and I shall be whiter than snow 10 Make me to heare ioy and gladnes that the bones which thou hast broken may reioyce 11 Hide thy face frō my sins rase out all mine iniquities 12 Create in me a cleane heart O God and renew a constant spirit within me 13 Cast me not away from thy face and take not thine holy spirit from me 14 Restore vnto me the ioy of thy saluation and support me with thy free spirit 15 I will teach thy waies vnto the wicked that sinners may be conuerted vnto thee 16 Deliuer me from blood O God the God of my saluation and my tongue shall sing ioyfully thy righteousnes 17 Thou shalt open my lips O Lord and my mouth shall shew foorth thy praise 18 For thou delightest not in sacrifice otherwise would I giue it thou delightest not in burnt offring 19 The sacrifices of God are a contrite spirit a contrite and broken heart O God thou despisest not 20 Be fauourable vnto Sion according to thy good will build the walles of Ierusalem 21 Then shalt thou take pleasure in the sacrifices of righteousnes the burnt offring and oblation then shall they offer calues vpon thine altar ANALYS PSALM 51. The inscription of this Psalme doth particularlie aduertise vs 1. Of the author thereof namely Dauid and of the person vnto whose charge it was committed to order the singing of the same vers 1. 2. Of the time when the said Psalme was indited occasion whereupon the said Psalme was indited The time of inditing the said Psalme was shortly after the Lord had addressed the Prophet Nathan vnto Dauid to reprooue and conuince him of his adultery with Bathshebah and of his murther in the person of Vriah The occasion of inditing it was the reproofe and conuiction performed by the said Prophet For Dauid being drawne thereby to a serious consideration of the sayd sinnes to the end he might leaue to the Church of God a testimony of his repentance and a direction both to Prince and subiect how to demeane themselues in the case of any their transgressions against the Lord thought meete to indite and divulge this most worthie Psalme Now in the said Psalme the Prophet Dauid tendereth vnto the Lord his humble sute 1. For himselfe From the beginning of the 3. verse to the end of the 19. 2. For the Church and common-wealth of Israel verse 20.21 The sute he maketh for himselfe is partly 1. For pardon of his sins vers 3.4.9.11.16 2. For restitution to his former estate Of inward grace and sanctification v. 12. Of outward fauors prerogatiues v. 13.14 These seuerall sutes he maketh for himselfe he tendreth first singly and soliciteth each of them in a peculiar sort then hee propoundeth them ioyntly and pleadeth in common for the grant of them all vers 15.16.17.18.19 The request he maketh for pardon of his sinnes is expressed in these different formes of speech 1. Be mercifull vnto me in blotting out mine iniquities as it were out of the booke of debt and account wherein thou hast recorded them vers 3. 2. Wash and clense me from my sin vers 4. to note that sinne is meerly pollution and filthines 3. Purge me from my sinne with hyssope vers 9. that is by the blood of the Messias the sprinkling wherof vpon vs for the purgation of our sinnes was represented by the ceremonial sprinkling of hyssope 4. Hide thy face from my sinne vers 11. 5. Deliuer mee from blood vers 16. that is from the guilt of my bloodie sinnes and from the particular punishment due vnto them Howsoeuer it hath pleased the Prophet to deliuer his sute for the remission of his iniquities in this varietie of phrase we must know that he doth in each of them comprehend this sense Be mercifull vnto me for the pardon of my sinnes vers 3.4.9.11.16 Let vs now see how hee pleadeth with the Lord for the graunt of this pardon To perswade the Lord hereto he vseth sundrie arguments The first whereof is this Arg. 1 Thou art O Lord of a nature gratious and abounding in compassion vers 3. in the middest Therefore accordingly thereto be mercifull vnto me for the pardon of my sinnes vers 3. in the beginning and end Hauing remembred vnto the Lord the exceeding goodnes and gratiousnesse of his nature with request that the Lord would answerably thereto proceede with him now least some exception might be taken against him for impenitencie and disacknowledgement of his offence the Prophet doth acquaint the Lord how hee demeaneth himselfe in this behalfe namely that he doth with griefe of heart humbly confesse and acknowledge his iniquities Which confession he maketh as hauing a speciall eye and regard to the Lords promise of mercie in the case of our returne vnto him by vnfained confession and humiliation Out of this argument hee pleadeth thus with the Lord for remission of his sinnes Arg. 2. Who with a sensible feeling and griefe for his sinnes doth humbly confesse and acknowledge them vnto him O Lord it may please thee to be mercifull in the pardon of his sins This is the Lords promise in effect But I with a sensible feeling and griefe for my sins do humbly confesse and acknowledge them vers 5.6 Therefore it may please thee to be mercifull vnto me in the pardon of them vers 3.4 The Assumption is by the Prophet amplified diuersly 1. By noting the end of this his confession which is that it may thereby appeare how iustly the Lord hath proceeded with Dauid both in reproouing him for his sinne by the Prophet Nathan and in punishing him by the death of his child vers 6. in the later part where it is said That thou maist be knowne to be iust in thy speaking that is in thy reproofe of me made by Nathan and pure when thou iudgest that is found vpright in thy proceeding with me when thou diddest punish me in the person of my childe 2. By setting downe the very roote and spring of the sinnes confessed by him namely the originall corruption of his nature whereof he confesseth himselfe guiltie euen then when he was formed and cherished in the wombe of his mother vers 7. 