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

PSALM. 1.

BLessed is the man that doth not walke in the counsell of the wicked: nor stand in the way of sinners: nor sit in the seate of the mockers:

2 But his delight is in the Law of the Lord: and in his Law doth he meditate day and night.

3 For he is like a tree planted by the riuers of waters: which bringeth forth her fruite in due season: whose leafe fadeth not: so 〈◊〉〈◊〉 soeuer he shall do, shall prosper.

4 〈◊〉〈◊〉 wicked are not so: but as the chaffe which the winde 〈…〉〈…〉

5 Therefore the wicked shall not stand in the iudgement: nor sinners in the assembly of the righteous.

6 For the Lord knoweth the way of the righteous: and the way of the wicked shall perish.

ANALYS. PSALM. 1.

The question disputed by the Prophet in this Psalme is this:

• That the godlie man onelie is blessed, vers. 1, 2.

THe scope of the Psalmist in clearing this question is to rectifie our conceit and iudgement touching the person who is capable of blessednesse: and so consequently to perswade vnto holines of life. For if, con∣trarie to the opinion of the wise in the world (of whom some haue seated felicitie in persons ciuilly vertuous, some in the honourable and rich, some in the outward grace and pleasures of the bodie) the sanctified person onely be bles∣sed: we ought, in case we desire to be happie, to reforme our iudgement herein, and betake our selues to a course of pietie. For so we are to apprehend of the Prophets inten∣tion in this Psalme, as if in direct tearmes he reasoned with vs thus:

• ...If the godly man only be blessed, then in case we desire to be blessed, we ought to betake ourselues to a course of pietie.
• ...But the godly man only is blessed.
• ...Therefore in case we desire to be blessed, we ought to betake our selues to a course of pietie.

The Proposition or first sentence is a particular consequent of a principle in common reason: namely, That in case we would be possessed of a thing, we must be made capable thereof, and vse the meanes tending thereto.

The Assumption or second sentence is the question and sub∣iect of this whole first Psalme.

The Conclusion or last sentence is the body and substance of all the Psalmes following: each of them being as it were a Sermon to preach and perswade courses of pietie.

Now before the Psalmist disputes the said question by force of argument, he describeth vnto vs this godly man by his cariage: the parts whereof are two:

• 1. His forbearance of sinfull actions, vers. 1.
• 2. His imployment in actions of pietie, vers. 2.

The prophane and sinfull actions, which the godly man forbeareth, are of three degrees: into which they are distin∣guished by their efficients and authors, thus:

• 1. To deliberate and resolue in heart vpon the committing of sinne at the perswasion of others, as the wicked doth. This action, with the efficient thereof, is expressed by this phrase of walking in, or according to the counsell of the wicked.
• 2. After resolution taken of sinning, to hold a constant course therein in the traine of our life, as the sinner doth. This action, with the author thereof, is noted by our stan∣ding in the way of the sinner.
• 3. Out of an habit of sinning in heart and in the course of life, to make open profession of impietie, and as it were to reade a Lecture thereof, as the Mocker doth. This ac∣tion, with the committer thereof, is signified by sitting in the seate of the Mocker.

The actions of pietie, wherein the godly man imployeth himselfe, are, by naming a part for the whole, implied to be all the actions and duties of obedience required at our hands. Onely two of them are here specified: namely,

• 1. Taking delight in the Law of God, vers. 2. in the be∣ginning.
• 2. Meditating in the same Law day and night, vers. 2. in the end.

Hauing thus described the person, who is the subiect and seate of blessednesse, he proceedeth to cleare the question in hand by light of argument, thus:

• With whom it succeedeth prosperously in this and the fu∣ture life, he is blessed.
• With the godly man onely it succeedeth prosperously in this and the future life.
• Therefore the godly man only is blessed.

The Proposition is omitted, as a knowne and cleare descrip∣tion of a blessed man.

