A LOGICALL ANALYSIS OF TWENTIE SELECT PSALMES Performed by W. TEMPLE A man in honour and who vnderstandeth not is made like to the beasts that perish Psal. 49.21 Life is in the way of righteousnesse and the pathway thereof leades not vnto death Prou. 12.28 Imprinted at London by FELIX KYNGSTON for Thomas Man and are to be sold at his shop in Pater-noster row at the signe of the Talbot 1605. TO THE MOST NOBLE PRINCE HENRY PRINCE OF WALES MOst noble Prince It succeedeth with the Art of Logike as it doth with a drug of rare vertues which resting confined within the limits of the Apothecaries shop winneth not anie opinion or credit with men but being taken out and skilfully applied discloseth her value merit So this art resting imprisoned within the lists of the schoole and the cabinets of the learned findeth no grace or regard but being drawne foorth as it were into the field of imployment and seruice it doth then manifest to the world the proportion of worth and respect that is due vnto her For to be able first to contriue and perfit the frame of a discourse and then againe to discouer and lay foorth in the pure naturals not onely the seuerall members but the particular structure and conformation of the same what estimation doth it not deserue And this is it which Logike doth vndertake and performe Out of the former imployment this worthie art furnisheth vnto vs varietie and choise of arguments for cleering the cause in question and directeth vs to hold that which is true and iustifiable to disclaime that which is inconsequent to marshall each thing in his proper ranke and place Out of the other vse and seruice it yeeldeth vnto vs a benefit of no lesse moment and aduantage wee being guided by her addresse in the examination and triall of the worke made to the end we may not be deceiued with any outward lustre and shew but be exactly informed how sound and warrantable it is that is propounded Hereupon answerably to the direction in this behalfe in the first place wee consider what the proper subiect is that is deduced and handled the inobseruation whereof being the originall of an erronious and misguided course in iudging For as wee cannot iudge with what commendation and credit either the Canonier dischargeth his shot being ignorant of the marke whereat he leuelled or the Nauigator performeth his course being not made acquainted to what cape or port he would arriue so in case it be vnknowne vnto vs what is the peculiar different and position debated in anie tractate or speech we cannot discerne with what soundnes and wisedome the dispute is managed we cannot challenge ought as impertinent nor take exception to inconsequences Hauing found and obserued the question we are in the second place to examine the qualitie of the proofes alleaged and how iudiciously the illustration thereof is carried Wherein if we shal proceed by the square of this art whatsoeuer is base or fine in the mettall of any discourse this artificiall touchstone of Logike will vpon application and triall immediatly detect It will in particularitie shew whether the wit hath failed in the search of allegations and whether error in liew of truth inconsequence in steede of an vncensurable conclusion disorder in place of methodicall proceeding hath been intertained Neither must we apprehend that in this imployment she is like the vnskilfull Painter who cannot with his pensill represent other forme than of a fish This may I truly auouch that as there is no obiect visible which the well affected eye hauing the concurrence of a fit and rightly disposed meane seeeth not and no magnitude which the learned hand of the Mathematician measureth not so there is no subiect of what nature soeuer falling within the reach of naturall reason which by Logike the expresse image thereof cannot be disputed Out of this large extent it is that the said art is of excellent and meritorious seruice in deliberations and resolutions of State in courts of equitie and iustice in the field and consultations militarie yea in all questions of humane and ciuill consideration That matters diuine and Theologicall are not excepted but that in the handling and iudging of them also Logike serueth for a singular light and helpe I appeale to the Diuines of this and all former ages For a further proofe whereof and by way of instance in this behalfe though I am not of that reuerend and worthy profession hauing been imployed in seruices of a different qualitie yet haue I of late in this time of my idlenes vnder hope of pardon at the hands of our professed Theologians attempted by the direction of the said Art an Analysis of certaine choise Psalmes This Analysis I haue presumed most noble Prince to dedicate vnto your Highnes not onely that it might serue as a pledge of my indisguised and perpetuall deuotion to your seruice but for that also the subiect analysed is a meditation performed by a great Prince and for the nature thereof no argument of vulgar and humane conceit but surpassing and diuine and therefore a Prince in either respect the fittest person for a dedication of this kinde To tender the work of a great Potentate vnto one of an inferiour representation and ranke would be liable to the exception of disparagement Neither doth it cease in regard of the vnfolding exposing thereof to view to be the act of a Prince no more than admirable excellencies leaue