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
godly so to apprehend of the Lord argueth in you an exceeding blockishnes Secondly hauing thus censured and contradicted in generall these barbarous Machiuilists he disputeth against their blasphemie and refelleth it by two arguments The first whereof is this The Creator of each instrument facultie and act of all knowledge both in the outward sense and mind and he who is the punisher of whole nations doth know and take to heart your tyrannous proceedings against the godly ver 9. and 10. The Lord whom you thus blaspheme is the creator of each instrument facultie and act of all knowledge both in the outward sense and minde and it is hee who is the punisher of whole nations The Lord therefore whom you thus blaspheme is he who doth know and take to heart your tyrannous proceedings against the godlie vers 8. and 11. In the Proposition are comprized as you see these seuerall branches 1. The discerning of all proceedings by him who hath made the eare and the eye that is the instrument facultie and act of hearing and seeing vers 9. 2. The knowing of all proceedings by him who hath formed the minde vers 10. in the end Where by that one particular of the Lords teaching knowledge vnto men wee must vnderstand likewise his creating the instrument faculty and act of this knowledge 3. The taking to heart all proceedings against the godly by him who is the punisher of whole nations vers 10. in the beginning And this carrieth a comparison from the greater to the lesse For if the Lord be the punisher of whole nations what question can be made of his power and will to doe iustice vpon a few tyrants in the common-wealth of Israel The Assumption is omitted by the Prophet as a point vnquestionable The Conclusion is apparantly implied in the 8. verse where the Prophet vnder a bitter censure and imputation of brutish dulnes laid vpon the wicked for such their phranticke conceit of the Lord doth contradict and reiect the said blasphemie as a most grosse absurdity The other argument vsed by the Prophet in this his Apologie for the Lords glory is a comparison from the greater concluded thus Who knoweth the very thoughts of the wicked and the vanitie of them he cannot but know their outward proceedings against the godly The Lord knoweth the very thoughts of the wicked and the vanitie of them vers 11. Where vnder this knowledge attributed vnto the Lord wee must vnderstand as meant also his taking to heart such thoughts and plots as the wicked conceiue and deuise against the godly Therefore the Lord cannot but know their outward proceedings against the godly vers 8. Hitherto hath been handled first the Prophets humble motion for iustice against these impious oppressors of the godly secondly his defence of the Lords glory against their blasphemie His imparting of comfort vnto the godly doth follow For whereas the godly may obiect that in case they bee thus afflicted by the hand of the said tyrants it may seeme that they rest in a miserable condition such as may occasion them to doubt of the Lords prouidence to diuert their thoughtes from the rule of pietie the Prophet in answere to the said obiection doth to the exceeding comfort of the godly dispute this position That the godly man though afflicted by the hand of the wicked is notwithstanding blessed vers 12. in the former part thereof This position the Prophet doth cleere and determine by two arguments whereof The first is concluded thus Whom the Lord by affliction teacheth his law and fashioneth to patience till the ruine of the wicked hee though afflicted by the wicked is notwithstanding blessed But the godlie man is he whom the Lord by affliction teacheth his law and fashioneth to patience till the ruine of the wicked The former effect is vers 12. in the end the other is vers 13. Two excellent effects of a sanctified affliction In the exposition of the 13. verse I follow Beza Therefore the godly man though afflicted by the hand of the wicked is notwithstanding blessed vers 12. in the former part thereof The second is of this sort To whom the Lords loue is constant and vnchangeable he though afflicted by the wicked is notwithstanding blessed The godly man is he to whom the Lords loue is constant and vnchangeable vers 14. Therefore the godly man though afflicted by the wicked is notwithstanding blessed ver 12. in the former part thereof To the Assumption of this later Syllogisme which concernes the vnchangeablenes of the Lords loue to the godly man the Prophet hath yeelded this confirmation If the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godly man shall receiue thereby what is right and due vnto him by the Lords couenant and promise then is the Lords loue vnto him constant and vnchangeable But the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godlie man shall receiue thereby what is right and due vnto him by the Lords couenant and promise vers 15. Where first it is said that iudgement shall returne to iustice that is the gouernment and cariage of matters shal be reformed and reduced to a course of right Secondly that after it the vpright in heart shall returne that is after this reformation once made the godly shal returne that is partake in the fruite and benefit of the said reformation they being to receiue thereby according to the Lords gracious promise deliuerance frō trouble and such other