3. By declaring the forme and manner of committing the sinnes confessed which was wittingly and with knowledge vers 8. Where the Prophet to aggrauate his sinne acknowledgeth That the Lord not onely requireth at his hands an vpright cariage of life as things which he loueth and delighteth in which is expressed by saying that the Lord loueth truth in the inward affections that is hee loueth and requireth the integritie of the heart and a cariage answerable thereto But had also acquainted him with the knowledge of that which he loueth and requireth For the wisedome which the Lord taught him in the secret of his heart was the knowledge hereof namely that the Lord required at his hands a forbearance of all sinfull actions and particularly of murder and adulterie as also a performance of such
and marke of foolishnes by comparing himselfe vnto a beast Hitherto the first and maine issue of the dispute betwixt the Spirit and the flesh hath been together with the reason and ground thereof related vnto vs namely That God is good to Israel Now the second issue being a conclusion deduced vpon the former is to be imparted with vs. This second issue of the said dispute is the Prophets profession of his perpetual dependance vpon the Lord ver 23. in the former part Where the Prophets protestation of euer being with the Lord I interprete as meant of adhering and cleauing alway vnto him by a liuely and constant faith in his promises it being faith which first worketh and after intertaineth our spirituall and real vnion with him Besides it was a defect in the Prophets faith which made ouerture to this dispute betwixt the Spirit and the flesh and therefore to shew how he hath profited by the victorie of the Spirit and how ready he is to eschew hereafter the like fault of distrust in the Lord hee solemnely professeth that he will euer rest and relie vpon him Lastlie the nature of the arguments alleaged to perswade and confirme his perpetual being with the Lord doth best sute with the said interpretation and point of perpetuall dependance vpon the Lord. This second issue then of the conflict aboue remembred being a consequent of the first and maine issue is by the Prophet inferred thus I finde in the Sanctuarie that as God is a seuere Iudge to the wicked so hee is gratious and good to Israel vers 1. Therefore I professe that I will euer depend vpon him vers 23. But for a further encouragement of his hart herein and that it may appeare he hath other good warrant for this his profession he doth to the reason already alleaged adde sundry excellent inducements whereby to perswade the withdrawing of his confidence from al worldly meanes and the reposing thereof wholy vpon the Lord. His second reason therefore to this purpose is this Thou diddest support me in this temptation and conflict by the direction and power of thy spirit and word verse 23. in the end Therefore hauing this experience of thy assistance and fauour towards me I will euer depend vpon thee vers 23. in the beginning The third inducement of this his profession is of this sort Thou wilt guide me in case I depend vpon thee by the addresse and light of thy word in the way to eternall glorie vers 24. Therefore will I euer rest vpon thee vers 23. The fourth argument perswading this dependance is concluded thus If I will depend vpon any other besides thee then is there some in heauen or earth whom I honor and serue besides thee But there is none in heauen or earth whom I honour and serue besides thee vers 25. Therefore will I not depend vpon any other besides thee vers 23. The Prophet stayeth not here but proceedeth on to a fift reason thus Who is euer vnto me in whatsoeuer my distresses a compleat sufficiencie of all comfort strength and happines on him will I euer depend But the Lord is euer to me in whatsoeuer my distresses a compleat sufficiencie of all comfort strength and happines vers 26. Therefore the Lord is hee on whom I will euer depend vers 23. He yet ceaseth not but to aduance his confidence and reposing vpon the Lord he draweth into muster a sixt motiue disputed thus If they who leaue and abandon thee to rest vpon others shall certainly perish then will I O Lord euer depend vpon thee But they who leaue and abandon thee to rest vpon others shall certainly perish vers 27. Therefore I resolue euer to depend vpon thee vers 23. For a further warrant and reinforcement of the profession he maketh to rely only and wholy vpon the Lord he tendereth vnto vs this conclusion If my happines consist in resting onely and wholy vpon the Lord I professe and resolue euer to rest vpon him But my happines consisteth in resting wholy and onelie vpon the Lord vers 28. in the beginning Therefore I professe and resolue euer to rest vpon him vers 23 and vers 28. in the end To close and shut vp this his profession he doth in the last period of the last verse of this Psalme acquaint vs with the end of his perpetuall dependance vpon the Lord which is this That hee may the Lord honouring this his dependance with continuall fauours and blessings vpon him haue alwaies cause to declare and magnifie the Lords gratious proceedings towards him vers 28. in the end PSALM 84. 