to be such when they are discabineted presented to the eye And whereas it is an inspired sacred work it is vpon this ground also not vnmeete to bee exhibited vnto Princes For they holding their royalties and honours at the will and pleasure of the Lord of Lords cannot otherwise assure their inuestiture and interest in them than by a course of obedience vnto his will This obedience is not performable without information taken of what is pleasing This information is taken from the voyce onely of the Lord in Scripture This voice is the precept there deliuered or the iustifiable and recommended practise of sanctified persons Now this subiect whereof I make tender vnto your Highnes in a Logicall Analysis whereby it is stripped as it were of all outward habit and laid foorth in the first and naturall lineaments is able to supplie vnto the greatest Princes speciall direction both out of precept and president how to please him who hath thus aduanced and honoured them Would your Highnes be informed what person it is who onely is capable of a blessed and prosperous estate The first Psalme will resolue you that the person of a Prince as he is a Prince is not the seate of this blessednes and felicitie but so farre foorth as he is a person whose delight is in the law of the Lord. And therefore the Prophet in the Psalme following out of a desire that Kings and Princes should partake in the glorie of this happinesse earnestly perswadeth them to
against thy brother and slanderest thy mothers sonne 21 Thou diddest these things and because I held my tongue thou thoughtest that I was like thee But I will reprooue thee and set them in order before thine eyes 22 Consider now this ye that forget God least I teare you in peeces and there be none to deliuer you 23 He that offereth praise doth glorifie me and who composeth his way him will I cause to enioy the saluation of God ANALYS PSALM 50. The Prophet in this Psalme representeth vnto vs the Lord our God in the quality of a Iudge sitting in his throne of Maiestie assisted with a most solemne assembly and presence of all creatures in heauen and earth before whom as witnesses of his vpright and equall proceeding hee disputeth and determineth a cause in controuersie betwixt himselfe and his people of Israel The controuersie is this What that is wherein the true worship of the Lord consisteth whether it be the ceremoniall action of sacrificing or the spirituall conformitie of the heart to the Lords will That we may the better conceiue what is deliuered in this Psalme wee are to consider that there bee two parts thereof The one a preface from the beginning of the first verse to the end of the seuenth The other the Lords contestation with his people about the said controuersie from the beginning of the 8. verse to the end of the 23. Touching the preface the scope thereof is to shew that there is iust cause why the Israelites ought with al attention and reuerence to heare the Lord while he debateth this question of his worship with them To induce them to this duty of all carefull and respectiue hearing there are exhibited in the said preface two arguments 1. The first is a description made by the Prophet of the Maiestie wherewith the Lords comming into his most royall Court to define of the said controuersie is accompanied vers 1.2.3.4.5.6 2. The second is a motiue propounded ver 7. by the Lord himselfe taken from the consideration of the singular mercie shewed by him vnto the Israelites The Maiesty of the Lords comming into his iudiciall Court for the purpose mentioned is by the Prophet set forth vnto vs by sundrie particulars namely 1. By a summarie report of his nature vers 1. Where he who commeth as Iudge in this cause is said to be The mightie God the God Iehoua and therefore of infinite Maiestie 2. By his action of summoning the solemne assemblie that is to be present at this iudgement ver 1. Where by these words The Lord hath spoken and called the earth the Prophet implieth that the Lord himself doth as it were in person solemnely summon the said assemblie 3. By noting the greatnes of this assembly vers 1. and 4. Where it appeareth that all creatures on earth and in heauen also are summoned to furnish this solemne presence that they might be witnesses of the Lords proceeding with his people 4. By the magnificencie of the place where the Lord is to sit as Iudge and to shine in his glorie This place is Sion vers 2. Where it is said That out of Sion God shineth that is Sion is the place out of which hee speaketh and where he sheweth himselfe for the sentencing of the cause in question That Sion is a place of magnificencie it appeareth by this in that it is called a place of most perfit beautie that is a place which had the word and ordinances of the Lord in which the beautie of his holinesse power wisedome mercie and iustice was discerned and beheld 5. By the end of his comming as Iudge in this cause vers 3. and 4. In the third verse it is said The Lord will come and not be silent that is will reproue his people and deliuer vnto them as it is said ver 4. what is law in the cause controuersed 6. By the glorie of his power vers 3. Where by these words there shall be a deuouring fire before him and a mightie tempest is expressed the mightie power of the Lord whereby he is able to reuenge himselfe vpon the contempt of his Maiestie and to frustrate all opposition against him 7. By imparting with vs the formall course which the Lord holdeth in citing the parties namely the Israelites with whom he is to deale in this controuersie The course he taketh for citing the said parties doth consist 1. In the summons made by himselfe of the apparitors whom he is to imploy in this proper seruice of citing the said parties The apparitors imployed in this seruice are the creatures in heauen and earth vers 4. 