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

ANALYS. PSALM. 39.

The Prophet being vnder the afflicting hand of the Lord, doth in this Psalme relate vnto vs:

• 1. The combat he had betwixt the spirit and the flesh. From the beginning of the second verse, to the end of the seuenth.
• 2. The issue of the said combat. From the beginning of the 8. verse, to the end of the 14.

The combat is described by setting downe,

• 1. The actions of the spirit, vers. 2.3.
• 2. The incounter of the flesh, vers. 3. in the end, and vers. 4.

The actions of the Spirit in the Prophet Dauid, are two:

• 1. His resolution not to let fall any passionate words, vers. 2.
• 2. The performance of this resolution, vers. 3. in the former part thereof.

His resolution to be silent and to forbeare all distempered and impatient speeches, is set out vnto vs by implying the ende hee aymeth at therein: which is to preuent and take from the wicked, who obserued the cariage of the Lords children, al occasion of traducing and reproching the profession of fearing the Lord. This end is not in di∣stinct and expresse termes particulated, but necessarilie and sensibly implied in the second verse vnder these words: While the wicked is before me: that is, while the wic∣ked obserueth me & watcheth an occasion to deride and scandalize the cariage and profession of the godly. Now what the wicked would obserue and traduce, to preuent that the Prophet voweth silence. But the cariage and pro∣fession of the godly is that which the wicked would ob∣serue and traduce. Therefore to preuent and disappoint the wicked herein, the Prophet resolued with himselfe to refraine his tongue.

The performance of the said resolution to be silent, is amplified by a comparison in this sort:

• I spared to speake that which would haue serued to my speciall aduantage and good, and which I might iust∣ly haue pleaded in my defence, vers. 3. in the midst.
• No marueile then if I spared my tongue otherwise, verse 3. in the beginning.

The incounter of the flesh is likewise set forth vnto vs by these two actions of the flesh: whereof,

• 1. The one is a further prouocation and increase of the Prophets passion, growing out of the indeauour vsed by him to suppresse the same, vers. 3. in the end: and vers. 4. in the beginning.
• 2. The other is an actuall interruption of the said reso∣lution to be silent: which the flesh wrought in him by stirring and prouoking his passion, vers. 4. in the end. For his passion, the more he indeuoured to quali∣fie and restraine it, being so much the more infla∣med, he doth out of an impatient humour and to shew the greatnes of the miserie hee endured, breake his resolution of silence by tendering vn∣to the Lord this passionate and inconsiderate re∣quest: namely,
  • That the Lord would be pleased to take him presently out of this life, vers. 5.

This request for present death is deliuered in these termes: Let me know my end: and the measure of my daies what it is: and how long I am to liue; that is to say: let me by an actuall experiment of death in mine owne person feele and discerne the vtmost period and reach of my daies: which in effect is nought else than a request, That he may die. Now he doth not onely propound this sute, but to the end he may obteyne at the Lords hands a grant ther∣of, he doth accompany it with certaine motiues conclu∣ded thus:

• If my life by thine owne ordinance be exceeding short and likewise subiect to vanitie: I pray thee, verifie on my person the truth and effect of this thy ordinance in cutting off this my life.
• But my life by thine owne ordinance is exceeding short and likewise subiect to vanitie, vers. 6. and 7.
• Wherefore (O Lord) execute on my person the truth and effect of this thine ordinance in cutting off my life, vers. 5.

The first member of the Assumption concernes the shortnes of the Prophets life. That his life is exceeding short, hee sheweth by two comparisons:

• 1. In the one he compareth the length of his life to the length of a spanne, vers. 6. in the beginning.
• 2. In the other he resembleth his life to that which is nothing, vers. 6. in the midst.

The second member of the Assumption, which importeth the vanity of his life, is not in particularity expressed: but in liew of it, the Prophet hath set downe this demonstra∣tion thereof:

• Euery man, though neuer so strongly founded in his e∣state, is a meere vanitie: and likewise all his indeuors and trauels are meerely vaine.
• And therefore, considering I am a man, my life can be nought else but a meere vanitie.

