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

ANALYS. PSALM. 34.

We are first to consider of the title of this Psalme: and then of the Psalme it selfe.

The title doth acquaint vs,

• 1. With the author of the Psalm: who is the Prophet Dauid.
• 2. With the time of the inditing thereof: which was vpon his escape from Achis King of the Philistins: who is by a name common to the Kings of that people intitled A∣bimelech.
• 3. With the occasion of inditing the said Psalme: which was the Prophets safe escape and deliuerance from so capitall an enemie as King Achis. This his escape is set foorth by noting vnto vs the meane vsed for effecting the same: which was Dauids changing of his ordinarie cariage and behauiour, that is, his counterfeiting the losse of his wit and sense. For the Lord did by his proui∣dence so order the Prophets disguising in this behalfe, that it made way for his deliuerance.

The Psalme it selfe is a thankfull acknowledgement on Da∣uids part of the Lords gratious deliuerance of him from the imminent perill wherein he was, being in the Court of Achis, and within the reach of his authoritie. The hi∣storie hereof you may reade, 1. Sam. 21.

This gratefull acknowledgement of his deliuerance, the Prophet propoundeth and testifieth:

• 1. By his owne personall magnifying the Lord for the said deliuerance, vers. 2. and 3.
• 2. By a double exhortation vnto others. For he inuiteth others
  • 1. To concurre with him in this dutie of magni∣fying the Lord, vers. 4.
  • 2. To hold a course
    • Partly of meditating on the Lords goodnes, vers. 9.
    • Partly of fearing the Lord, vers. 10.

The Prophets personall magnifying the Lord for his deli∣uerance is amplified, by noting vnto vs:

• 1. The time, when he will doe it, vers. 2. where he saith, that he will at all times magnifie the Lord.
• 2. The instrument, wherewith he will performe this ac∣tion of magnifying the Lord, vers. 2. I will praise him (saith he) with my mouth.
• 3. The affection, wherewith he will accompanie this du∣tie of extolling the Lord, vers. 3. My soule (saith he) shall glorie in the Lord: that is, I will with a sincere and vnfained affection extoll the Lords goodnes to∣wards me, and not with my tongue only.
• 4. The effect wrought in others by performing this du∣tie of praise vnto the Lord, vers. 3. For (saith the Pro∣phet) the meeke, that is, the children of God hearing this my thankefull acknowledgement of the Lords mercie to me, will thereupon reioyce and be occasio∣ned to praise the Lord with me. This reioycing and praising the Lord, is the effect wrought in others by Dauids performing this dutie of magnifying the Lord.

The second point, whereby hee testifieth his gratefull ac∣knowledgement of the Lords mercie towards him in his deliuerance, is his exhortation vnto others, that they would concurre with him in this dutie of magnifying the Lord. He perswadeth them hereto in this sort:

• If God hath deliuered me from the imminent perill wherein I was, being amongst the Philistins: praise him together with me for this blessing.
• But God hath deliuered me from the imminent perill wherein I was, being amongst the Philistins, vers. 5. and 7. where he saith, that the Lord hath deliue∣red him from all his feares and distresses: mea∣ning the feares and distresses in which he was, du∣ring his abode in the presence of King Achis and the Philistins.
• Therfore praise ye y^e Lord with me for this blessing, v. 4.

The Assumption is cleered by declaring vnto vs:

• 1. The Lords gratious proceeding in generall with his children.
• 2. The effect, which the obseruation of the Lords mer∣cie in the deliuerance of Dauid worketh in others.

Out of the consideration of the Lords gratious proceeding with his children in generall, he cleereth the said As∣sumption, thus:

• Such as call vpon the Lord out of an heart fearing him, are protected and deliuered by him, vers. 8. Where for a further manifesting of the truth of this sen∣tence, he specifieth the instruments vsed by the Lord in working the deliuerance of his children. These instruments are the Angels: by whose ac∣tion of incamping about vs, he doth implie and signifie all other seruices done by them in fauour of Gods children.
• But I Dauid called on the Lord out of an heart fearing him, vers. 5. and 7. In the 5. verse he saith: I sought the Lord, namely, out of an heart fearing him. In the seuenth verse, changing the person (which is a forme vsuall in Scripture) hee repeateth his seeking and calling vnto the Lord vnder these termes: This poore man cried vnto the Lord: that is, I Dauid who was in a poore and distressed case, cried vnto the Lord for help against the perill where∣in I was.
• Therefore was I protected and deliuered by the Lord, vers. 5. and 7.