2. In the charge and commission giuen by the Lord to the said apparitors for the seruice they are to performe vers 5. Where their commission and charge is noted to bee this namely to cite and draw together his people to an appearance before him And least the said apparitors should faile in the performance of their charge by mistaking and citing one people for another the Lord doth describe vnto them vers 5. the people that are to be cited The description is this 1. They are such whom the Lord hath honoured with the title of his welbeloued vers 5. 2. They are such as made a couenant with the Lord and confirmed it by interposing and offering of sacrifice vers 5. Now these actions of making and confirming the said couenant are vers 6. declared and distinguished by noting the time whē they were performed which was foorthwith vpon the publication of the law When the heauens did yeeld vnto the Lord this testimonie that hee was a righteous God and the soueraigne Iudge of the world vers 6. Thus you see the Description made by the Prophet of the Maiestie of the Lords comming to sit in iudgement vpon the cause in controuersie betwixt him and his people And this is the first argument whereby to raise vp in the Israelites all attentiue and reuerent hearing of the Lord. The second argument for this end and purpose is a motiue propounded by the Lord himselfe and concluded thus I who speake vnto thee O Israel am be who hath couenanted with thee to bee a God of infinite mercie and fauour vnto thee vers 7. in the end Where it is said I am God euen thy God Which words doe import that the Lord hath couenanted with his people to bestow vpon them the blessings of this and the future life Therefore thou oughtest in dutie to heare me with all attention and reuerence while I contest with thee and decide the cause in question betwixt vs ver 7. in the beginning Hitherto of the preface of this Psalme There followeth now to be considered The Lords contestation with the Israelites about this questiō of his worship Of the Lords contestation in this behalfe there be two parts The one a refutation of their colourable pretences and allegations From the beginning of the 8. verse to the end of the 13 and then from the beginning of the 16.
That he shall be a spectator onely of the punishment laid vpon the wicked himself shall not partake therein he shall onely witnesse and acknowledge the truth of this doctrine concerning the Lords proceeding in iustice with the faithlesse and in mercie with the faithfull dependers on him The Prophet hauing in the ninth and tenth verse comprised the question hitherto disputed by him doth withall vers 9. affoord vs an illustration thereof 8. By a Similitude thus As a place of retrait and dwelling house doe yeeld vnto vs comfort and protection against outward iniuries So the Lord in case of thy dependance on him will furnish vnto thee reliefe and protection against hurts and discomforts 9. By noting the meanes and instruments vsed by the Lord for our preseruation and deliuerance from discomforts and hurts vers 11. and 12 where these instruments are said to bee the Angels Now this point which concerneth the Angels who are appointed by the Lord to be instruments of our preseruation is amplified 1. From the efficient cause of their imployment in this behalfe namely the commission and charge they haue from the Lord to performe this seruice of preseruing the faithfull in all their waies and proceedings so farre as they are lawfull and iustifiable by the word of the Lord. For these onely are called the waies of the faithfull 2. From the consideration of their extraordinarie care to discharge the Lords commissiō they haue for this seruice This care in them the Prophet noteth by resembling the action and seruice they performe vnto the action of a carefull and prouident Nurse who in the case of perill to the infant whom she nurseth will take him into her armes and carrie him so long as shall be feare of danger And so by the Lords commaundement and direction the Angels proceed with vs in this point of preseruing vs from hurts and discomforts 3. From a comparison of the greater to the lesse vers 13. thus By this seruice of the Angels in protecting thee thou shalt gaine this further aduantage as to conquer and triumph ouer the greatest perils and mischiefes For this is meant by marching vpon those cruell beasts which are mentioned vers 13. No marueile then if the Angels protect thee in cases of lesse perill and mischiefe Hitherto the first member of the position which the Prophet handleth in this Psalme hath been debated namely our deliuerance from all hurts and discomforts in the case of our dependance vpon the Lord. The second member of the said position is in sense and effect this That by resting vpon the Lord we shall be made partakers of all comforts and blessings vers 14.15.16 This point of doctrine the Prophet disputeth and cleereth by an argument drawne