The former part of the Antecedent is vers. 6. in the end.

The later part of the said Antecedent, which concernes the vanity of all the indeuours and trauels of man, is vers. 7. in the middest. Where it is said, that man maketh great a∣do for nought: that is, he spends his indeuours and trauels in vaine. Now this generall, namely, That man spendeth his indeuours and trauels in vaine, is amplified:

• 1. By a comparison, in the beginning of the 7. verse.
• 2. By allegation of a particular instance, in the end of the 7. verse.

The comparison, wherein the vanity of mans indeuour and trauell is shewed, being laid forth in her parts, is this:

• ...As a bare shew or vanishing image is of no substance or vse:
• So neither are the indeuours or trauels of man, vers. 7. in the beginning. Where it is affirmed that man walketh in a shadow: that is, imployeth himselfe about that, which is nought else but a bare shew and vanishing image.

The particular instance alleaged to argue and witnesse the vanitie of mans indeuours, is this:

• Man gathereth riches he knoweth not for whom, vers. 7. in the end. Vpon this instance (it being supposed by the Prophet that all other actions and imploy∣ments of man are in nature and vse like to the said instance) it may be inferred, that all the indeuours of man are vaine.

Hitherto of the Combat, which the Prophet sustained be∣twixt the spirit and the flesh: the flesh preuailing so farre with him, as that it drew from him, being not able to containe himselfe within limits of patience and modera∣tion, the making of an vnaduised motion vnto the Lord for present death.

The issue of the Combat followeth in the rest of the verses of this Psalme: namely, from the beginning of the 8. ver. to the ende of the 14. The said issue is (as shall appeare) a plaine and absolute defeate giuen in this combat by the Spi∣rit vnto the flesh. For after the Prophet had for a while out of his passionate and impatient humor solicited the Lord to retire him out of this life: he doth vpon better aduise∣ment suggested from the Spirit, correct and checke him∣selfe by calling to minde the folly and vanity of the mo∣tion he tendered vnto the Lord for death. And therefore he reclaymeth himselfe thus in the 8. verse:

• But now Lord, what waite I for? As if he should say: It is in vayne that I present this inconsiderate request vnto thee: I cannot expect ought from it.

Now hereupon, the Prophet changing his former note (the Spirit hauing obteyned victory against the incounters of

the flesh) he becommeth an humble suter vnto the Lord, namely:

• That the Lord would be pleased to remoue from him his present affliction, vers. 11.13.14.

This sute for the remoue of the affliction presently vpon him, is the issue of the combat aboue mentioned and de∣scribed.

To perswade the Lord to giue him satisfaction by the grant of the said sute, he pleadeth by sundry arguments. The first is this:

Arg. 1.

• My hope and confidence for mercie and deliuerance is in thee O Lord, vers. 8. in the end.
• Therefore withdraw, I pray thee, thy afflicting hand from me, vers. 11.13.14.

The sequell of this reason hath for the warrant and ground thereof, the Lords promise to deliuer those who rest vpon him: which promise is the proposition of this first conclusion: but omitted by the Prophet, as a matter alreadie being in the publike knowledge of all.

Here, before the Prophet proceede to a further pressing of his humble sute: forasmuch as his conscience tels him that his sinnes haue originally drawne vpon him his pre∣sent affliction: least the consideration of them should on the part of the Lord be a bar to his said sute; he doth for this regard humbly intreate, in the 9. verse a remission of all his transgressions: iustly apprehending that the cause be∣ing remoued, the effect also will determine. This motion doth carrie with it a confession of his sinne against God, and an acknowledgement of the desert thereof: which is a reason of moment to induce the Lord to remit sinne. As this clause of the said 9. verse, Deliuer me from all my transgressions, doth aptly receiue the exposition & sense I haue set downe: so may it not vnfitly and with good warrant be expounded of the remoue of the present crosse which the Prophet endured as a punishment due to his trans∣gressions. Which interpretation being allowed of, the said clause must then serue as a conclusion to the first ar∣gument,

and to all other the motiues presented vnto the Lord by the Prophet, for deliuerance from the present trouble wherein he was.

