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 Exercises vpon the first Psalme. 
 
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EXERCISES 
 
 VrON THE 
 
 FIRST PSALME. 
 
 Both in Profe and Verfe. 
 
 BY 
 
 GEORGE .WITHER. 
 
 PRINTED FOR THE SPENSER SOCIETY. 
 1882. 
 
Phintei) bv Charles E. Simms, 
 I>Ianchester. 
 
EXERCISES 
 
 VPON THE 
 
 Firft PSALME. 
 
 Both in Profe and Verfe. 
 
 By Geo: Wither, 
 
 Of the Societie of 
 
 Lincolnes hine. 
 
 Bid, /lis delight is in the Law of the Lord. &c. 
 PsAL. I. verf. 2. 
 
 London, 
 
 Printed by Edzu. Griffin, for lohn Harrifoii, 
 
 and are to be fold at his fhop, in Pater 
 
 Nojicr Row, at the figne of the 
 
 Golden Vnicoj'ne. 1620, 
 
TO 
 
 THE NOBLE 
 
 YOVNG GENTLE-MAN, 
 
 S". I o H N Smith, Knight ; 
 
 onely Sonne to the honourable 
 
 Knight, S"". Thomas S m i t h, 
 
 Gouernour of the Eaji-India 
 
 Company, &c. The Author 
 
 of thefe Exercifes, heartily 
 
 wiflieth all true happi- 
 
 neffe whatfociter. 
 
 SIR, 
 
 Vch hath beene the re- 
 fpe6l, and many the 
 courtefies ; which, I 
 haue receiued from your no- 
 ble Father. And the greateft re- 
 A 3 quitall 
 
The Epijile 
 
 quitall I can giue him ; is, to 
 make my felfe (as far as in mee 
 lyeth) fuch a one, as that hee 
 neede not repent, nor be aflia- 
 med of the refpe6l hee hath 
 fhowne mee : and that, if I 
 fhould dye vnable to repay his 
 kindneffes ; he might yet, haue 
 fome caufe, to think his fauors 
 not altogether loft vpon mee. 
 Nay rather, might reckon 
 them among the good deedes 
 he hath done) in regard I haue 
 made vfe of them, (not to fol- 
 low my pleafures, but) to ena- 
 ble me in fome good endea- 
 uours. 
 
 Of which, this little volume 
 is a part ; & knowing, I fhould 
 
 well 
 
Dedicatorie. 
 
 
 well witneffe my loue vnto 
 him, whenfoeuer I gaue good 
 teftimony of mine honeft affe- 
 ction towards you. Lo, as a 
 pledge therof, I confecrate to 
 your vfe, thefe ExcTcifes. And, 
 with your name, deliuer them 
 ouer to the world. That, when, 
 and wherefoeuer they fhall be 
 read ; you may be remembred, 
 both for a louer of thefe kinds 
 of fhudies, & a Fauourer of his, 
 who was defirous to bee ho- 
 neftly employed. For, fuch 
 haue you approued your felfe 
 towards mee, both in your 
 courteous familiarity : and by 
 that free acceffe, which in my 
 meditations, I haue alwayes 
 A 4 had 
 
 
The Epijlle 
 
 had to your Library. 
 
 Accept then thefe papers ; & 
 let it not be tedious vnto you, 
 fometime to read them ouer. 
 For, though I may be thought 
 fitter by many, to accompany 
 you in the way of pleafures : 
 then to prefent you with any 
 found precepts of morality, or 
 Religion. Yet, I hope, you 
 fhall finde me an Inftrument : 
 readier to encourage you, in e- 
 uery of thofe vertues, wherwith 
 your education hath acquain- 
 ted your youth : then to whi- 
 fper ought, that may bring you 
 in loue with thofe vanities ; 
 whereunto, ouer-many other 
 of our Gentry, are fo much en- 
 
 clinde. 
 
Dedicatorie, 
 
 
 clinde. For, though that way, 
 I miorht haue more bettered 
 my fortunes, and efteeme, a- 
 mong fome men. This way, 
 I am fure, I fhall better fatlsfie 
 my confcience, and my dutle 
 to God. 
 
 Neuertheleffe, I prefer not 
 this to inftru6l you ; but, to 
 be a Remembrancer, of thofe 
 things, in which you haue al- 
 readie beene inftru^led. For, 
 your good Father, hath not 
 onely largely prouided for 
 you, the temporall felicities : 
 but, afmuch, as in him lieth, 
 prepared you for that Blejjfed- 
 nes, which is treated of in thefe 
 Exercifes. More he cannot do ; 
 
 feeing. 
 