1 TO the Master of the Quier amongst the children of Corah a Psalme deliuered to be sung vpon Gittith 2 O Lord of hostes how amiable are thy Tabernacles 3 My soule longeth yea fainteth also for the courts of the Lord mine heart and my flesh crie out with longing to come to the mightie and liuing God 4 Yea the sparrow findeth an house and the swallow a nest for her selfe where she may lay her young But thy altars O Lord of hostes my King and my God 5 Blessed are they that dwell in thine house who praise thee continually Selah 6 Blessed is the man who hath in thee power to goe in thy paths according to his heart 7 They going through the vale of Mulberies make it a fountaine The raine also of blessings couereth them 8 They goe from strength to strength that they may appeare before God in Sion 9 O Lord God of hostes heare my prayer hearken O God of Iacob Selah 10 O God our shield behold me and looke vpon the face of thine annoynted 11 For one day in thy courts is better than a thousand elsewhere I had rather be a doore-keeper in the house of my God than to dwell in the tabernacles of wickednes 12 For the Lord God is a Sunne and shield vnto vs The Lord giueth grace and glorie no good thing doth he withhold from them that walke vprightly 13 O Lord of hostes blessed is the man that trusteth vpon thee ANALYS PSALM 84. The inscription nameth not the author of the Psalme it noteth onely the person to whose charge it was committed to be sung and the instrument called Gittith on which it was to be sung Touching the Psalme it selfe the argument is this The Prophet Dauid being through the practise and tyrannie of his enemies barred from all accesse vnto the place of the Lords publike worship and seruice which place is called vers 2. by the name of Tabernacles in the 3. verse the courts of Iehoua in the 4 Altars in the 5. and 11 the house of the Lord maketh this humble sute vnto the Lord That he may find fauour with the Lord for his returne vnto the place of his publike worship vers 9. That this motion here set downe is the particular solicited and vrged in this Psalme may appeare by conferring the 9. verse with the 3. and the 11. For what he longeth for in the 3.
and magnifieth in the 11 the grant of that hee doth without doubt earnestly sue for and presse in the 9 there being in the whole Psalme no other subiect wherewith his intercession can properly sort and agree But in the 3. he longeth for his returne vnto the Courts of the Lord and in the 11 he esteemeth his presence in them though it were but for a day and in the qualitie of a doore keeper a matter of the greatest happines It is therefore his repaire againe vnto the place of the Lords publike worship for which he is an humble suter Now the grant of this sute the Prophet doth perswade by sundry arguments the first whereof doth represent vnto the Lord how passionatly the Prophet doth long for his returne vnto the tabernacle out of a perswasion on the Prophets part that the Lord will not suffer to rest vnsatisfied so holy and religious a longing of his poore seruant The conclusion is this If I doe passionatly long to repaire againe vnto thy Tabernacle I pray thee O Lord let me finde fauour in thy sight for my repaire thereto But I doe passionatly long to repaire againe vnto thy tabernacle vers 3. Therefore I pray thee O Lord let me finde fauour in thy sight for my repaire thereto vers 9. The Assumption is deliuered and recorded by the Prophet in the third verse where he protesteth in expresse termes that his desire to returne vnto the place of the Lords worship which place he there calleth the courts of the Lord and likewise by the name of the Mightie and liuing God is such as is very passionate and accompanied with an extraordinarie fainting of his soule yea such as draweth his heart and flesh that is his whole person into an extremitie of inward and outward crying vnto the Lord for obtaining contentment in the sute he maketh The said Assumption is amplified 1. By recommending the Lords Tabernacle by way of admiration as most worthie of all loue and regard it being the place of his presence and where he acquainted his people with his mercie to them in the Messiah and with his iustice against sinne From this argument he reasoneth thus Thy Tabernacle O Lord is most worthie of all loue and regard vers 2. Therefore doe I exceedingly long to returne vnto it vers 3. 