The Anatomy of Secret Sins, Chapter 2
PSAL. 19. 13.
Keep back thy ſervant alſo from preſumptuous ſinnes; let them not have dominion over me; then ſhall I be upright, and ſhall be innocent from that great tranſgreſſion.
CHAP. II.
THeſe words containe in them Davids ſecond Petition and requeſt: ſinnes do not only differ in reſpect of openneſſe and ſecretneſs, but alſo in reſpect of the degree of hainouſneſs and greatneſs: now becauſe ſecret ſins ſticks cloſeſt, and are of a more eaſie and adventrous commiſſion, therefore David prays much againſt them, Lord, cleanſe thou me from ſecret ſinnes: And becauſe preſumptuous ſinnes are of a more fearful efficacy, and conſequently (they being uſually the bravings of God even to his face) therefore David prays as vehemently againſt them in this verſe.
This verſe may be conſidered two ways.The words conſidered.
1. Reſpectively, as in connection with the former by that In conjunction with the former.word (alſo) keep back thy ſervant alſo, as if David had ſaid, O Lord I have prayed unto thee to be cleanſed from ſecret ſinnes, and I beſeech thee let me be anſwered, but yet this is not all that I have to requeſt, I have yet another requeſt beſides that, keep me alſo from preſumptuous ſins.
2. Abſolutely, in regard of their proper matter, ſo they In their proper matter.comprehend.
1. The Petitioner [thy ſervant.]
2. The Petition, which reſpects ſins.
1. Preſumption [from preſumptuous ſins.]
2. Dominion [let them not have Dominion over me.
3. The Petitioner who is implyed, and that is God, yet expreſſed by what he ſhould do [keep back, &c.]
4. The Concluſion or inference which he makes from the grant of all this, which is his uprightneſs and innocency, innocency, not abſolute, but limitted, innocent from that great tranſgreſſion. There is more matter in theſe words then you yet well conceive of, I will touch ſome Propoſitions, which might challenge a further proſecution, and then I will ſet down at large upon the main intentions and concluſions from the words conſidered as a connexion of a new requeſt with the former requeſt, theſe things might be obſervable, viz.
SECT. I.
Doct. 1 FIrſt, There may and ſhould be a conjunction, even of great There may and ſhould be a conjunction of great requeſts at once to God.Petitions and requeſts (at once) unto God: As they ſay of graces and duties, that they are connexed (and like ſo many pearls upon one and the ſame ſtring) for we may ſay of requeſts to God, though they be many for kindes, and number, and matter, yet they may be put up in the ſame prayer to God. David ends not at that requeſt (keep me from ſecret ſinnes) but goes on alſo, O Lord, keep me from preſumptuous ſinnes, he multiplies his ſuits according to the multiplicity of his neceſſity and exigence.
Note. There be divers qualities about our prayers, viz.Our prayers muſt be with
1. One is an urgent fervency; when the ſoul doth not nakedly commence the ſuit, propound it to God, and ſay, Lord 1. urgent fervency.hear me, but it doth inforce (as it were an audience and acceptance, it doth ſtrive with God and wreſtle with him, I will not let thee go, unleſs thou bleſſe me, Gen. 32. 26. as Jacob, And, O Lord hear, O Lord hearken and conſi…er; do and deferre not for thy name ſake, as Dan. 9. this is a following of the ſuit with God, as the woman did Chriſt.
2. Importunity: when a perſon renews the ſame ſuit, comes 2. Importunity.often to the door of grace and knocks.
3. Patient perſeverance: I will hearken, ſaith David, Pſ. 85. 3. Patient perſeverance.I will wait, ſaith the Church, Mica. 7.
4. A variety or multiplicity of matter, like as a patient who comes to the Phyſician; Sir, ſaith he, ſuch an ach in my 4. Variety of matter.head, and ſuch crudity in my ſtomack, and ſuch a ſtitch in my ſide: ſo when we come to the Lord in prayer, we may and ſhould open not only one want, but all our wants; and crave help not in one thing, but in every thing: we ſhould multiply requeſts, O Lord, ſaith David, in Pſal. 51. I was conceived in ſinne, but do thou cleanſe that; and I ſhed the blood of Uriah, do thou pardon that; and I defiled his wife, do thou waſh that; and I loſt thy ſpirit for theſe, but do thou reſtore that; and I weakned and wounded my graces, but do thou renew them: As Paul ſpake, Phil. 4. 6. In every thing by prayer and ſupplication with thanksgiving, let your requeſt be made known to God: ſo I ſay, for every thing let your manifold requeſts go up to God by prayer: And I think that phraſe (in Eph. 6. 18. Praying with all prayer) will reach the point in hand: All prayer extending it ſelf not only to all the kinds and forms of praying, but alſo to all the matters or things for which we do pray.