 
The Epijlle, &c. 
 
 feeing, it muft be euerie mans 
 particular endeauor, that fhall 
 purchafe him this treafure, be- 
 inof the moft invaluable that 
 can be For, the greateft Monarch 
 of the world, hath neither 
 power to giue, nor take it, from 
 you. Yea, and without it, the 
 more of other bleffmgs you 
 poffeffe, the more miferable 
 they will make you. But, I 
 know, you will bee happie in 
 the profecution therof, that 
 you may treble that happines, 
 in the poffeffion of it. And, to 
 that end, you haue my pray- 
 ers, who am 
 
 mojl faithfully yours, 
 
 G. VV. 
 
To the Reader. 
 
 Know^ that many qfyoti, 
 ere this tijne, expefled 
 the firji Decade of the 
 Pfalmes, according to the promife^ 
 in my Preparation. And ther- 
 fore, when yoti behold here, but a 
 tenth part of it, JJJiall be thought to 
 come too muchfJiort of what I inten- 
 ded. A s indeed I doe {feeing , / then 
 wanted not much, of hauing fini- 
 fJied the whole Decade in that 
 manner, as I purpofed tofet it forth) 
 But, if it IV ere here fitting {or any 
 way for your profit^ todifcouerthem, 
 
 I might 
 
To the Reader. 
 
 / might giue vndenyable reafons {to 
 excufe my felfe) which I now con- 
 ceale. 
 
 Onely thus fmtch, I will fay. 
 Feiv 7nen conjidcr, how many paijie- 
 fulldayes (after the viaifte labour is 
 ended) the v)riting ouer againe of 
 fttch a vohimewill aske\ how many 
 moneths it may be afterwards atten- 
 ded at thePreffe; how much charge, 
 the Authors little means ^may [with- 
 ottt any profit of his labours) bee put 
 to ; nor, through how many vnloo- 
 ked-for troubles a?id bufineffes, hee 
 mufi make way vnto the perfoj-- 
 mance of it. For, if they did know, 
 and zveigh this ; fo many, that are 
 idle ones themfehies, would not fo 
 often {as I heare they doe) blame my 
 
 idleneffe. 
 
To the Reader. 
 
 
 idlenejfe. But, rather wonder, how, 
 and when, I got meanes and time, to 
 performe zvhat is already done. 
 
 Difcou7^agements, and hinderan- 
 ces, I haue had many,Jince I began 
 to meddle with the Pfalmes. But 
 helps, or encouragements, I haue had 
 no7te ; no, not the leajl part of one : 
 
 faue the comfoi^ts, which I haue 
 
 found, wit hinmine owne heart. And 
 they are fo great, that I amflill refl- 
 ated to proceed in this work, as IfJial 
 be e?tabled. For, though it may come 
 the more fowly forward, by rea- 
 
 fon offome lets:yet,I amperfwaded, 
 God will fipply, by his grace, zvhat- 
 
 foeuer, I am that way depriiied of 
 And {if I can haue patience) bri?ig 
 wfiat I intend, to much more happie 
 
 perfection, 
 
 
 n 
 

 To the Reader. 
 
 
 perfe^ion, then if I had receiued no 
 objlacle i7i the performance. 
 
 This Pfalme, in the meatte 
 whiky my friends zvere defirotis of; 
 and haue wijlied me thus to publifJi 
 the refi, by one or two together y V7i- 
 till a whole Decade be imprinted: 
 That fo (euery Pfalme, being an 
 entire thing of it f elf e) thofe poore 
 men, who are defirotis of them, a^id 
 vnable to fpare fo much money to- 
 gether, as ivill buy a greater booke, 
 may by little and little, without any 
 hinderance foirfiifithemfeluesof all. 
 And befide, they thinke theportable- 
 neffe of it, may make it the more 
 frequently read ; for which caufes I 
 haue hearhied vnto the^n. 
 
 Take then in good part, this little 
 beginning 
 
 12 
 
To the Reader. 
 
 beghuiing. Value it, as itJJiall de- 
 ferue to bee ejieemed ; A nd, let not 
 my vnworthinejfe bee ajiy blemi/Ii 
 viito it. For, though I am 7io pro- 
 fejl Diuine ; yet, my profejjion is 
 Chrijlianitie, and thefe my labours, 
 kauingthe approbationofA uthority, 
 are not to be defpifedly reckoned of, 
 as mi7ie ; bitt receiiud as the do- 
 flrines of the Church : zvho hath 
 nozu, by her allowance, both made 
 them her owne, and deliuei^ed them 
 ouervntoyou. So; Gods blefjing on 
 you, a7td me, and farivell. 
 
 G. W. 
 
 u 
 
The feuerall Exerclfes 
 
 A 
 
 vpon this Pfalme, 
 are ihefe. 
 