from a testimonie that is aboue all exception He concludeth thus The Lord himselfe doth professe vnder most gracious promises that in case wee rest vpon him he will communicate vnto vs all comforts and blessings Therefore by resting on the Lord wee shall vndoubtedly be made partakers of all comforts and blessings Touching this profession on the Lords part of communicating vnto vs all comforts and blessings in case we depend vpon him we are to obserue how the Lord setteth it foorth in those three last verses of the Psalme Vers. 14. The Lord doth twice inferre and conclude his communicating of all blessings vnto vs vpon the reason of our dependance on him His first conclusion is this He resteth on me saith the Lord. Therefore will I deliuer him Here vnder the name and title of deliuering vs we must vnderstand the supplying of al other blessings as it is expounded by the Lord himselfe in the end of the fifteenth verse and throughout the sixteenth His second conclusion is in the later part of the 14. verse and is in sense the same with the former He acknowledgeth my name saith the Lord. As if he should say He doth out of an acknowledgement of my power and promise to helpe him and of my fidelity in keeping promise rest vpon me for helpe and comfort Therefore will I exalt him that is aduance him from out of trouble into a place of safetie and likewise furnish vnto him all other blessings Vers. 15. The Lord doth expresse and amplifie his said profession by a Logicall proceeding from the lesse to the greater For first he saith That he will heare the faithfull petitioner then which is a greater fauour that he will be present with him in his trouble to comfort him thirdly that he will deliuer him from it which is a further degree of fauour and lastly which is the highest degree of fauour that he will glorifie and honour him Vers. 16. Whereas the Lord in the end of the 15. verse hath promised to conferre glorie and honour vpon the faithfull and confident petitioner he doth in the 16. verse illustrate this generall by setting downe the parts of the glory and honour which he will bestow on him These parts are the blessings of this life and the comforts of eternall life The Lord concludeth thus I will bestow vpon the faithfull and confident petitioner the blessings of this life and the comfort of eternall life vers 16. Where vnder the promise of length of daies is implied the promise of all prosperitie and comfort in this life Vnder the promise of seeing the Lords saluation the promise of enioying the happines and blessings of eternall life is signified Therefore will I bestow vpon him glorie and honour vers 15. in the end PSALM 94. O Lord who art the mighty God the auenger the mightie God the auenger shew thy selfe clearely 2 Exalt thy selfe thou who art Iudge of the world render to the proude their reward 3 Lord how long shall the wicked how long shall the wicked triumph 4 They belch out and speake rough words all the workers of iniquitie extoll themselues 5 They crush thy people O Lord and afflict thine heritage 6 They slay the widow and the stranger and murther the fatherlesse 7 And they say the Lord seeth not neither doth the God of Iacob regard it 8 Vnderstand O ye most vnwise among the people and yee fooles when will you be wise 9 He that planted the eare shall he not heare Or he that formed the eye shall he not see 10 He that chastiseth nations shall he not correct He that teacheth man knowledge shall he not know 11 The Lord knoweth the thoughts of man that they are vanitie 12 Blessed is the man whom thou chastisest O Lord for him thou teachest in thy law 13 Thou doest giue him rest from the dayes of euill vntill the pit be digged for the wicked 14 Surely the Lord will not faile his people neither will he forsake his inheritance 15 For iudgement shall returne to iustice and after it all the vpright in heart shall returne 16 Who hath risen vp with me against the wicked Or who hath taken my part against the workers of iniquitie 17 If the Lord had not holpen me my
seuerall parts thereof whereas the said Assumption consisteth of two parts the one concerning the creation of things the other the conseruation of liuing creatures the Prophet first disputeth that branch of creation proouing by an induction that in the creation of things we may behold as in a mirror this glory of the Lord. The induction is concluded thus In the workes of the superiour part of the world as in the light the heauens the clowdes and windes the Angels likewise in the workes of the inferiour part of the world as in the earth and the water the Lord hath set out and proclaimed vnto vs his glorie From the beginning of the second verse to the end of the ninth verse What particulars are omitted in this induction for as much as they are of the same stampe and serue to the same purpose of representing vnto vs the Lords glorie they are to be conceiued as set downe to make the said induction perfit Therefore hath the Lord in his workes of creation published and proclaimed vnto vs his glorie vers 24. The first member of this induction concerning the light is verse 2. where it is amplified by a comparison of Similitude thus As a garment doth adorne and set foorth the person who weareth it So the light doth discouer and set out the glorie of him who created it The second touching the Heauens is also verse 2 where it is handled