Reaſons. Reaſons hereof are theſe.
1. God can heare every requeſt as well as any one. A multiplied 1. God hears every Requeſt, as well as any one.requeſt as well as a ſingle requeſt: for he takes not, nor obſerves things by diſcourſe, where one notion may be an impediment to the apprehenſion of another, but all things (by reaſon of his omniſcence) are equally at once preſent unto him.
2. Nay, he can grant many and great requeſts, as eaſily as 2. God can grant many and great Petitions, as well as ſingle and little ones.the ſingle and ſmalleſt Petition. The greateſt gift comes as freely and readily out of his hand, as the moſt common mercy, even Jeſus Chriſt, and pardon of many ſinnes, are of the ſame price with our daily bread. Though the former gifts be (in compariſon with the other) of a much more elevated nature and dignity, yet in reſpect of the fountaine of them, all of them come from the freeneſſe of his goodneſs and love.
3. Chriſt (by whom we are to put up all our requeſts (for he 3. Chriſt is as able to implead many and great Requeſts, as few and ſmall.is our advocate and interceſſor) is as ready and able to implead many and great requeſts, as well as ſome and inferior: As he is our mighty Redeemer, ſo he is our mighty Interceſſor. And his blood is as efficacious and meritorious for many ſins as for ſome.
4. God hath for this end made manifold promiſes; therefore 4, God hath made manifold Promiſes.we may put up many and great requeſts at once; the promiſes are called the wells of ſalvation, and the breaſts of conſolation. Now the living wells will afford a plenty, as well as a ſcanting meaſure of water: the child may move from breaſt to breaſt, and draw enough of either, if one alone will not ſerve: If one promiſe comprehends not all thy wants, yet all of them do; And as God graciouſly comprehends all our ſupplies in all of his promiſes, ſo he hath propounded them all unto us, that we might then there urge him for the ſupply of all our neceſſities.
5. Laſtly, God is rich in mercy, and plenteous in compaſſion; 5. God is rich in Mercy.his mercies are often ſtiled manifold mercies, and his goodneſs is called an abundant goodneſſe, and his redemption a plenteous redemption, and his kindneſs a great kindneſſe. Now mercy is a ready inclination to pity and help, and multitudes of mercies are as a compounded, and doubled, and redoubled opening (as it were) of Gods tenderneſs to do a ſinner good.
Uſes of this might be many, I will briefly touch a few.
Then conceale no one of thy diſtreſſes from God: the heart and Conceale no one of thy diſtreſſes from God.life of man are full of ſinne, and as full of want; there is not any branch of the ſoul, nor limb of the body, nor turning of the life, but is repleniſhed with ſome neceſſity or other. Thou haſt a minde which yet needs to be in…ightned, a judgement which yet needs to be captivated, an heart which yet needs to be converted, and humbled; how many ſinful commiſſions are there which need to be bewailed; how many particular and vile inclinations which need yet to be ſubdued: beſides all this every grace which thou haſt (and there are manifold graces in an holy ſoul) every one of them is in exigence, and needs a more ſpiritual filling▪ both for the habit, and acts, and degrees: Yea, and all our duties are but lame handed motions, which needs more ſtrengthning, or as mixt rivers which ſhould runne more clearly.
In this caſe what ſhould we do? to whom ſhould we go? ſhould we divide the principles of our helps, and go for ſome to God, and for the moſt to the creatures: O in no wiſe, for all our help is only in him, who alone can help all, or ſhould we branch out our helps, and preſent them as a beggar doth his ſupplies, one day open one want, and ſome diſtance of time hereafter, open another; O no, come with all, and with all at once, to God, who is as able, and as willing for many ſinners, as well as for one ſinner; and for many ſinnes in one man, as well as for one in any. As they did with the impotent and ſick man, they b…ought all of him (bed and all) and laid him before Chriſt, ſo ſhould we bring body and ſoul, and every diſtreſſe of either, and preſent the whole bulk, root and branches all before the Lord at once, for a manifold ſupply; we ſhould preſſe upon him for manifold mercies, for abundant ſtrength: for God is able to do exceeding abundantly, above all that we are able to ask or think, Eph. 3.