 Preamble: wherein the Author , the 
 Per/on , the Matter, the Method, the 
 Occafion, and Vfe, of this Pfalme, are 
 treated of. pag. i. 
 The Metricall TranJlatioJi of this Pfahne, with 
 Ihort notes , to iuflifie the queflionable 
 places in that vcrfion. pag. 9. 
 The Seuerall Readings of this Pfalme, in mofl 
 of the ancient and moderne Interpreters, 
 pag. 15. 
 An Expofition, diuided according to the parts 
 of the Pfalme : the firft part begins, pag. 19. 
 the fecond, pag. 89. 
 Meditations in ver/e, vpon the fame Pfalme, 
 
 beginning: pag 123. 
 A fhort Paraphrafe in profe, wherein the 
 words of the Pfalme are wholly preferued. 
 
 pag. 159- 
 A Prayer, taken out of the Pfalme, petitio- 
 ning for the bleffmgs ; and to be deliuered 
 from the vnhappineffe therein mentioned, 
 pag. 163. 
 
 EXER- 
 
 14 
 
EXERCISES 
 
 VPON THE 
 
 firft PSALME. 
 
 I. Of the Author of iJie firfl Pfalme, 
 and the perfon f peaking there : Of 
 the matter alfo, and method of it: 
 with the occafion, and vfe. 
 
 V P-^/^^^^ He firft Pfalme (which 
 
 Za^ ^03ml hath no title in the 
 
 Hebrew) moft of the 
 
 learned Fathers af- 
 
 cribe toZ^^?///i/;as Ori- 
 
 gen, Ambrofc , Bafl, 
 
 Aiigufline, Cafsiodore, 8ic. yea, and S. 
 
 lerome (though he elfewhere follow- 
 
 B eth 
 
 15 
 
In Epijl. ad 
 PaiiUii de om- 
 nibus facris 
 Scripttiris. 
 
 The perfon 
 fpeaking in 
 the I. Pfalme, 
 & the matters 
 handled in it. 
 
 Exercifes vpoii 
 
 eth the opinion of the Hebrew Do- 
 6tors in his time) in one of his * Epi- 
 ftles, attributes this Pfalme to Dmiid. 
 Some alfo there bee, who fuppofe it 
 to be compofed by Efdras, w^ho is af- 
 firmed by AtJianafiiis and Hylarie, to 
 haue gathered the Pfalmes into one 
 volume. But fmce the Scriptures 
 make no certaine mention thereof, 
 vrging no man to follow this or that 
 opinion, I leaue it as indifferent ; al- 
 though I muft con feffe, that I my- 
 felfe am more enclined to their fide, 
 who impute this Pfalme, with all the 
 reft, to Danid. But doubtles, whofe- 
 foeuer it were, or by whomfoeuer 
 the whole booke was thus ordered ; 
 this, was moft properly made a 
 Proeme to the reft, for that it treats 
 of Bleffedneffe, which is the principall 
 end of all Inftru61:ions, 
 
 The Petfon principally fpeaking 
 in this Pfalme, is the Holy Ghofl, by 
 the mouth of the Prophet, who doth 
 
 hereby 
 
 i6 
 
the firjl Pfalme. 
 
 hereby firft teach vs who is truely 
 happy, verf. i. 2. Secondly, by a Si- 
 militude, we are made to vnd^rftand 
 the excellent eftate of him, that is fo 
 bleffed. verf. 3. And laftly, wee are 
 here informed, that the wicked be- 
 ing nothing fo, dreame of a falfe 
 vncertaine felicity, and are, both in 
 refpe6l of their prefent and future 
 condition, moft miferable. verf. 4. 
 5. 6. In breefe, this Pfalme may bee 
 diuided into two parts, the firft three 
 verfes, fet forth the bleffedneffe of 
 the Church in Chrifi, and the other, 
 declare the lamentable condition of 
 all that feeke for happineffe without 
 him. 
 
 Something I will fay, concerning 
 the ground and occafion of this 
 Pfalme ; for, I haue fhovvn you before 
 in my Preparation, that there were 
 certaine diuine fubie6ls, fome of 
 which the holy Prophet alwayes 
 made the firft Obie^s, of his contem- 
 B 2 plations, 
 
 The occafion 
 of this Pfal. 
 
 Vide Prepar : 
 to the Pfalter. 
 cap. 5. 
 
 17 
 
Genef. 2. 
 