The second argument, whereby hee mediateth with the Lord the remoue of his present affliction, doth remember vnto the Lord the euent and inconuenience that will en∣sue vpon the said affliction, in case it be continued:

Arg. 2.

• If the affliction that is presently vpon me, will expose me and my profession of thy name as a scorne vnto the wicked: I pray thee (O Lord) remooue it from me.
• But the affliction that is presently vpon me, wil expose me and my profession of thy name as a scorne vnto the wicked, vers. 9. in the end. Where it is said: Make me not a reproch vnto the foolish: that is, withdraw this affliction from me, least the con∣tinuance thereof occasion the foolish and wic∣ked to traduce and reproch my profession of thy name. So as in this later clause of the ninth verse, there is folded vp and included aswell the Prophets sute as the argument to per∣swade it.
• Therefore I pray thee (O Lord) remoue the said af∣fliction from me.

The Prophet hauing presented vnto the Lord, who is iea∣lous of his owne honour and euer ready to giue proofe how highly hee doth valew it, the remembrance of the imputation and scandall, that may be throwne vpon the profession of his name, in case of the continuance of the said affliction: he doth in the 10. verse adde hereto a spe∣ciall inducement grounded vpon the Lords gracious na∣ture and promise to help those who with patience sub∣mit themselues to his good pleasure. The inducement is of this sort:

Arg. 3.

• I doe now in all patience and reuerence humble my selfe before thee, submitting my selfe wholy to thy good pleasure, vers. 10. in the former part.
• ...

• It may please thee therefore O Lord to haue mercie on me, and to deliuer me from my present trouble, vers. 11.13.14.

The former sentence of this reason, which concernes the Prophets submittance of himselfe in al humilitie and pa∣tience vnto the Lords good pleasure, is amplifyed by drawing into consideration the principall efficient and author of the affliction laid vpon the Prophet, thus:

• I do acknowledge that it is thou (O Lord) who hast laid this present affliction vpon me, vers. 10. in the end.
• Therefore doe I in all patience and reuerence humble my selfe before thee, and submit my selfe wholy to thy good pleasure, vers. 10. in the beginning.

The Prophet giuing the Lord no rest till hee find rest from his trouble, doth by a fourth argument solicite his pre∣uailing with the Lord in his sute: thus,

Arg. 4.

• I quaile and faint vnder the burden of this my affli∣ction, it being farre surpassing my strength, ver. 11 in the end.
• It may please thee therefore (O Lord) to remoue it from me, vers. 11. in the beginning. Where the Prophet maketh his request in these words: Remoue from me thy wound: that is, the affli∣ction laid vpon me, which is to my person and state, as a wound vnto my bodie.

The ground of this fourth reason is a consideration of the Lords most wise and gracious proceeding: who doth proportion out afflictions to the measure of strength in his children: and will not suffer the rod of the vngodlie to rest on his Saints, least they also should reach out their hand to iniquitie.

To the Antecedent of this fourth reason the Prophet hath yeelded this illustration:

• ...If no man be of sufficient strength to endure thy affli∣cting hand, then must I needes faint vnder it.
• But no man is of sufficient strength to endure thy affli∣cting hand, vers. 12. Where the Prophet sheweth,

• that man is no more able to beare the burden of affliction, than a moth is able to endure a bruse offered vnto it by ones hand. But assoone as the Lord afflicteth him for his sinne, hee melteth and dissolueth as being of no strength to beare it.
• Therefore must I needes faint vnder it, vers. 11. in the end.