Beloved, as a mans own unworthineſſe ſhould not prejudice him from being a Petitioner to the Throne of grace, ſo the variety of a mans neceſſities ſhould not diſcourage him to commenſe his ſuits at the Throne of rich mercies: foraſmuch as there is reaſon in God which will diſ-hearten us, and there is reaſon in our ſelves to crave as earneſtly, and as ſimmultaniouſly for all our helps, as for ſome: thou doeſt equally need the pardon of this ſin, as that, and Mercy is as ready, and able for both, as for either. And if that corruption were more ſubdued, and yet this remained altogether untouched, thou wouldſt have as many, and more forcible ſuſpitions of the truth of thy eſtate from this diviſion, and inequallity of thy victory. Wherefore as Abraham in his ſuit for thoſe of Sodom and Gommorrah, took up requeſt upon requeſt, deſcending from high to low, from many to few; ſo ſhould we in our requeſts, aſcend from one ſin to more, from more to many, from many to all; you know that confeſſion of ſins, ſhould not be particular only, but univerſal; and our ſorrow for ſin ſhould reſpect the kinds as well as the particular acts: all which import an Amplitude of grants; ſo much Mercy and ſupply anſwerable to the required latitude of confeſſions and ſorrow.
Object. Object. 'Tis true, ſome one ſin may (upon ſpecial reaſon, either of ſome guilt, or preſent inſolency) be more inſiſted on then another, (as one clauſe in the plea, may be more urged then any other) yet not with the exception of the reſt. Sol. O that ſin, Lord, by which I have diſhonoured thee ſo much, and yet which rageth ſo much, pardon it, ſubdue it, out with it; and not that only, but ſuch ſins, and not them only, but all my ſins, blot them out, cleanſe me from them.
Another Propoſition, which I will briefly touch on, ſhall be this, viz.
SECT. II.
Doct. 2 THat even a good Chriſtian ſhould have a fear of great ſins A good Chriſtian ſhould fear g…eat …ns as well as leſs. Reaſons from, The latitude of original ſin.as well as a care of ſecret ſins: Keep me alſo from preſumptuous ſins.
Reaſons whereof may be theſe.
The latitude of original ſin, which as it is yet remaining in the beſt, ſo it i… in them an univerſal fountain naturally apt to any vile inclination: though actual ſins may be divided in the life, yet they are all united in their ſpring, (i) they are all of them virtually as ſo many potential effects involved and lurking in original ſin, as their cauſe, which how far it may work, both from its own ſtrength, and the aſſiſtance of temptions and occaſions, if God doth not actually prevent and interpoſe, if we put not forth our fear, and watch, we may with miſerable experience both, know and bewail.
2. The inſtances of great tranſgreſsions: even thoſe Saints, 2. The beſt Saints have been guilty of great Tranſgreſſions.who have been as the higheſt ſtars, have left behind them their twinklings, and ſad Eclipſes. Noah, his actual diſtempers by wine: Lot his unnatural defilements by inceſt; David his wounds and bleeding by whoredom and blood; Peter his unkind and troubled denial of Chriſt againſt his knowledge.
Now when Cedars fall, ſhould not the tender plants tremble? if the ſins of others be not our fear, they may be our practiſe; what the beſt have done, the weakeſt may imitate, if they do not hear and fear: there being ſcarce any notorious ſin into which ſelf-confidence will not plunge us; and from which an holy and watchfull fear may not happily preſerve us.