 Exercifes vpon 
 
 plations ; and the meanes, whereby 
 he afcended vnto the cleere know- 
 ledge of the high Myfteries, deliue- 
 red in euery Pfalme. Now, although 
 here be no Title to fhew vs fo mani- 
 feftly, what he made the foundation 
 of his contemplation, that we fhould 
 peremptorily conclude it, to be this, 
 or that particular ; yet, by the matter 
 of the Pfahne, we may (I hope) with- 
 out iniury to the Holy Spirit, giue 
 our meditations leaue to ayme ther- 
 at. And to me it plainely appeareth 
 to bee that Double-Law of God, 
 which was giuen in Paradife. For, 
 though at the beginning, God crea- 
 ted man, that he fhould know, loue, 
 enioy him, and bee made bleffed in 
 that fruition ; yet, he would not that 
 fuch bleffedneffe fhould be obtained 
 without fome condition. And ther- 
 fore hee gaue him an eafie, but (as I 
 fayd before) a Double- Law, partly 
 affirmatiue, partly negatiue : the af- 
 
 firmatiue 
 
 i8 
 
The Jirjl Pfalme, 
 
 5 
 
 firmatiue part was, that hee fhould 
 dreffe the garden, and eat freely of 
 euery tree therein : the negatiue was, 
 that he fhould not eat of the Tree of 
 knowledge of good and euill. And 
 there was both a promise of reward, 
 for his obedience; and a commina- 
 tion of punifhment, if hee tranfgref- 
 fed : but Adam, who by obedience, 
 might haue beene eternally happy ; 
 by difobedience, was thrufl out of 
 Paradife, into a world of miferies, to 
 wander for euer in difcontentment, 
 and in the vnhappy fhadowes of 
 death. Which God beholding with 
 pity, beftowed on him, in place of 
 originall righteoufneffe which hee 
 loft ; a meanes of luftification : and 
 (changing the accidents, though not 
 the effence of his firfl command) 
 gaue to him in his Word, that gene- 
 rail Law of Faith, by which hee, and 
 his pofterity, might bee dire6led out 
 of the way of perdition, and ariue 
 B 3 againe 
 
 
Exercifes vpon 
 
 againe at true felicity. This Myfte- 
 ftery, being the firft in the holy book 
 of God, that moft neerely concernes 
 vs, the Prophet, as it feemeth, con- 
 templated, and made it the obie6l 
 and ground-worke of this firft 
 Pfalme : For, as God gaue to our 
 firft Parents in Paradife, a negatiue 
 and affirmatiue Law, fo in that vni- 
 uerfall Law, impofed fince their fall, 
 fome things are commanded, and 
 fome forbidden to bee done ; and 
 that Law, in refpe6l of the effence, is 
 one throughout all the ages of the 
 Church. Moreouer, as Adam, if hee 
 had kept the Commandement of 
 God in Paradifc, fliould haue there 
 liued a happy life, and peraduenture 
 beene tranflated from thence with- 
 out death, into a more glorious blef- 
 fedneffe in Heauen ; fo wee, by kee- 
 ping the Law, which is fince giuen 
 vnto vs infteed of the Tree of life in 
 this world, fliall obtaine the bleffed- 
 
 neffe 
 
the firjl P/alme. 
 
 7 
 
 neffe of Grace in Gods Church for 
 the prefent, and the perfe6lion of all 
 happineffe (euen the life of eternall 
 glory) hereafter, Contrariwife, as 
 Adam, by contemning the Law of 
 God, with the tree of life, in eating 
 the forbidden fruit, lofb thereby the 
 Eftate of bleffedneffe, and incurred 
 for the breach of a double Law, the 
 danger of a double death ; fo, thofe 
 which tranfgreffe the two-fold Law 
 of Faith and Workes, which he hath 
 fince giuen in his Word, doe both 
 depriue themfelues of the fore-na- 
 med felicity, and are the fecond time 
 (and that irrecouerably) in the way 
 of eternall damnation. 
 
 The effe6l hereof is opened in this 
 P/alme; and therefore it may with 
 good probability bee fuppofed, that 
 he tooke the Parable, whereupon he 
 compiled this Hymne, from the My- 
 ftery of the Tree of Life planted in 
 Paradi/e, and from the Law and 
 B 4 Charge 
 
 i 
 
 i 
 1 
 I 
 
 i 
 
8 
 
 The vfe of 
 this Pfalme. 
 
 Exercifes vpon 
 
 Charge which was there giuen vnto 
 Adam ; and he fheweth, that as the 
 tranfgreffion of the Commande- 
 ment, is the way that perifheth ; fo 
 the fulfiUing of the Laiv of the Lord, 
 is the onely meanes which is left vs, 
 to recouer againe the happineffe that 
 we haue loft. 
 
 This Pfalme wee may fing, or me- 
 ditate, when wee are difpofed to 
 praife and fet forth the bleffed and 
 vnfpotted life of our Redeemer ; or 
 elfe, when wee are difcouraged with 
 the profperity of wicked world- 
 lings (which feemes to bee the onely 
 happy men) we may hence, both in- 
 forme our felues of their end : and 
 comfort our foules, with remem- 
 brance of the bleffed eftate, of a good 
 Chriflian. 
 
 THE 
 
 22 
 
the Jirjl Pfabne. 
 