The Assumption is amplified by three seuerall arguments: namely,

• 1. By noting the efficient cause mouing the Lord to in∣flict punishments: which is the iniquitie of man, vers. 12. in the first part thereof.
• 2. By a comparison: wherein man and whatsoeuer is of strength and excellencie in man, is compared in weaknes to a moth, thus:
  • ...As a moth is so exceedingly brittle, as that with a touch of the finger it is presently dissolued:
  • So man and whatsoeuer is of strength and ex∣cellency in man is so weake, that it cannot en∣dure the touch of the Lords afflicting finger, without being reduced to nought, vers. 12. in the middest.
• 3. By imparting with vs the nature and condition of man: he being in his nature & condition nought else but a meere vanitie. Out of which considera∣tion he thus concludeth:
  • ...Nothing meerely vanity is of sufficient strength to endure the afflicting hand of God.
  • Euery man is meerely vanitie, vers. 12. in the end.
  • Therefore no man is of sufficient strength to en∣dure the afflicting hand of God, vers. 12. in the former part of the verse.

The Prophet hauing thus dilated vpon the fourth argu∣ment, he returnes to solicite his maine sute, remembring vnto the Lord the qualitie and condition of his life, as a reason whereby to draw the Lord to a mercifull regard of his said sute. His conclusion is this:

Arg. 5.

• If my abode in this life be very short, I pray thee whi∣lest opportunitie is offered of shewing mercie vn∣to me, shew it in deliuering me from my present trouble.
• But my abode in this life is very short, vers. 13. in the end.
• Therefore whilest opportunitie is offered of shewing mercie vnto me, shew it in deliuering me from my present trouble, vers. 13. in the beginning.

The Assumption is not expressed in these very termes: but in steed of the said Assumption, the illustration thereof is set downe thus:

• I am a pilgrim and a seiourner here vpon earth, as my predecessors were, vers. 13. in the end.
• Therefore am I of a short abode here vpon earth and in this life.

The conclusion of the 5. argument being in the beginning of the 13. verse, is there amplified by acquainting vs with the manner and forme of offering vnto the Lord this petition for deliuerance from the said affliction. The manner and forme here vsed, is The petitioners extraordi∣narie vehemencie and earnestnes in pressing the Lord to a grant of the petition offered. This extraordinary vehe∣mencie in the petitioner, is expressed in this sort:

• 1. By iterations of calling vpon the Lord to heare him. For he doth thrice call on the Lord to heare him, vers. 13. in the beginning and middest.
• 2. By the petitioners crying vnto the Lord, vers. 13. in the middest.
• 3. By effusion of his teares, vers. 13. in the middest.

This vehemency and earnestnesse of the petitioner with the Lord, expressed by the particulars mentioned, may serue for a motiue whereby to preuaile with the Lord in this sute for deliuerance. For this earnestnes and importtuna∣cie in our praiers proceeding frō a true sense of our wants and accompanied with faith in the Lords promises, is a thing commaunded by him and such as wherein hee ta∣keth

speciall contentment: and for that regard of great force with the Lord.

The Prophet hauing bin thus extraordinarily earnest with the Lord in the 13 verse: hee doth in the 14. and last verse close vp and conclude his sute, by propounding vnto the Lord the end for which he beggeth deliuerance from the present crosse which lieth so heauily vpon him. His perswasion is this:

Arg. 6.

• If thy afflicting hand continue vpon me, I shall haue no time before I die of refreshing and fitting my selfe to doe thee honour and seruice.
• But I would most willingly haue some time before I die of refreshing and fitting my selfe to doe thee honour and seruice, vers. 14. in the later part of the verse. Where vnto these words (That I may refresh my selfe before I depart hence) I take the exposition, which I haue set down, to be most agreeable, and suting with the Prophets in∣tention in this last argument.
• Therefore I pray thee let not thy afflicting hand con∣tinue vpon me, vers. 14. in the beginning. Where the Prophet intreateth the Lord to stay his hand from him: that is, to desist from afflicting him any longer.