Ʋſe, An Inſtruction from this, and ſo on: Bleſſed is the man that Bleſſed is he that feareth alwayes.feareth alwayes, Prov. 28. 14. When we read of great ſinners in the Scripture, and ſee great falls, and ſins in others, as we ſhould thereupon ſeek to recover them who are thus fallen by our Counſel and prayers: ſo we that ſtand, ſhould take heed leſt we alſo fall, 1 Cor. 10. 12. If that Satan, who would deal with us, could be procured to ſhape out only mean and vulgar aſſaults and ſuggeſtions, to common and unavoidable infirmities and ſinnings, this might ſomewhat abate the vigour and intenſion of our holy fear and circumſpection? yet not altogether, foraſmuch, as he being a ſubtile enemy, trains and facilitates the heart by the frequency of ſmall commiſſions, at length to the boldneſs of great Impieties; or if Satans ſuggeſtions were artificially and extreamly laid, and preſſing to great ſins as well as ſmall, yet if we had natures no way capable to receive the greateſt impreſſions of ſin, but were naturally averſe, and ſtifly indiſpoſed to ſuch temptations, then our carefull fear were not ſo requiſite: But we are not ſhot-proof: Temptations (even to the greateſt ſinnes) have within our breaſt ſome principles which would preſently ſhake hands with them: The actual light and acting grace do ſometimes happily turn them aſide from cloſing, though they keep them at the door, as the Prophet cauſed the Meſſengers who came from the King to take away his life; Yet there is another Principle of corruption which would let them in, and which would co-operate with thoſe temptations, even to Contemplation and inclination, and acting both inward and outward: nay, this corrupt nature of ours alone, (though it doth learn ſomewhat by temptations and occaſions) yet it alone from it ſelf can caſt forth moſt ſore temptations to moſt abhorred ſinnings.
Therefore this we muſt do, fore-paſt ſins muſt be eyed with grief, preſent inclinations with combat, and future with fear: we muſt not in our War imitate the Syrians, who were to fight neither with ſmall nor great, but with the King of Iſrael: No, but we muſt oppoſe all ſins, ſmall ſins as well as great, and great as well as ſmall: thoſe ſins which do encounter us, we ſhould force ſome out, and keep the reſt off. He is a wiſe and ſincere Chriſtian who reſiſts the ſmalleſt, and fears the greateſt ſins: Keep back thy ſervant from preſumptuous ſins.
SECT. III.
Doct. 3 ANother Propoſition which I might obſerve from the words, abſolutely conſidered, is this, That a good man A good man is Gods ſervant.is Gods ſ…rvant, [Thy ſervant from, &c.] We read of divers ſervants in the Scriptures; ſome are the ſervants of men, who apply all their gifts and parts, and ſacrifice the whole method of their beings and expreſſings, to claw and humour the itch and pleaſure of others: All flatterers are ſuch, who are a people of ſlaviſh-bondage, having ſold themſelves from themſelves to ſome perſons. Some are the ſervants of the world, whoſe hearts and labors are beſtowed upon earthly things; and they make even thoſe noble ſouls of theirs to weary themſelves for very vanity; and to increaſe only in that with the leaſt toe, is too excellent to tread upon. Some are the Servants of Satan, mentioned in an inſtrumental Activity and readineſs to entertain and execute his baſe and helliſh inſpirations and motions. Some are the ſervants of ſin, who (quales & quanti) all that they are, and can do, is to fulfill the luſts of their fleſh: there is no ſervant ſo obedientially attending the Command of his Lord, as they to receive, and act the pleaſure of their ſinfull hearts. Some are ſervants to themſelves, who, as if they were born, neither for God, nor man, apply all their will, and ſtrength, and abilities, only to their own ends without any real effectual conſideration to publique good of Church or Country. And ſome are ſervants to God; Moſes was ſo, Simeon was ſo: Moſes my ſervant is deal, ſaid God: Now leteſt thou thy ſervant depart in peace, ſaid Simeon: and David here, (Keep back thy ſervant.) Gods ſervants diſters from all ſervants in the world: every other ſervant looſeth himſelf by ſervice; Note. he is not ſui juris,—in the Law: but the only way to find a mans ſelf, is to be Gods ſervant. Every other ſervant looſeth his liberty by his ſervice; but libertty is then got, when we become ſervants to God: As ſoon as we enter the ſervice, we obtain our freedom: Every other ſervant in ſtrictneſs of Rule, is below a ſon, a child; but every ſervant of God is a ſon of God, and ſhall have not gifts as a meer ſervant may have, but the inheritance which the ſon who ſerveth his Father ſhall have.
There are two ſorts of ſervants under God.
1. Some ſtubborn, who are Servi victi; (as St. Auſt in ſpeaks) The Law of Creation is upon them, and ſo will they, nill they, they are in ſome obediential and ſerviceable Relation.
2. Others are ſervants, not of force, but of affection, not of compulſion, but of election they have choſen God to be their Lord, and have willinglly reſigned up themſelves (in the purpoſe of their hearts) to an univerſal obſervance, and love of him, and obedience unto him, impartially, and conſtantly to do his work. Such a ſervant to God was David: but this obſervation is very general, therefore I paſs unto another, viz.