2. By noting two effects which doe accompanie this his passionate longing to returne With these he acquainteth the Lord the rather to procure from him satisfaction in his request The one is a fainting and consuming of his heart with griefe during his discontinuance from the Lords house vers 3. in the former part The other is the crying of his whole person vnto the Lord aswell inwardly with his hart as outwardly by his voyce and some humble gesture of body for obtaining a grant of his sute vers 3. in the later part 3. By imparting vnto the Lord the miserie and vnhappines of his present condition the consideration whereof wrought in the heart of the Prophet a longing for some change and alteration in his present estate by repayring againe vnto the holie assemblies As if he should thus say My present condition is altogether vnhappie and miserable No marueile therfore if I long for a change thereof by my returne vnto the Lords house The former part of this reason is not in direct termes expressed by the Prophet but in steed thereof he hath yeelded and set downe a cleare proofe of the same containing such a description of happines as is incompatible with the Prophets present estate The proofe containing the said description is this They are happie who haue the libertie of accesse to thy tabernacle vers 5. and 6. These two verses affoord vnto vs from the consideration of the particularities comprised in them this generall sense and description of happines In the 5. verse they are held for happy who haue the libertie of dwelling in the Lords house In the 6. verse hee is reputed happie who hath in and by the Lord the power and libertie of treading and walking in those paths which leade vnto the tabernacle Which paths are called the Lords paths because they are the way to the Lords house But I haue not the libertie of accesse to thy tabernacle vers 4. in the end Where I expound that interrupted speech Thy altars O Lord in this sort Thy altars that is by naming one part for the whole Thy tabernacle is the place from whence I rest banished and whereto I haue not libertie of accesse Which exposition doth fitly answere the comparison of little birds as after shall appeare deliuered in the said verse Therefore I am not happie This conclusion is omitted as a matter so apparant and palpable vpon the setting downe of the premisses as it needes not any particular expressing thereof Of this syllogisme which containes the Prophets deploration of his present vnhappy and distressed condition the Assumption is first handled and then the Proposition The Assumption is cleared by a comparison of Dissimilitude wherein is shewed how the present estate of the Prophet is different and vnlike to that of the little birds who are allowed liberty to flie vnto the tabernacle there to rest and breede The Dissimilititude is this The sparrow and the swallow finde by thy prouidence libertie of accesse to thy tabernacle there to rest and breede vers 4. in the former part But thy tabernacle is the place whereto I can haue no accesse but rest banished from it vers 4. in the later part You may see hereby how aptly the said interrupt speech serueth as a reddition to the comparison deliuered in the former part of the verse Neither neede wee feare that any absurditie will follow in case the former part of the said 4. verse be interpreted as is set downe For the tabernacle being spacious and large and the composition thereof such as it was distinguished into sundrie parts no marueile if little birds did find the commoditie of resting and breeding in some parts thereof though not in the Sanctuarie or neere the Altar The Proposition of the said syllogisme is amplified by noting two seuerall kindes of persons to whom the said description of happines doth agree The first kinde is of Priests and Leuites who vers 5. are defined to be such as daily reside in the tabernacle and are there imployed in the seruice of worshipping and praising the Lord. The second is of the Israelites who repayred out of the countrey to appeare before the tabernacle v. 6 where it is said that they haue liberty according to their hearts desire to tread the Lords paths that is the paths which leade vnto the Lords house These countrie Israelites who tendered their appearance before the Lord according to the statute enacted in that behalfe Exod. 23.17 and Deut. 16.16 these Isralites I say are by the Prophet described by setting out vnto vs 1. Their resolute enduring of all the difficulties and incommodities that accompanied their repaire vnto the
according to thy feare 12 Teach vs so to number our daies that thereby wee may haue an heart of wisedome 13 Returne O Lord how long and be pacified towards thy seruants 14 Fill vs with thy mercie euery morning so shall we reioyce and be glad all our daies 15 Comfort vs according to the daies that thou hast afflicted vs and according to the yeeres wherein we haue seene euill 16 Let thy worke appeare vpon thy seruants and thy glorie vpon their children 17 And let the beautie of the Lord our God be vpon vs and direct in vs the worke of our hands direct I say the worke of our hands ANALYS PSALM 90. In the front of this Psalme there is set an inscription to informe vs of these two circumstances 1. Of what kinde this Psalme is 2. Who is the author thereof The former circumstance doth aduertise vs that this Psalme is in the nature of an humble petition as may appeare by the 12. and 13. verses and so by the rest to the end of the Psalme The other doth notify that Moses was the author of the said petition And to the end we might hold it in extraordinary accompt and recommendation Moses the inditer thereof is set forth vnto vs vnder this worthie and honorable title That he was a man of God that is A man both imployed by God as a great Prophet and Commaunder amongst his people and likewise pleasing the Lord in the execution of his charge