blessed comforts Therefore the godly man is he to whom the Lords loue is constant and vnchangeable vers 14. The Assumption of this syllogisme wherin it is said that the godly man shal communicate in the benefit of the Lords reformation receiuing thereby such comforts as by the couenant and promise of mercie are due vnto him hath a double amplification 1. From an instance in the Prophets owne person handled by a comparison of paritie thus The Lord hath giuen to me deliuerance from trouble and speciall comforts otherwise when I was pressed with the distresses of my heart vers 17.18.19 In the 17. he saith he had died had not the Lord deliuered him In the 18 that the Lord vpheld him when he was slipping into destruction In the 19 that hee receiued comforts from the Lord when anguish and distresse of heart pressed him Therefore the Lord will in his good time of reformation giue likewise deliuerance from trouble and speciall comforts to other the godly vers 15. The former part of this reason is proued and inlarged thus No man affoorded vnto me this deliuerance and comfort when the wicked practised against me vers 16. It was therefore the Lord onely that did it vers 17.18.19 2. From the consideration of the Lords most iust nature and proceeding Hereupon the Prophet deduceth this conclusion If the Lord should not so order all procedings as that the godly man may thereby
diseases the cure is performed by the Spirit of sanctification For it is the Spirit of the Lord that worketh vpon the vnderstanding to inlighten it with the knowledge of the Gospell and vpon the will to conforme it to some measure of obedience vnto the Gospell The second is verse 4. in the beginning where I take it hee meaneth a temporall deliuerance hauing in the former verse recorded his spirituall deliuerance from sin and the punishment thereof The third is vers 4. in the end Where hee noteth the continuance of the Lords extraordinarie care and fauour towards him being deliuered which is such as couereth him on euery side so as he can not miscarie The fourth and fifth are verse 5 which verse I doe with the French and M. Beza so interpret as I haue set downe The said fift member of the induction hath an illustration from a Comparison of Similitude thus As the bodie of an Eagle is intertained in vigor and strength whereby it liueth long So the Lord intertaineth Dauid in vigor and strength to the lengthning of his age The Prophet hauing handled the first branch of the said Assumption concerning the blessings bestowed on himselfe in particular doth now in like sort by an induction specifie the benefits bestowed on the Church in generall The induction is this The Lord relieueth and righteth the cause of the oppressed he hath deliuered vnto Moses the lawes and statutes wherein his people are to walke he hath honoured his people by his sundrie deliuerances of them he is merciful vnto them in the pardon of their transgressions Therfore the Lord hath blessed his whole Church in generall The first member of this induction is vers 6. The second and third are verse 7. This verse is so expounded by the French and Beza The fourth is vers 8.9.10 where the Prophet with variety of phrase doth set out the excellencie and greatnes of the Lords mercie in remitting the offences of his people That this is the maine scope of those 3. verses may appeare first by the termes and formes of speech vsed by the Prophet Secondly by comparing the 8. verse with that which is set downe Exod. 34.7 Numb 14.18 Nehem 9.17 Thirdly by the illustration which the Prophet in the verses following hath yeelded vnto this point of the excellencie and greatnes of the Lords mercie Let vs now see how the Prophet doth handle this last member of the said induction His purpose is as I haue said to make knowne vnto vs this sweete and comfortable position viz. That the Lords mercie in pardoning the sinnes of his people is exceeding great This point he cleereth First by three comparisons of equalitie thus 1. How great the distance of the highest heauen is from the earth so great is the Lords mercie in being reconciled vnto those who feare him that is vnto his people vers 11. 2. As farre as the East is from the West so far hath the Lord remooued from vs our offences vers 12. 3. With how great and tender compassion a father is carried towards his children with so great and tender mercie the Lord embraceth his vers 13. Secondly by noting vnto vs a motiue inducing the Lord to the shewing of this exceeding mercie which is an acknowledgement and consideration on the Lords part of the condition allotted vnto man by creation vers 14. A condition in regard of the matter whereof man was formed not onely base and contemptible but most brittle also and apt to dissolution By the consideration whereof the Lord is the rather moued to proceed with vs not according to our desert in prouoking him but according to that course which is most sutable to the glorie and excellencie of his gracious nature that thereby he might the more magnifie the riches of his mercie being shewed vpon so contemptible and brittle a worme as man is Thirdly by remembring vnto vs the eternitie of this mercie Which argument is concluded thus The Lords mercie to his people for the pardon of their sinnes hath been from all eternitie and doth endure for euer towards them vers 17. Therefore it is exceeding great vers 8.9.10 The Antecedent is amplified in this sort 1. By a Dissimilitude thus Man quickly passeth away vers 15. and 16. Of this sentence there is added an illustration from a double similitude the one of grasse the other of a flower of the field Man is resembled to either of them in this point of his speedie withering and vanishing But the Lords mercie to his people is eternall v. 17. 