SECT. IV.
Doct. 4 EVen this. That we are Gods ſervants, ſhould be uſed to move the Lord to help us againſt ſins; you know that in all relations That we are Gods ſervants ſhould be a plea for help againſt ſinnes.there are mutual bonds and duties: the wife owes much of ſubjection to the husband, and the husband owes alſo much of love, reſpect and care to the wife: The Child owes much attendance, reverence, and affectionate duty to the Parents, and the Parents owe much of inſtruction, reproof, correction, nurture, proviſion of Eſtate for the child again: ſo is it betwixt the Lord and his ſervant, though to a mear ſlave, there be no mutual obligation, or elſe it is in that which is weak; yet to a ſervant, who ſtands in that relation, which they call Ingenuous; as much is due from him to his Lord, ſo, ſomething his Lord ought to do for him, to feed him, to cloth him, to houſe and lodge him, to defend him againſt wrong and injuries.
This is it in the caſe of David, Keep back thy ſervant from preſumptuous ſins; as if he had ſaid, O God, thou art my Lord, I have choſen thee, to whom I will give obedience, thou art he whom I will follow, I beſtow all that I am on thee. Now a Lord will help his ſervant: his ſervant againſt an enemy, againſt an enemy who for the Lords ſervice is the ſervants enemy. O, my Lord, help me. I am not able by my own ſtrength to uphold my ſelf, but thou art All-ſufficiency. Keep back thy ſervant from preſumptuous ſins.
Note. I obſerve in Scripture many ſingular Methods to prevail in requeſt upon God; ſometimes he hath been urged from ſomething in himſelf to do things for his Mercies ſake, and for his truth ſake, and for his goodneſs ſake, and for his holineſs ſake: ſometimes he hath been urged from ſomething which he was very tender of, and at which he aims in all his dealings, viz. for his own glory, and for his names ſake: ſometimes he hath been urged, from ſome word or other which he hath let fall, at which the believing ſoul doth catch, (as did Benhadab ſervants from Ahab; thy brother Benhadab) Remember thy word (ſaith David) upon which thou haſt cauſed me to hope, Pſalm 119. Thou ſaidſt thou wouldſt do me good, ſaid Jacob, Gen. 32. Sometimes he hath been urged from the ſpecial relations twixt him and his people; as from that of a Father: Iſa. 64. 8. But now, O Lord, thou art our Father: and this of a Lord. Iſa. 63. 18. The people of thy holineſs have poſſeſſed it but a little while,; verſe 19. We are thine; and in many other places, Remember thy ſervant, and remember thy ſervants.
Beloved, It is a great thing to ſtand in near relations to God: and then it is a good thing to plead by them with God: foraſmuch as nearer relations have ſtrongeſt force with all, the ſervant can do more then a ſtranger, and the Child then a ſervant, and the wife then a Child: but though this urging of God by vertue of our relation be an excellent point, yet becauſe it is not the main intention of the place, I likewiſe paſs it over.
Another obſervable Propoſition may be this.
SECT. V.
Doct. 5 THat our ſpecial Relations to God ſhould be ſpecial Reaſons to work a care not to ſin againſt God. [Keep thy ſervant Our ſpecial relation to God ſhould make us carefull not to ſin againſt God.from, &c.] Thy ſervant: there be many reaſons againſt ſinning: the very nature of ſin carries along with it a condemnation of ſinning, becauſe ſin formerly is a tranſgreſſion, an Anomy, and a Rebellion, which alone is an inglorious thing: Again, The Laws and threatnings of God ſhould be as forcible cords to draw off the heart from ſin: And again, All the Mercies and goodneſs of God ſhould exaſperate the heart againſt ſin. Again, All the Attributes of God might hold us: Now with theſe this alſo may come in, viz. The ſpecialty of our Relation to God, that we are his Children, and he is our Father, we are his ſervants, and he is our Lord: though the common obligations are many, and ſufficienr, yet the ſpecial Relations are alſo a further tie: the more near a perſon comes to God, the more carefull he ſhould be not to ſin againſt God.
Let us who are of the day be ſober, let us not ſleep as do others. 1 Theſ. 5. 6, 8. God hath not called us unto uncleanneſs, but unto holineſs, 2 Theſ. 3. 7. If you call him father, paſs the time of your ſo journing here in fear, 1 Pet. 1. 17. If I then be a father, where is my honor? If I be a Maſter, where is my fear? Mal. 1. 6. I will be ſanctified, (ſaith God) of all them that draw near unto me.