likewise by a comparison of similitude thus As the extending of a princely Tent doth set out the magnificencie of him whose it is So the extending of the heauens setteth out the maiestie of him who made them The third is of the clowdes vers 3. where the clowds are described by the seruice they yeeld vnto the Lord. This their seruice consisteth 1. In that they serue as it were for lodgings and chambers in which and from whence the Lord doth manifest the glorie of his power iustice and mercie The Prophet Psal. 18.12 calleth the clowds the Lords tabernacles And in the 1. of Kings chap. 8.12 the Lord is said to dwell in the clowds In these clowdes the Psalmist affirmeth that the Lord hath laid the beames of his chambers that is to say that hee hath as it were built vnto himselfe lodgings and places from whence to shew his glorie 2. In that they serue also for instruments of his executions both in the way of mercie and in the way of iustice And vpon this ground they are called the Lords chariot out of an allusion to the ancient vse of chariots in the battailes of Princes The fourth is of the Windes vers 3 where they are described 1. By their swiftnes which is noted in that wings are attributed vnto them 2. By the Lords imploying of them in his seruices of expedition and speede which is implied hereby in that the Lord is said to walke vpon their wings The fifth member of the sayd induction concerneth the Angels verse 4. where they are described 1. By the simplenes of their essence they being called spirits that is essences free from all corporall and materiall composition 2. By the strength and agilitie of their essence they being called a flaming fire which is declared by a comparison thus As a flaming fire is of strength to consume and of a qualitie speedily piercing So the Angels are of strength to frustrate all opposition and they doe with all nimblenes and speede pierce euery where The sixt is of the earth verse 5. where wee may obserue two particulars noted by the Prophet wherein the Lord hath imprinted a visible testimonie and marke of his glory The one the founding of the earth vpon the seas which the Prophet calleth the bases of the earth The other the stabilitie and vnmoueablenes of the earth The seuenth is of the waters vers 6.7.8.9 Where the Prophet obserueth these two things touching the waters 1. Their place in the beginning of the creation viz. the first day 2. Their place in the processe of the creation viz. the third day Touching their place in the beginning of the creation it is vers 6. said to bee the outward superficies and face of the whole earth Which couering of the earth by them is illustrated by two comparisons 1. The one a Similitude thus As a garment couereth the bodie so the waters couered the earth 2. The other a comparison from the greater thus The waters couered the highest hils no marueile then if they couered lower places Concerning their place in the third day of the creation the Prophet noteth it verse 8. to be that which the Lord had assigned vnto them viz the sea within the receptacle and limits whereof they are shut vp and confined as may appeare Gen. 1.10 and Iob. 38.10 This retyring of the waters from the face of the earth into this their place is described 1. By the efficient thereof viz. the thundring voyce and commandement of the Lord vers 7. 2. By their speedines in retyring vers 7. which is noted in that they are said to flie and to hasten away foorthwith vpon the sense and knowledge of the Lords commandement 3. By their effect of frustrating and ouercomming whatsoeuer might giue impediment to their retyring v. 8. where it is said that they ascended by the hils and descended by the valleis as if the Prophet should say That neither hils nor valleis nor any obstacle whatsoeuer could hinder their retyring into the place assigned vnto them 4. By their perpetuall residing in the place whereinto they are retyred vers 9. Hitherto of the first branch of the said Assumption concerning the creation of things and the induction vsed for the demonstration thereof There followes the second branch of the said Assumption concerning the conseruation of liuing creatures from the beginning of the 10. verse to the end of the 30. Here then to prooue that the Lord hath not only in his works of creation but in other actions of his prouidence sensiblie represented the glory of his name to the eye of the world the Prophet hath vndertaken to dispute this worthie position viz. That the Lord by his prouidence doth conserue and intertaine all liuing creatures in the state of nature allotted vnto them vers 28. For the cleering of this position the Prophet vseth three seuerall arguments The first containeth the meanes and instrumentall causes whereby liuing creatures are conserued and intertained Which meanes are euery of them so many excellent workes in particular comprehended vnder that generall action of conseruation The Prophets conclusion by vertue of this argument is this Arg. 1. The Lord hath for the vse of liuing creatures furnished vnto them the benefit of springs and riuers the seruice of raine water the commoditie of the night and day the oportunitie of the sea From the beginning of the 10. verse to the end of the 26. Therefore the Lord doth by his prouidence conserue and intertaine liuing creatures in the state and condition of nature allotted vnto them vers 28. The