The effect growing from the obseruation of the Lords mer∣cie in the deliuerance of Dauid, is, The recourse that others shall make vnto the Lord by humble petition in the day of their trouble, vers. 6. where he saith: They shall looke vnto the Lord and flock vnto him: that is, They obseruing how mercifully the Lord hath proceeded with me in deliue∣ring me from the danger of death, shall thereupon bee moued in the day of trouble, as it were to runne vnto

the Lord for help by way of supplication. Now this their recourse vnto the Lord by way of humble petition, is re∣commended vnto vs by noting the blessed issue follow∣ing thereupon. The issue is, that vpon such their recourse vnto the Lord for helpe, their faces shall not be ashamed: that is, they shall find fauour in the Lords sight for grant of their requests.

The Prophet hauing thus exhorted others to a concurrence with him in magnifying the Lord: he now perswadeth them to a performance of two other duties:

• 1. The one of meditating on the goodnes of the Lord, to the end they may repose vpon him, vers. 9.
• 2. The other of fearing the Lord, vers. 10.

The former dutie is recommended and pressed by this ar∣gument:

• ...If they be blessed who trust in the Lord: then ought we to meditate on his goodnes, that we may thereupon be moued to trust in him.
• But they are blessed who trust in the Lord, vers. 9. in the end.
• Therefore ought wee to meditate on the goodnes of the Lord, that wee may thereupon be mooued to trust in him, vers. 9. in the beginning. Where by tasting and seeing how gratious the Lord is, wee must take to bee meant not a bare knowledge of the Lords goodnes, but a serious meditation accom∣panying the same, and such as may perswade our hearts to a confident dependance on him. Which point of dependance and trust in the Lord, how∣soeuer it be not mentioned in the first part of this 9. verse, which presenteth vnto vs the exhortation of meditating on the goodnes of the Lord: yet must we conceiue it to be there in effect & sense: as if the Prophet had said, Taste and see how gra∣tious the Lord is, that thereupon you may bee drawne to trust in him. For blessed is the man who trusteth in him.

The other dutie, whereto the Prophet perswadeth vs, is this:

• That we should feare the Lord: that is, that we should serue and honour him in the cariage of our life.

This dutie is inforced and perswaded in this sort:

• Such as feare the Lord want nothing, vers. 10. in the end.
• Therefore feare the Lord ye Saints of his, vers. 10. in the beginning.

The first part of this reason is handled by a comparison: wherein is shewed the different proceeding held by the Lord towards such as feare him, and towards such as be∣ing of a proud spirit and reposing on their owne strength haue reiected all feare of the Lord: and these hee calleth young lions. The comparison is this:

• Young lions are in want and hunger, vers. 11.
• But such as feare the Lord, want no good thing, vers. 10. and 11. Here in the 11. verse, such as feare the Lord are noted vnto vs by a particular action of theirs: which is, To seeke the Lord by prayer.

Now in the 12. verse, the Prophet by way of preuention of∣fereth to satisfie a question that may be demanded tou∣ching this feare, namely: What this feare is, whereto the Prophet perswadeth, and which is accompanied with the hap∣pines spoken of in the 10. and 11. verse. Before he resolue this question: he doth (because the matter is of moment, and draweth with it an happie life) solicite his auditors to an attentiue hearing of him:

• 1. By an argument drawne from a circumstance of their persons: in that he calleth them by the sweete title of Sonnes: a title which the Prophets bestowed vpon their disciples, to testifie their speciall loue and kind∣nes vnto them, vers. 12. in the beginning.
• 2. By noting vnto them the worthines of the subiect, in the knowledge wherof he would informe them: which is, the feare of the Lord, vers. 12. in the end.
• 3. By remembring vnto them, the desire that is in euerie

• of them of an happie life, vers. 13. Where by way of an interrogation hee aduertiseth them that this desire of enioying happines is in euery man. For the Prophet demaunding this question, (What man is he that desireth life?) doth in effect and sense speake thus: Sure I am that there is no man who doth not affect and desire an happie life.

These motiues, whereby hee induceth his auditors to an at∣tentiue and carefull hearing of him, are concluded thus:

• You are my disciples whom I loue as my sonnes: the point of doctrine, wherein I will informe you, concernes the feare of the eternall God: and euery of you desires the happines which doth accompanie this feare, vers. 12. and 13.
• Hearken therefore vnto me, who am readie to instruct you in this point of doctrine, vers. 12. in the begin∣ning.