 The metricall Tranflation of 
 the firft Pfalme. 
 
 i= 
 
 He7'e the Prophet hath exprejl, ig 
 
 Who alone are tritely blejl ; | 
 
 A II things pro/per zvith the iiijl, || 
 
 But the ivickcd perifli inujl. |? 
 
 >»)imaiii 
 
 »;)iiii(«gx.Kq )i!ii(«»-iiiK! 
 
 'IIIC<t»?ll:K< I 
 
 f ^ He Man is ^ble/l, zuJio zualketh not ^aftray 
 -*- In thei}' <^ lewd Coim/cls, that ungodly are, 
 Who 7ieither Jlandeth in the Jinners way, 
 Nor with the fcornf till fitteth in their chaire. 
 
 But, in the Law of the '^eternall L o r d, 
 ^ Sincerely placeth he, his zvhole delight, 
 
 And in his Law, ^his euer-bleffed Word, 
 Doth g excercife hifnfel/e doth day and night. 
 
 He, 
 
lO 
 
 Exercifes vpon 
 
 HeJJiall be like a tree^ which clofe bejlde 
 
 The ^Ritters/et, his fruit doth ti^nely giiie ; 
 
 His leafejliall neiLer fade, 'but frefh abide, 
 ^Andwhatfoe're he takes in handfliall thritte. 
 
 But with U7igodly men it is not fo : (fann'd) 
 J^or they are like the chaffe, which (^ being 
 
 By puffs ofwinde, is driuen to and fro. 
 
 Inltidgonefit, therforefJiall notfimtersfland: 
 
 Nor the ttngodly"^ (be admitted) where, 
 
 The righteous fJiall °m one afsemble^ then : 
 
 For, tGod zvell knowes their way y^ Righteous 
 But perifJi fJiall, y' path of wicked men. {are 
 
 ^ Blefiings, or all happy things, belong to 
 that man, &c. For fome take the Hebrew word 
 to be a Subftantiue plurall, and fome an Adie- 
 dliue plurall ; but which foeuer it be, it is fully e- 
 nough expreffed in this our Englifh phrafe, Bleji, 
 or, Blejfed is the man. *> The word, ajlray, feemes 
 heere to be added onely for the verfe fake, but the 
 fence indeede includeth it, feeing it is an errone- 
 ous 
 
 24 
 
The Jirjl P/ahne, 
 
 ous walking from God, which is meant in this 
 place. ■= This Epithite is not added in the Origi- 
 nall, nor other, which I fomtime vfe in my metri- 
 call tranflation of the Pfalmes : neuertheleffe, I 
 think I may, with a good confcience, infert them ; 
 where they are either fuch, as are warrantable in 
 fome other places of holy Scripture, to bee well 
 vfed in that fence : or fuch as may bee naturally 
 proper to the fubiecft, which they are applyed vn- 
 to. As I thinke this is. '' This word, Eteniall, is 
 an attribute moft proper to God, and indeede 
 not to be applyed to any other. For, nothing can 
 be rightly called eteniall, but that which euer is, 
 ivas, and JJiall bee, without beginning or ending : 
 and therfore I haue added it to the word, Lord, 
 that it might the better exprefle here, the Hebrew 
 Tetragrammaton, mn' ^ This, and many o- 
 ther fuch like words, may feeme to bee added in 
 diuers places of my tranflation ; whereas, the 
 power of the Hebrew being confidered, they 
 will bee found included in the Text. ^ Thefe 
 words are added, explicaiidi causa, and therefore 
 put in a different characfler : which liberty, all 
 Tranllators haue taken, euen in their profe-tran- 
 flations ; and to authorize me heerein, I haue not 
 onely the example of moderne Interpreters, but 
 of the Septiiagint alfo, who both explicaiidi, &> <?;-- 
 nandi causa, haue added many words, in their 
 tranflation. As in the fourth verfe of this Pfalme, 
 ovK SvTus, and in the fecond verfe alfo, rtto* upo- 
 ffdiTiv TVS yris, neither of which, are in the He- 
 brew, s The word, exsnife, which is vfed in 
 fome Englilh Tranflations, doth (in my opinion) 
 better and more fully expreffe the meaning of the 
 
 Holy 
 
 I I 
 
 d 
 
 25 
 
12 
 
 ra Thedireai- 
 onletterisJieere 
 left out ill the 
 verfe; and 
 thej-fore I'cfei' 
 this note to the 
 •zw;'(/, Sinners, 
 inthelajliierfe 
 of the fourth 
 Stanza. 
 