2. By a comparison from the greater wherein the obiect of the Lords mercie is noted that thereby we might see the reach thereof The comparison is this The Lords mercie is extended for euer to many generations of the posteritie of his people No marueile then if he extend it for euer to the persons of his people The first part of this comparison is verse 17. in the ende Where the Prophet saith that the Lords righteousnes is vpon their Childrens children meaning by righteousnesse the Lords fidelitie in keeping his couenant of mercie and consequently the mercy performable by this couenant which not determining in the persons of parents but being extended also presented to their posteritie it doth thereby discouer it selfe to be very great and excellent Now whereas it may be obiected that by this course of extending mercy to so many generations it will fall out to be extended to hypocrites and impious wretches the Prophet verse 18. doth cleare this point by a description of those to whom the said mercy is by the Lords couenant extendable The description of them is 1. From an effect on their part viz. their obseruing of the Lords couenant made with them which consisteth in dependance on God in obedience to his statutes 2. From their perseuerance in this care and endeuour to glorifie the Lord by their faith and obedience of life Which I take to be meant by this clause of retaining alwaies in memorie the Lords statutes to doe them Hitherto concerning the first part of the Psalme The second followeth wherein he inuiteth a concurrence with him in this dutie of praysing the Lord so as the subiect handled in this second part is this That all things whatsoeuer ought to concurre with Dauid in praising the Lord vers 20.21.22 The argument to perswade this concurrence is concluded thus If the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth then ought all things to concurre with Dauid in praising the Lord. But the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth vers 19. Where vnder these words He hath established his throne in heauen is meant the Lords setled and absolute authoritie of commanding and ruling in heauen Therefore ought all things to concurre with Dauid in praising the Lord. In liew of this generall conclusion there is set downe an induction of the particulars which
allow our sacrifices whereby the said profession is made But thou canst not but allow our profession of obedience and pietie Therefore thou must needes allow our sacrifices whereby the said profession is made In answere hereto the Lord disavoweth the Assumption of this reply and reiecteth it as absolutely vntrue protesting vnto the hypocriticall Isralites v. 16 That their profession of pietie and obedience is very odious in his sight And this I take to be the true meaning of the expostulation deliuered in the said 16. verse where the Lord doth by way of detestation reprooue the Israelites in that they being of a prophane and impious heart doe notwithstanding in words and in the outward obseruances of sacrificing pretend great pietie speaking with such respect and reuerence of the Lords word and couenant as if their harts were free from all thought of impiety and their actions of sacrificing conformable to the law of the Lord. Now why their profession of pietie and obedience should bee odious in his sight the Lord rendreth this reason Who carrieth himselfe wickedly in the traine of his life his profession of pietie is odious in my sight But thou O Israel carriest thy selfe wickedly in the traine of thy life vers 21. Where it is said Thou diddest these things that is thou hast imployed thy selfe in these wicked actions Therefore thou art he whose profession of pietie is odious in my sight vers 16. The Assumption is cleared by the Lord by laying forth in particularity sundry wicked actions committed by this hypocriticall crew of Israelites Thou canst not saith the Lord endure reproofe and thou contemnest mine holy word vers 17 Thou doest consort with theeues and adulterers partaking in their sinnes vers 18 Thy speech is wicked and deceitfull vers 19 Thou doest not spare to slander euen thine owne brother vers 20 Thou imaginest me the eternall Lord to patronize and allow this thy wickednes vers 21. in the middest Therefore thou carriest thy selfe wickedly in the traine of thy life vers 21. in the beginning The last particular sin wherewith in the antecedent part of this reason the Lord chargeth the said hypocritical crew being set downe in the middest of the 21. verse is there amplified 1. By noting the cause of that impious imagination in the wicked Now the cause which moueth the wicked man to imagine that the Lord fauoureth and alloweth his wickednes is the Lords long patience and delay of punishment vers 21. in these words Because I held my tongue that is because I spared thee a long time and forbare to punish thee therefore thou thoughtest that I was like thee that is concurring with thee in the approbation of thy wickednes 2. By setting downe the euent and