Hauing solicited his disciples to this attention in hearing him, hee proceedes to resolue them what this feare is, whereto he exhorteth them. To performe this, he setteth downe the particulars, wherein this feare of the Lord consisteth. He sheweth that it consisteth,

• 1. In a religious vse of the tongue, vers. 14. Where for∣bidding the abuse thereof, he doth withall pre∣scribe the lawfull and holy vse of the same.
• 2. In forbearance of sinfull actions, and in doing of that which is iust and good before God and man, vers. 15. Where in the end of the verse, that generall of doing good, is declared by mentioning two spe∣ciall actions that are to be done: whereof
  • ...The one is, the seeking after peace and concord with men.
  • ...The other is, the intertaining of it when it is found and procured.

Now to raise vp in his said disciples a care to practise the a∣boue mentioned particulars of obedience to the law of the Lord, the Prophet presseth them with an argument

taken from the consideration of the Lords gratious pro∣ceeding towards those who in the cariage of their life do labour to put in practise the said particulars. The argu∣ment perswading hereto, is this:

• If to such as practise the said particulars of obedience to the law of the Lord, the Lord ministreth a continuall supplie of his gratious fauours: then ought you to practise the said particulars of obedience to the law of the Lord.
• But to such as practise the said particulars of obedience to the law of the Lord, the Lord ministreth a conti∣nuall supplie of his gratious fauours, vers. 16. Where the Prophet by particulating these two actions of the Lord, namely, His beholding of the righteous with the eye of his prouidence for their protection: and, His hearing of their crie with the eare of com∣miseration for their deliuerance from trouble: the Prophet (I say) vnder the name of these two spe∣ciall actions, doth implie and signifie the Lords gratious proceeding in euery respect with the righteous, that is, with such as performe obedi∣ence to his law.
• Therefore ought you to practise the said particulars of obedience to the law of the Lord, vers. 14. and 15.

Touching the Assumption: To the end it may appeare what speciall acknowledgement we owe vnto the Lord in re∣gard of this course of fauour he holdeth with vs for our protection and deliuerance: the Prophet setteth vpon the said Assumption an illustration taken from the diffe∣rent and vnlike proceeding he holdeth with the wicked. The illustration, wherein the Lords fauourable course with the righteous is set foorth by his different procee∣ding with the wicked, is this:

• The Lord doth execute his wrath vpon the wicked, vers. 17. and 22.
• But the godly he doth protect from perils, and deliuereth thē from all their troubles, vers. 16.18.19.20.21.23.

The former sentence of this illustration is presented vnto vs by the Prophet vnder these two particular actions of the Lord: whereof,

• The one is, the Lords rooting from out the earth the memorie of the wicked, vers. 17. which is an euident execution of his wrath vpon them.
• The other is, the Lords ordering of the wicked to be in∣struments of their owne destruction, vers. 22. which is another reall and apparant execution of his iu∣stice vpon them.

The second sentence of the said illustration, to the end we may rest assured of the Lords fauour, and euer depend vpon him, is in varietie of termes expounded and itera∣ted in so many verses, as I haue quoted: in each of which verses the Lords action of protecting or deliuering is mentioned.

• In the 16. verse, both actions are noted, as hath been de∣clared.
• In the 18. verse, his action of deliuerance is signified by his gratious hearing and deliuering of them out of distresse.
• In the 19. verse, his action of deliuerance is not only re∣corded, but improoued also and magnified by noting the extremitie of the distresse, from which the godly are deliuered. For it is said in this verse to this ef∣fect: That the Lord is neere vnto the godly, and sa∣ueth them euen then, when they faint and are as it were at the last gaspe through the greatnes of their affliction.
• In the 20. verse, his action of deliuerance is specified and recommended by aduertising vs that the number of the troubles, out of which the iust is deliuered, is great. Which argueth the greatnes of the mercie and power of the Deliuerer.
• In the 21. verse, his action of protection is remembred: it being there said, That the Lord hath that care of preseruing the iust, that he cannot receiue hurt in

• any one bone without his prouidence and will.
• In the 23. verse, his action of deliuerance is comprised both in the beginning and end of the said verse. In this verse the godly are described:
  • 1. Vnder the title of being the Lords seruants.
  • 2. By their dependance on the Lord.