 Exercifes vpon 
 
 Holy Ghofl, then the word, meditate ; feeing it 
 may as properly bee applyed to the heart and 
 tongue, as to the hand ; whereas the word, medi. 
 tate, is neuer with vs vfed fo largely, although it be 
 fometime fo taken, with the Latines. •■ Riuers, of it 
 felf, afwell expreffeth the meaning of the Prophet 
 in our tongue, as Riuers oftvater ; for, as by Flames, 
 without other addition, we vnderfland Flames of 
 fire: fo, without other addition alfo, by Riuers, 
 we fully enough vnderfland, the 'water, diuiding it 
 felfe into many fir eames. ' Thefe words are expli- 
 candi caufa alfo, as that, fpoken of before in the fe- 
 cond verfe. ^ And he fliall make what ire he doth 
 to thriiie ; fo it may be read alfo ; for fome tran- 
 flate the words thus, Ft qnicquid faciii, profperare 
 faciei. ■ Explicandi caufa, as before. " In the 
 firfl verfe, becaufe there are degrees of Sinners 
 mentioned, and (in the Hebrew) diflinguiflied 
 by three feuerall words, which the Latines inter- 
 pret Impij, Peccatores, and Derifores, that is, the 
 Vngodly, Sinners, and Scorners, therefore in that, 
 and in all fuch places, where is meant more then 
 one fort of offenders , I haue called them, 
 which the Latines terme Lmpij, the ffiJStdfttlf, or 
 SEnflOlJlB ; and thofe which they call Peccatores, I 
 haue termed ^iwwtX^ : but in this, and fuch like 
 places (where one kinde of euill doers is onely 
 fpoken of) I haue indifferently named them, 
 fometime the eZStdfeclf, fometime the JHngDtflj, 
 fometime ^tltltcr^, and fometime by fuch other 
 names, as I knew were vfuall in our tongue, to 
 denote fuch Sinners, as the Holy Ghofl there 
 poynted at ; for, howfoeuer the circumflances 
 doe in many places appropriate thefe words, the 
 
 20 
 
the fir/i Pfalme. 
 
 ^tmicr^, or the ^Itfloijlg, to particular degrees 
 of Offenders : yet in our tongue, we indifferently 
 vfe either of them, to fignifie the congregation of 
 reprobate-members of the Deuill. " Thefe 
 words ai^e included in the fenfe, though not lite- 
 rally expreffed, vide annotationcs Francifc. Vatabl. 
 ° This is added, explicandi caufa ; for here feemes 
 to be meant, that great Affembly of the Faithfull, 
 which at the generall Judgement, fliall bee per- 
 fe<flly made one in Chrifl, who is the head of that 
 myfticall body, p I may feeme perhaps, to haue 
 inferted this word, the7i, more for the rimes 
 fake, then for any force it here hath ; but, being 
 well confidered, it will appeare to be neceffarily 
 added, for it hath refpecfl to the time of that iudg- 
 ment (fpoken of before) in which will be con- 
 gregated that principall Affembly of the righte- 
 ous, out of which all vnrepentent fmners fhall be 
 vndoubtedly excluded, i I told you in my Pre- 
 paration to the Pfalter, that where foeuer in tran- 
 llating thefe Pfalmes, I met with the Hebrew te- 
 iragrainmatoti r\^r\^ I would either expreffe 
 it by the word LORD, as the Apojlle, the Sep- 
 iiiagi7it, the Fathers, and fome Englifli tranllators 
 haue done ; or elfe by fuch a word as fhould fome- 
 what effentially expreffe the Godhead : and diflin- 
 guifli it alfo by writing the fame in Capitall let- 
 lers ; as in this place, the word G D is Cha- 
 radlered : Which (how euer fome may thinke) 
 is a fignificant, effentiall name of the Deitie ; yea, 
 (except the Hebrew Tetragrammaton, whofe 
 myfleries I am not able to fearch into) I thinke 
 there is no one word of any language, more fig- 
 nificant to expreffe the effence of the Deitie, then 
 
 is 
 
 13 
 
H 
 
 E. 
 