issue which the said imagination and this abuse on the part of the wicked of the Lords long sufferance draweth with it The said euent and issue is this namely The Lords proceeding in his good time to a reall punishment of their wickednes This action the Lord expresseth by threatning vnto the wicked such a reproofe and visible detection of their sinnes such a representation and ranking of them before their eyes as they shall be forced to acknowledge them without replying ought in their defence This is then performed when the Lord doth actually execute his iustice on the wicked Hitherto from the beginning of the 8. verse to the ende of the 21. the 14. verse and 15. onely excepted where the said interlocutorie sentence is recorded hath the Lord deliuered his refutation of such colorable pretences and allegations as the Israelites vsed in defence of the worship they performed in offering sacrifices There followeth now the Lords proceeding to definitiue sentence But before the pronouncing thereof hee addresseth vnto the Israelites an exhortation to obserue and consider seriously both what hath been already deliuered and what the determination is hee makes of this question touching his worship The said exhortation is inforced by the Lord thus You shall perish in case the cariage of the worship you are to present vnto me be disagreeable to the sentence pronounced thereon by me ver 22. in the end where their perishing is expressed vnder these termes Least I teare you in peeces and there be none to deliuer you Therefore obserue and consider seriously the determination I make of this question touching my worship vers 22. in the beginning This exhortation being premised the Definitiue sentence followeth in the 23. verse in these words He that offereth prayse doth glorifie me and who composeth his way him will I cause to enioy the saluation of God vers 23. This definitiue sentence comprizeth a declaration of the particular wherein the true worship of the Lord consisteth To the end therefore that none might pretend ignorance in this question of the said worship the Lord doth here as cleerely distinguish and define wherein the said worship standeth as if hee should pronounce and deliuer his definitiue sentence vnder this formall conclusion Whereby the Lord is truly worshipped and whereto hee promiseth eternall happines in that the true worship of the Lord consisteth But by the sacrifice of praise the Lord is truly worshipped and to the conformitie of our heart and life vnto his will eternall happines is promised vers 23. Therefore in the sacrifice of praise and in the conformitie of our heart and life vnto his will the true worship of the Lord consisteth This is it whereto the Lord aimeth in his whole dispute with the Israelites in this Psalme Whereas in the definitiue sentence it is auouched and notified that the Lord is truly honoured by the offer and sacrifice of praise we are vnder the name of this one part of the Lords worship to conceiue as meant each other part and duty of spirituall obedience vnto God whereby we doe him this honor as to confesse and acknowledge to the glory of his name that he is the God by whom all things in heauen and earth are disposed and ordered in wisedome power mercy and iustice and that in regard thereof we owe vnto him all reuerent acknowledgement and seruice whatsoeuer PSALM 51. 1 TO the Master of the Quier a Psalme of Dauid 2 When the Prophet Nathan had been with him after his entrance into Bathshebah 3 Haue mercie vpon me O God according to thy louing kindnes according to the greatnes of thy compassions blot out mine iniquities 4 Wash me throughly from mine iniquitie and clense me from my sinne 5 For I acknowledge mine iniquities and my sinne is alway before me 6 Against thee against thee onely haue I sinned and done euill in thy sight that thou maist be knowne to be iust in thy speaking and pure when thou iudgest 7 Behold I was formed in iniquitie and in sinne hath my mother conceiued me 8 Behold thou louest truth in the inward affections and thou hast taught me wisedome in the secret of mine heart 9 Purge me with hyssope and I shall be cleane wash me
receiue what is due vnto him by the Lords promise hee should allow the committing of iniustice vpon the godly But the Lord will not allow the committing of iniustice vpon the godly vers 20. Where vnder an interrogatorie forme of speech it is said that the throne of tyrannie and oppression hath no fellowship with the Lord that is the Lord doth renounce and detest all vniust proceedings such as iudiciall thrones of that qualitie doe yeeld Therefore the Lord will so order al proceedings as that the godly man may thereby receiue what is due vnto him by the Lords promise of mercie vers 15. The Assumption wherein the Lords vpright proceeding and detestation of iniustice is recommended is made euident and cleree by a comparison wherein is laid forth the difference betwixt the proceeding held by tyrants and iniust Iudges and that which is held by the Lord. The first part of the sayd comparison is a description of the iniustice committed by tyrannous Magistrates vpon the godly and innocent thus They forge and contriue all wrongfull meanes whereby to defeate the course of law vers 20. in the end they assemble themselues to consult and conspire vpon the ruine of the iust they passe sentence of condemnation on him vers 21. But the