The Assumption is vers. 3. in the end. That the words in the end of the said third verse carrie the sense comprised in the Assumption, may appeare by conference of them with the 4. and 5. verse. In which verses the wicked (whose state by way of illustrating the state of the godly is de∣clared by the Prophet) are made as chaffe and vncapable of an happy and prosperous condition in this and the fu∣ture life. So as if the Prophet would notifie vnto vs the nature of the condition allotted to the godly, by setting downe the difference and vnlikenes which the state of the wicked hath therewith: then if he shew that the state of the wicked is vnprosperous and wretched in either life: we are proportionably to conceiue that he would thereby make it knowne, that it succeedeth prosperously with the godly in either life.

The Conclusion is vers. 1. and 2.

Of the said Assumption the Prophet yeeldeth vs an illustra∣tion, first from comparisons: and then from the efficient cause of the said prosperous successe. Of the comparisons the one is a Similitude or a comparison of things like; the other a Dissimilitude or a comparison of things vn∣like betwixt themselues.

The Similitude vsed by the Prophet is this:

• As a tree, which being planted by the riuers of waters, yeel∣deth her fruite in due season and withereth not in her leafe, alwaies in her kind prospereth, vers. 3.
• So the godly man, whose pietie is fruitfull and neuer withe∣ring, doth alwaies prosper, vers. 3.

The Dissimilitude is this:

• The condition of the wicked man is alwaies vnprosperous and wretched, vers. 4. in the beginning.
• But the state of the godly man is euer prosperous and flouri∣shing, vers. 3.

The former part of this Dissimilitude is cleared vnto vs, thus:

• Who are liable to vtter reiection by the power of Gods wrath, their condition is alwaies vnprosperous and wretched.
• But the wicked are such as are liable to vtter reiection by the power of Gods wrath.
• Therefore the wicked are those whose condition is alwaies vnprosperous and wretched.

The Proposition is omitted.

The Assumption is folded and closed vp in a short compari∣son, vers. 4. in the end: where it is said, that the wicked are as chaffe which the winde driueth away. This short compa∣rison being vnfolded and distinguished into his parts, will represent vnto vs both the said Assumption and a declaration thereof by a Similitude, thus:

• As chaffe, a thing contemptible and of no vse, is readilie dispersed with euery blast of winde:
• So the wicked being of no regard with the Lord and of no good vse in life, rest exposed to vtter reiection by the breath of the Lords wrath.

The Conclusion, as it is vers. 4. in the beginning: so is it re∣peated and expounded more at large, vers. 5. Where in expresse termes it is auouched, that (because the wicked are as chaffe, that is, subiect to vtter reiection from the face of the Lord) therefore they shall not stand in that iudgement, nor in the assemblie of the iust: that is to say, they shall not be partakers of the prosperous state allot∣ted to the godly in this and the future life: but it shall succeede with them vnprosperously and miserably in ei∣ther. By iudgement therefore I vnderstand the prosperous condition of the godly in this life, ensuing vpon the re∣formed and vpright cariage of all proceedings on the

Lords part: and by the assemblie of the iust, their happie state in the future world.

Hitherto of the comparisons vsed for the discussing of this point, That with the godly it succeedeth prosperously in either life. The truth hereof is further manifested and inforced by noting vnto vs the efficient cause of this prosperous successe, thus:

• Whose way the Lord approoueth and liketh, with him it euer succeedeth prosperously.
• But the godly man is he whose way the Lord approoueth and liketh, vers. 6. in the beginning.
• Therefore the godly man is he, with whom it euer suc∣ceedeth prosperously. vers. 3.

The Assumption (namely, that the Lord approueth and liketh the way of the godly) is amplified by setting downe a con∣trarie action of the Lords, thus:

• The Lord doth dislike and hate the way of the wicked, vers. 6. in the end. Whereas the Prophet saith, that the way of the wicked shall perish: we must vnder∣stand as meant thereby the efficient cause of this perishing, namely, the hatred conceiued by the Lord against the wicked.
• Therefore the Lord doth approoue and like the way of the godly man: that is, his person and holy cariage of life, vers. 6. in the beginning.