 xercijes vpon 
 
 is the word GOD, which though it be for diffe- 
 rence fake a little otherwife pronounced, is the 
 fame in fignification with the word oi G O O D, an 
 Englifh tetragrammatoii (out of whofe number and 
 forme of letters, if it were to any purpofe, I durfl 
 undertake to gather myfleries equall to many of 
 thofe M'hich fome lewifh Rabbines and Catali(fli- 
 call Dodlors haue framed out of the letters and 
 forme of the Hebrew vnfpeakeable Name.') It com- 
 prehends in it felfe all attributes whatfoeuer, 
 which are expreffed in the knowne Names of 
 God, vfed throughout euery language of the 
 world, for eternity, omnipotency, beautie, know- 
 ledge, loue, prouidence, bleffednes, with the per- 
 fedlion of thefe, and all other excellencies ; ferae 
 but to make vp one Siunmiun Domini, one Chiefe 
 good, and that is GOD: who, is the perfecflion 
 of all Goodneffe, and he, to whom onely this ef- 
 fentiall Name ought to be giuen. As appeareth in 
 S' MatthrMS Gofpell, Chap. 19. verf. 17. where 
 Chrifl himfelfe telleth vs, that there is none to 
 whom this name of GOOD, appertaines, but 
 to the Deitie: Thei-e is none good, but one, fayth he, 
 euen God. And this is made fomewhat the plainer, 
 by confidering the englifli word, by which we 
 fignifie him that is Gods oppofite ; for, we call him 
 not as other Nations doe, by a name comprehen- 
 ding fome one attribute of his, as the deceiuer, or fo ; 
 but we inipofe a name on him, which at once, ex- 
 preffeth all that can be faid of him in a thoufand 
 words, to wit, the Deiiill ; for, all the particular vn- 
 happineffes, mifchiefes, and wickedneffes of the 
 world, put together, doe make but one perfecft 
 enill, and he in whom tliey meet is properly ter- 
 med 
 
the Jirjl Pfalme. 
 
 med the Deiiil or tJCeuill, for it fo feemes to haue 
 beene aunciently pronounced, vntill the Saxon 
 Characfter being fomewhat like our D. made vs 
 loofe tlieir pronunciation ; and as we call him that 
 is the fulneffe of all Good, GOD; fo ; him that is 
 the protecftion of all euill, wee name the Deiiill. 
 Thefe notes I haue added, toJJiew the Reader, that in 
 my tranjlation I tooke no vaine liber tie, but made con- 
 fcience of the leajl variation, and pajfed oner nothing, 
 vntill I hadfome reafonable iua7-rant for what I did. 
 
 Variae Le6tiones. 
 
 VEr I. Miifatlus, & traiijlationes 
 AiiglicancB reddidcriiiit z/^lprae- 
 knt'i,/ed Gr(ECits, & Latvia viilgata, & 
 rcliqui, td vetercs, qitdin rccciitiorics, le- 
 gunt in preterite ; & alijliahcnt accedit 
 ad confiliu, alij ambulauit in confiHa, 
 preiera Grec: vertit eirl KadeSpa \otfxov. 
 i. in fede Peftilentiaru, vt eft, in vnig : 
 lat: fed leronim: Jiabct, Cathedra deri- 
 forum,yJ(; ejl etiani in rccentioribus. 
 Ver. 2. Deliciae ipfius, recentior: vo- 
 luntas 
 
 IS 
 
 29 
 
i6 
 
 Rxercifes vpon 
 
 luntas eius in lege domini, vulgat : 
 lat. In lege lehovae : recentior : in fta- i 
 tuto, Chaldeiis. Pluraliter in ftatutis, ; 
 Arabs: intelligens qticEitis inJiitiUa Dei. i 
 & vbi cji, in lege eius meditabitur \ 
 in viilg'. lat: traiijlatio Anglicana no- 
 uifsinia, & alij Jiabcnt, Meditatur, & 
 Chaldeus, in luminatione eius cantat, 
 five lubilat. 
 
 Ver. 3. Et eft velut, drc. alij legunt, 
 & fuit, GrcEcus kI earai, i. & erit. Quae 
 fruflum fuum dat : recentior : dabit 
 Genev : fru6lum fuum concoquens, 
 ad maturitatem producens, Chal- 
 deus. P^olium eius non marcefcit, re- 
 centior : non defluet, Vnlg. Lat. & 
 omnia, qusecunque faciet, profpera- 
 buntur, Vtdg. Lat. CJialdccns fic reddi- 
 dit, Omne germen quod germinat, 
 grauefcit, & profperatur. 
 
 Ver. 4. Non fic Impij recentiores. 
 Sic ejl etiam in Vtilgat: Lat. & in Sep- 
 tuagint. fed idem repetunt, vidt: ovKovrco'i 
 ol aae^ei'i ovk oyro)?. Non fic impij, non 
 
 fic, 
 
 30 
 
the firjl Pfalnie, 
 
 fic, & in fine vcrjits adchint, airo irpo- 
 a-doTTov tt}? 7779, a facie terrae. Sic etiain 
 & Arabs. Tanquam gluma rcccnti : 
 Puluis, Vnlgat. Lat. fed idem fignificat. 
 nos en in I in Occident ali parte Anglicz 
 vocavius tegumentujn tritici, 2Du(l* 
 
 Ver. 5. Non ftabunt impij reecjiti: 
 alij legunt, Confiftent, Grcscus, ovKova- 
 <TTr]aov) , Non refurgunt. Sic Vnlgat. Lat. 
 In iudicio, recent: in Die ludicij 
 magni, Chaldceus. In fine, Arabs: de- 
 notans extremnni ludicitim, in fine 
 Mu)idi. In Congregatione luftorum 
 recenti. Alij in Ca^tu. Alij in Conci- 
 lio. Greec: ovk^ovKi] Bikuicov. Vnlg: Lat: 
 In Confilio luftorum, 
 
 Nota, qnod in libris GrcBcis & Lati- 
 nis, verjus tertius in duos diniditur. 
 