eternall Lord doth protect the godly and the innocent and he doth execute his wrath vpon the wicked vers 22. and 23. In the 22. verse the Prophet by a particular instance in his own person and by naming one for all of the same kinde and nature doth imply and note the Lords protecting of the godlie and innocent in generall For what the Lord is vnto Dauid as Dauid is a godly and innocent man the same the Lord is to al innocent and godly men In the 23. verse the Lords proceeding in iustice to the destruction of the wicked is deliuered in expresse termes and to assure vs thereof it is thrice set downe and to make it the more admirable and glorious it is auouched that the Lord so ordereth his proceeding with them as that they become the ministers and instruments of their owne destruction PSALM 103. MY soule praise thou the Lord and all that is within me praise his holy name 2 My soule praise thou the Lord and forget not any of his benefits 3 Who forgiueth all thine iniquities and healeth al thine infirmities 4 Who redeemeth thy life from the graue who couereth thee on euery side with mercie and compassions 5 Who satisfieth thy mouth with good things who reneweth thy youth as the youth of an Eagle 6 The Lord doth iustice and right to all that are oppressed 7 He hath made his waies knowne to Moses and his works to the children of Israel 8 The Lord is full of compassion and mercie slow to anger and of great kindnes 9 He will not alway chide neither keepe his anger for euer 10 He hath not dealt according to our sinnes nor rewarded vs according to our iniquities 11 For how high the heauens are aboue the earth so great is his mercie to them that feare him 12 As farre as the East is from the West so farre hath he remoued our sinnes from vs. 13 With what compassion a father is carried towards his children the same hath the Lord towards them that feare him 14 For hee knoweth whereof wee are made hee remembreth that we are but dust 15 The daies of man are as grasse as a flower of the field so florisheth he 16 When the winde hath passed ouer it it is gone and the place thereof knoweth it no more 17 But the louing kindnesse of the Lord is from all eternity and endureth for euer vpon them that feare him and his righteousnes vpon their childrens children 18 Vpon them that keepe his couenant and who remember his commandements to doe them 19 The Lord hath established his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that excel in strength and doe his commandement in obeying the voyce of his word 21 Praise the Lord all ye his hosts who are his ministers performing his pleasure 22 Praise the Lord all ye his workes in all places of his dominion My soule praise thou the Lord. ANALYS PSALM 103. There are of this Psalme two parts In the former the Prophet doth excite and prouoke himselfe to the magnifying of the Lords name from the beginning of the 1. verse to the ende of the 18. In the later hee inuiteth all other things to a concurrence with him in this duty of praising the Lord from the beginning of the 19. verse to the end of the Psalme The subiect then handled in the former part is this That Dauid ought with his whole heart to magnifie the name of the Lord vers 1. and 2. This subiect the Prophet doth propound vnder a forme and figure of speech addressed to his soule and to al the faculties therof therby stirring vp himself to this worthy dutie of honoring the Lord not in part or remisly but most affectionatly and with each faculty of his mind and will The ground and motiue inducing him to performe vnto the Lord this acknowledgement and seruice of glorifying his name is as may appeare by the latter member of the 2. verse a suruey made by him of the Lords blessings bestowed on himselfe in particular on the whole Church in generall Out of this consideration he reasoneth and concludeth thus in honor of the Lord Who hath blessed Dauid in particular and the whole Church in generall his name ought Dauid with his whole heart to magnifie But it is the Lord who hath blessed Dauid in particular and the whole Church in generall Therefore the Lords name ought Dauid with his whole heart to magnifie The Prophet first setteth downe the conclusion verse 1. and 2. Then he proceedeth to the Assumption which consisteth of two branches The first whereof is verse 3.4.5 the second is from the beginning of the 6. verse to the end of the 18. verse The first branch of the Assumption concerning the blessings bestowed vpon Dauid in particular is declared by an induction consisting partly of spirituall blessings viz. Iustification and Sanctification verse 3 and partly of temporall fauours verse 4. and 5. The induction is concluded thus The Lord hath bestowed on Dauid pardon of sinnes and sanctification of heart he hath deliuered him from extreame perils he so compasseth him on euery side with his fauour that being deliuered he shall not miscarrie by any accident at any time or place he doth furnish vnto him in plentifull sort all needfull prouisions for this life he intertaineth him in vigor and strength of bodie for the lengthning of his daies Therefore the Lord hath blessed Dauid in particular The first member of this induction is vers 3. Where the pardon of sinnes is first mentioned and then vnder the phrase of healing thy infirmities is implied the curing of the diseases which are in the vnderstanding and will which being spirituall