A logicall analysis of twentie select Psalmes, performed by W. Temple

PSALM. 84.

1 TO the Master of the Quier amongst the children of Co∣rah, 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 foun∣taine. 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 else∣where. 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 no∣teth 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, where∣with 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 vnsa∣tisfied so holy and religious a longing of his poore ser∣uant. The conclusion is this:

• If I doe passionatly long to repaire againe vnto thy Ta∣bernacle, 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 ta∣bernacle, 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 draw∣eth 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 ad∣miration, as most worthie of all loue and regard: it be∣ing the place of his presence, and where he acquain∣ted his people with his mercie to them in the Mes∣siah, and with his iustice against sinne. From this ar∣gument 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 acquain∣teth the Lord, the rather to procure from him satis∣faction 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 outward∣ly 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 vnhappi∣nes of his present condition: the consideration where∣of 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 there∣of by my returne vnto the Lords house.

The former part of this reason is not in direct termes ex∣pressed by the Prophet: but in steed thereof he hath yeel∣ded and set downe a cleare proofe of the same, contai∣ning 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 particula∣rities 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 interrup∣ted 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 ac∣cesse. 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 deplora∣tion 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 Pro∣phet 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 li∣bertie 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 in∣terrupt speech serueth as a reddition to the com∣parison 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 com∣moditie 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 no∣ting 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 taber∣nacle, 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 in∣commodities that accompanied their repaire vnto the tabernacle: as namely the incommoditie.
  • 1. Of thirst. That they endured this, appeareth hereby: in that they passing through the val∣ley of Mulberies, a valley very drie and de∣stitute of water, digged and serched for foun∣taines, whereby to relieue their thirst, vers. 7.
  • 2. Of showers and stormes of raine, ver. 7. in the end. Where the raine which falleth on the passengers is called the raine of blessings: because it communicateth the blessing of fertilitie to the earth.
  • 3. Of wearines and faintnes, vers. 8. Where the enduring of this incommodity is implied hereby, in that it is said, They goe from strength to strength: that is, with an affe∣ctionate desire and courage to entertaine themselues in some measure of strength, and to encounter with patience all sense of wearines. This interpretation, conside∣ring the question is of trauellers and of difficulties endured by them, seemeth most notable.
• 2. The end, for which they did so resolutely endure the said incommodities. This end was that they might present themselues before God in Sion: Sion being the appointed and designed place, wherein they were to performe worship and seruice vnto the Lord, vers. 8.

Hitherto hath the Prophet amplified and pressed the first ar∣gument, wherby he would perswade the Lord to a grant of his fate for returne vnto the tabernacle.

The second argument to this purpose, and the third also

follow in the 10. verse comprehended in these words: O God, who art our shield, behold me, and looke on the face of thine annoynted: That is, Thou (O God) who hast heretofore protected and deliuered me from trouble: and thou who hast annoynted me King ouer thy people, and therein to be a type of thy eternall Sonne, behold me with all fauour and mercie for my returne vnto the place of thy publike worship.

This 10. verse, as you see, containeth a double conclusion: the first whereof is grounded vpon a comparison of pari∣tie accompanied with a testimony of experience. The conclusion is this:

• Thou hast (O Lord) heretofore protected me, and deliue∣red me from a condition of miserie into an estate of comfort, vers. 10. in these words: O God who art my shield.
• Wherefore shew me now the like fauour for my returne from the miserie wherein I am vnto the comfort of thy tabernacle, vers. 10. in these words: Behold me: namely, with thy fauourable eye for my returne vnto the place of thy publike worship.

The other conclusion is grounded vpon a comparison from the greater to the lesse, thus:

• Thou (O Lord) hast out of thy loue towards me vouch∣safed vnto me this great honour as to annoynt me King ouer thy people, and withall to bee therein a type of thy eternall Sonne, vers. 10. in the end.
• Therefore I pray thee refuse not vnto me this lesser fa∣uour for my returne vnto thy tabernacle, vers. 10. in these words: Behold me and looke vpon the face of him.

The Prophet ceaseth not here: but pleadeth with the Lord by a fourth argument for his returne vnto the Taberna∣cle. In this argument he doth magnifie the happines that doth accōpanie such who haue the liberty of accesse vnto the Lords house, there to present vnto him the seruice and worship required. From hence he concludeth thus:

• To be partaker of thy publike worship at thy tabernacle, though but for a day and in the qualitie of a doore-keeper, I esteeme the greatest happines, vers. 11.
• Therefore I pray thee (O Lord) refuse me not this fa∣uour of returning thereto, vers. 9.

The Antecedent part of this fourth reason is diuersly ampli∣fied and cleered:

• 1. By two comparisons, from the lesse to the grea∣ter, vers. 11.
  • The former comparison is this:
    • ...To spend the whole terme of my life in the palaces of the prophane and migh∣ty in the world, I may accompt a mat∣ter of great honour and happines.
    • ...But to spend one day of my whole life in thy tabernacle I hold for a more ho∣nourable and happie condition.
  • The other comparison is this:
    • ...To enioy an estate and place of eminent dignitie amongst the mightie in the world, I may repute it a matter of ho∣nour and happines.
    • ...But to hold the meanest roome in thy ta∣bernacle and Church, I accompt it far more honourable and happie.
• ...

  2. By noting the particulars wherein the greatest happines consisteth. This argument is thus dedu∣ced:

  • ...Who enioy at the hands of the Lord, prosperitie, protection, spirituall grace and eternall glorie, theirs is the greatest happines.
  • But who sincerely worship at the tabernacle, they enioy at the hands of the Lord, prosperitie, pro∣tection, spirituall grace and eternall glorie, vers. 12. Where as the two last particulars are set downe in plaine termes: so the two first are expressed by two metaphors: each

• ...
  • whereof implieth a seuerall comparison: the one from the Sunne, by whose light and influence the earth doth prosper and florish: the other, from a shield, whereby the bodie is protected against hurts.
  • Therefore who sincerely worship at the taber∣nacle, theirs is the greatest happines, vers. 11.

  The Assumption hath this proofe:

  • Vpon the true worshippers at the tabernacle the Lord doth conferre all good blessings. vers. 12. in the end.
  • Therefore he bestowes on them prosperitie, prote∣ction, spiritual grace and eternall glorie, verse 12. in the beginning.

• 3. By laying foorth the essentiall and proper quali∣tie of the sincere worshippers at the tabernacle: namely, their faith and dependance on the Lord. Out of this argument hee inferreth this conclu∣sion:
  • Who by a true faith rest on thee (O Lord of hostes) they are in a state of the greatest happines, vers. 13.
  • ...But the sincere worshippers at the tabernacle doe by a true faith rest on thee.
  • Therefore the sincere worshippers at the taber∣nacle are in a state of the greatest happines, vers. 11.