his own imperfections, and defects in what the Law (ſo much by him commended) requireth; and to prevent miſtakes, leſt any man hearing him ſpeak of great reward, ſhould think that Heaven may be merited, and Salvation attained by a mans own righteouſneſs. No ſuch matter, beleeve it, ſaith holy David, I have neither done the Law, nor deſerved the reward, but do fly to God by prayer; and three things I have to beg of him; Firſt, that he would graciouſly pardon my ſecret ſins and errours, unknown to my ſelf, or at leaſt to others. Secondly, That he would keep me from proud and preſumtuous ſins, verſ. 13. Thirdly, That he would bridle my tongue and minde from ſpeaking, or but thinking ought that may be offenſive to his Majeſty, verſ. 14. For the Firſt of theſe,Jun. Humanum eſt errare & ignorare errorem ſuum; It is incident to every man to erre, and then to be ignorant of his errours. Certain it is, that our lives are fuller of ſins, than the Firmament is of Stars, or the Furnace of ſparks. And if the beſt mans faults were written in his fore-head, it would make him pull his hat over his eyes, as the Proverb hath it. David here ſeeth ſuch volumes of corruptions in his heart, and ſo many foul Errataes in his life, that he cannot but cry out, Who can underſtand, &c. O cleanſe, &c. The moſt perfect Saints are the moſt ſenſible of their imperfections; as the more delicate the Senſes are, the more ſharply are they affected with what offends them, Rom. 7.14. 1 Cor. 15.9, 10. Alas for us! (ſaith one good man) Ipſa lachrymae ſunt lachrymabiles; we had need to weep over our tears, ſigh over our ſobs, mourn over our griefs, &c. Look how when we have ſwept a room never ſo clean (ſaith Spinaeus) if the Sun do but come into it at the windows,De inſtit, Chriſtian. we ſoon eſpy abundance of filthy motes, mingled with the beams thereof: ſo is it with our hearts, when once illightned. What a blinde buzzard then was he that ſaid, Non habeo Domine quod mihi ignoſcas, Lord, I have nothing for thee to pardon? And no wiſer was Bellarmine that great Scholar, but ill read in his own heart, if that be true that is reported of him, viz. that when the Prieſt came to abſolve him, he could not remember any particular ſin to confeſs, till he went back in his thoughts as far as his youth. Of Philip the Third King of Spain, Val. Max. Chriſt. 263.it is ſaid, that he lived ſo ſtrictly, that he never committed any groſs Crime, or wilful wickedneſs; yet coming to dye, he cried out, O that I had never reigned! O that I had lived a private life in the Wilderneſs, that I might not have now to anſwer for not doing the good, or hindering the evil that I might have done in my government!
Cleanſe thou me from ſecret faults] Secret from my ſelf, many of them (ſins of ignorance and of inadvertency) ſecret from the world, more of them, heart ſins, but not ſecret from the Lord, Pſal. 90.8. Heb. 4.13. Theſe are of daily and hourly incurſion, involuntary and unavoydable infirmities, yet are they ſins properly ſo called; and we muſt be cleanſed from them by the Merit and Spirit of Chriſt: they muſt be repented of in general at leaſt; and then there is a pardon of courſe for them, and they do not uſually diſtract and plunge the Conſcience.
Verſ. 13. Keep back thy ſervant alſo from preſumptuous ſins] Heb. With-draw, inhibit, for we are naturally prone to the worſt of ſins, even the beſt of us, and to lye buried with the World in a bog of wickedneſs, adding rebellion to ſin, and doing wickedly with both hands earneſtly, unleſs God reign us in, and reſtrain us from ſuch enormities.Midraſh Tillin. in Pſal. 191. Pray we therefore as here, Etiam â ſuperbiis contine ſervum tuum. Davids Murthering Ʋriah was a ſin of this ſort. The Rabbins here obſerve how the Propher riſeth in his requeſt, firſt for pardon of leſſer ſins, and then for power againſt greater; like as a Begger, ſay they, firſt craves a little water, and then a Morſel of bread. We ſhould do ſo.
Let them not have dominion over me] Sin will rebel, but it muſt not reign in our mortal bodies, it muſt not play Rex, and bear ſway in the ſoul. Pray hard againſt that in chief, Ne iniquit as victrix dominetur, that our luſts be not our Lords, that vice vanquiſh us not.
Then ſhall I be upright] Then, when I have gotten both pardoning and prevailing-grace, to bee cleanſed from infirmities, and kept from preſumptions and arrogancies, which cum temerario auſu & faſtu fiunt contumaciter, I ſhall bee upright in Gods account, and entire in his obedience.
And I ſhall bee innocent from the great tranſgreſſion] That ſin unto death, 1 John 5. 16. that wickedneſſe with a witneſſe, for which there remaineth no more ſacrifice, Heb. 10.26. and unto which a way is paved by ſins of preſumption with an high hand committed againſt knowledge and conſcience.
Verſ. 14. Let the words of my mouth, and the meditations, &c.] Sint ad beneplacitum verba, &c. Let both my words and thoughts, as well as my life and actions, bee to favourable acceptation; let them be ſuch as may ſuit with thy law and will.Midraſh … lin.
O Lord my ſtrength] Heb. My Rock. In Mare, velin Marah, velin hoc mundo ſay the Rabbines; In the Sea of ſorrow, and all along the Wilderneſſe of this World.
And my Redeemer] Or, My near-kinſman, who is Jeſus Chriſt, in whom we may look for all good from God, by vertue of the Covenant. This David well underſtood, and therefore hee layeth all the weight on this, O Lord my ſtrength and my Redeemer.