There is a double drawing near unto God.
1. One in reſpect of Office, as the Prieſts of whom he there ſpake, who becauſe their Calling and Office is more high and heavenly, they therefore ſhould be more religious and holy.
2. Another in reſpect of Nature and change by vertue, of which our Relation comes cloſer to God, even this nearneſs ſhould occaſion more care againſt ſinfulneſs.
Reaſons. Reaſons whereof are theſe.
Firſt, Admiſſions of ſinnings here do diffuſe a greater ingloriouſneſs Their ſinnings are moſt diſhonourable to God.to God: ſin is moſt darkning in a white cloud, then in a black, as a ſpot is more eminently diſgracefull in a fair then in a foul cloth. Though the ſins of evil men do prejudice Gods Glory, yet the great ſinnings of good men do occaſion much more: for not only the particular ſinnings ſend up a cloud, but other men by reaſon of them, form out of them a ſmoak of blaſpheming and reproaching of the wayes of God, and the profeſſion of Grace.
Secondly, Their great ſinnings do make them the ſorer wounds Their ſinnings make the greater wounds.and work: no ſinning wounds ſo deep as ſuch, which have more Mercy and goodneſs to control them; and theſe only good perſons do moſt taſte of: much grace received, and much kindneſs conferred, will in caſe of great tranſgreſſions, make the conſcience eagerly to ariſe, and ſting the Offender.Such as profeſs more intereſt in God, ſhould walk more exactly with him.
Ʋſe. What ſhould this teach us, who profeſs more Intereſt in God, more Title to Chriſt, more purity of Religion then others? Why? if we be light, then to walk as Children of the light: if we do profeſs the Goſpel, then to walk as becomes the Goſpel: if we be the Children of God, then to walk as dear Children, cleanſing our ſelves from all filthineſs of the fleſh and ſpirit. None needs to be more circumſpect, then he who is called to holineſs: his very relation is of a tender (though high) nature, he cannot ſin but he grieves a father; yet this is as true, that none of our relations exempt us from temptations and aſſaults, which call upon us to be watchfull and prayerfull: If temptations drive thee not to thy knees, they will drive thee eaſily to the ground… no more but this; no man ſhould ſin, and no man ſhould be more carefull, then he who is moſt good; for if he offends, then God ſuffers, Chriſt ſuffers, the Goſpel ſuffers, Religion, Profeſſion, Chriſtians, and all.
O then let us improve our intereſt in our God: Should ſuch a man as I flee, ſaid Nehemiah; ſo then, ſhould ſuch a man as I ſin thus, walk thus, live, do thus? Why? God is my God, he is my Father, I am his child, his ſervant. If I ſhould ſin, ſin would not only be my own wound, but his diſhonour: I may not ſo abuſe his love, his mercies, his Calling, his honouring of me. Others look on me, but I muſt look on my God, and on his honour.
Thus have you the general obſervations of the Text, now I come to a more punctual and intimate view of them both in the petition, and in the concluſion of them, conſider the words as a Petition, they yield unto us two main conſiderations.
1. One of ſin in preſumption, [Keep back thy ſervant from preſumptuous ſins.
2. Another of ſin in Dominion, [Let them not have dominion over me.]
Firſt, For preſumptuous ſins; there are divers expoſitions of theſe words.
1. Keep me Ab alienis, ſcilicet peccatis, from thoſe ſins which by the ſuggeſtion or temptation of others I am inticed to; or as others, Ab alienis, (i) falſis diis, from another, or falſe gods that I do not ſerve them, and be not captivated by them; theſe think the Word to be Zurim from Zur, which ſignifies Alienari.
2. Keep me a ſuperbiis (Mizedim a verbo zud) which ſignifies ſuperbire, aut ſuperbie & temere agere; the word in Hiphel ſignifies to do a thing, de induſtria & per preſumptionem. Before David prays to be kept from ſinnes of ignorance, and here from prides; from ſuch ſins as are done inſolently and knowingly; Some tranſlate it, keep me from proud ſinnes, others from inſolent ſins, by which are meant manifeſt ſinnes, open tranſgreſſions, committed with contumacy, and with a high hand; but to hold to the expreſſion in the Text, Preſumptuous ſinnes. And the Obſervation is this.