Touching the Psalme it selfe as it is thought to haue been then indited when the Lord had passed sentence of death against the Israelites in regard of the discontentment and murmur they fell into vpon the relation made concerning the land of Canaan by such as were imployed in the seruice of discouering it So it is probable that the occasion thereof grew in that Moses discerning the reall execution of the said sentence and the peoples anxietie and languishing thereupon did out of a commiseration of their present estate and withall that hee might furnish vnto them an addresse how to demeane themselues in an affliction of this qualitie deliuer and recommend vnto the people this forme of prayer The subiect and drift whereof what it is may appeare by drawing into consideration the 12.13.14 and 15. verses Vers. 12. Hauing in the precedent verses first remembred vnto the Lord his former gracious proceeding with his people and then deplored the miserie whereto they were subiect he doth in the 12. verse intreate at the hands of the Lord such grace and direction as whereby they may make a speciall and wise vse of the said miserie And this he calleth numbring of our daies and the hauing of an heart of wisedome Now this numbring of our daies is then performed and this wise hart attained vnto when wee seriously examine and calculate all parts of the miserie incident to our daies and so grow to repentance of heart and dependance on God So as this is one part of the sute made here by the Prophet namely That the Lord would teach the people to make a wise vse of their miserie Vers. 13. In this verse hee compriseth an apparant deprecation of the Lords displeasure as if hee should say Whereas O Lord thou hast in displeasure against our sinnes auerted thy louing countenance from vs I pray thee let it now returne againe and shine on vs change the nature of thy proceeding with vs by desisting from further afflicting vs and by supplying vnto vs a comfortable condition of life And this is the other part of the sute exhibited by the Prophet in this Psalme Vers. 14. He prayeth that the Lord would shew himself good and gracious to his people in some great measure which he calleth a filling of vs euerie morning with his goodnesse Now this great measure of goodnesse on the Lords part consisteth in remouing their present crosse and in supplying vnto them such an estate of life as is comfortable So as this 14. verse containeth also the second part of the said prayer and sute Vers. 15. He soliciteth at the hands of the Lord a present recomforting and reioying of his people Which is one and the same in sense with that which is sued for in the 13. and 14. verse For hee meaneth that comfort and ioy of estate which is to follow vpon the Lords retyring of his afflicting hand and yeelding vnto the people other testimonies of his goodnes So as this verse likewise comprehendeth the second part of the Prophets prayer By examining therefore and weighing the sense of the said verses it appeareth that the prayer comprised in this Psalme by the Prophet Moses is in summe this That the Lord would teach the people to make a wise vse of their miserie vers 12 and withall supply vnto them a comfortable condition of life vers 13.14.15 The whole sute is first solicited from the beginning of the Psalme to the end of the 12. verse and then the later branch thereof to the end of the Psalme The Prophets mediation with the Lord for graunt of the whole sute is grounded vpon two seuerall inducements the first whereof is taken from a comparison of parity accompanied with a testimonie of experience and concluded thus Thou hast heretofore from age to age successiuelie been gracious vnto our predecessors and vs vers 1. Where by this word Habitation the Prophet meaneth the gracious comfort and protection yeelded vnto them by the Lord. Therfore I pray thee O Lord be now likewise gracious vnto vs namely in teaching vs to make a wise vse of our miserie and withall in supplying vnto vs a comfortable condition of life vers 12.13.14.15 The antecedent part of this reason hath a double amplification the one from a Similitude the other from a comparison of the greater to the lesse The Similitude is folded and closed vp in that word habitation but being disclosed and laid foorth in his parts will be this As the house wherein man dwelleth doth yeeld vnto him a place of comfort and rest as also protection against outward iniurie and extremitie So thy fauor O Lord towards our predecessors and vs who haue had no place of habitatiō but haue liued in the quality of Pilgrims hath euer furnished both vnto them and vs special comfort and protection against trouble and distresse The Comparison from the greater to the lesse is in the second verse and discouereth vnto vs the verie originall and roote of the Lords fauourable proceeding with his people The Comparison is this Thou hast been gracious vnto vs thy people before the creation of the world vers 2. Where by a gradation from the lesse to the greater hee expresseth the creation of the world naming first the hils then the earth and lastly the whole world No marueile then if since the creation successiuely thou hast so kindly proceeded with vs vers 1. The second inducement whereby to draw the Lord vnto a commiseration of the people in whose fauour Moses is become an