 The reafon why I haue heere in- 
 ferted thefe various Readings, and 
 in Latine, rather then in EngHfh, ap- 
 peares in the third chapter of my 
 Preparation to the Pfalter, 
 
 C The 
 
 17 
 
 31 
 
1 8 Exercifes vpon 
 
 The firft part of the 
 
 P S A L M E. 
 
 Lejfed is the man, that 
 
 doth not ivalke in the 
 
 coiinfell of the vngodly, 
 
 norjland in the luay ofjinners, nor 
 
 fit in the feat of the fcornf till. 
 
 2. Btit his delight is i?i the Law 
 
 
 of the Lord, and in his Law 
 
 ■ 
 
 doth he meditate, day and flight. 
 
 
 3. A?id he f mil bee like a tree 
 
 
 planted by the riuers of waters, that 
 
 
 will bring forth her fruit infeafon, 
 
 
 his leaf e fJiall not fade, and whatfo- 
 
 
 etier he doth, fiall prof per. 
 
 
 The 
 
 32 
 
the Jirjl P/alme, 
 The Expofition. 
 
 In nomine Patris, & Filij\ & 
 Spiriius SanHi. 
 
 Lessed: As a word of 
 comfort, and a figne of good 
 fpeede to my labours, ftands 
 heere to make happy my beginning 
 of this endeauor : and I humbly be- 
 feech the Euer-liuing God of Daiiid^ 
 both to make blejjed my procee- 
 dings, & grant that my end may be 
 crowned with the glorious reward, 
 of eternall Bleffcdnes. For, that is the 
 precious lewell, which euer fince the 
 world begun, hath beene the princi- 
 pall ayme, whereat euery man fliot, 
 and the prize, after which they haue 
 run. But indeede, the way it hath 
 beene often mifcaken, and among the 
 Philofophers, which were accounted 
 wifeft, it was a long time queftiona- 
 C2 ble 
 
 19 
 
 The way of 
 Bleffednlle, is 
 by moft men 
 miflaken. 
 
 II 
 
20 
 
 In what things 
 the Worldling 
 placeth his 
 happineffe. 
 
 I Cor. 15. 
 
 Ro7n. 14. 17. 
 
 Exercifes vpon 
 
 ble, both wherein this happineffe 
 confifted, and by what meanes it was 
 to bee attained vnto. Nor in the 
 times of heathen ignorance onely, 
 were men dcceiued in their aymes ; 
 but euen amongft vs alfo, at this day, 
 the greateft part run wide, propofing 
 vnto themfelues, a happineffe in the 
 enioying of thofe vaine things, wher- 
 by, they are often hurried quite be- 
 fide it. For, fome place their felicity, 
 or Siminium Bo7tum, in hauing the 
 foueraignty and authority ouer o- 
 thers ; fome, in abundance of riches ; 
 and the greateft part, Epicure-hke, in 
 flefhly dehghts and pleafures, Let 
 vs eat and drinke (fay they) for to vwr- 
 rozv zve Jliall die. But the Kingdome 
 of God is not meat and drinke, as the 
 Apoftle faith ; and therfore that men 
 might not ftill bee deceiued, and fo 
 weary themfelues in a wrong courfe ; 
 the Author of this Pfalme hath here 
 decided the matter in queftion : and 
 
 fhewes 
 
The Jirjl P/alme. 
 
 fhewes vs, that true Blejfednejfe, nei- 
 ther corxfifteth in obferuation of the 
 mortall vertues, as PhilofopJiers 
 thought ; nor in the worfhip of ma- 
 ny Gods, as the Pagans fuppofe ; nor 
 in obferuing the Law of Mofes, as the 
 leives dreame ; nor in enioying the 
 pleafures of this hfe, as great Courti- 
 ers and Epicures beleeue : But quite 
 ouerthrowing the opinions of all 
 thefe, and their foolifli expe6lations, 
 who build their contentment on ho- 
 nour, riches, and fuch like things of 
 this world ; he affirmes, that man only 
 to be moft truely bleffed, and in the 
 path to higheft happineffe, who, 
 iliunning the wayes of meere natu- 
 rall men, endeauoureth alfo to auoyd 
 the cuftome of fmners, to feperate 
 himfelfe from the fcornfull enemies 
 of the truth, and to continue fmcere- 
 ly, embracing and rightly profeffmg 
 the do6lrine of Gods word. And 
 this kind of Preface, the Holy Ghoft, 
 C 3 as 
 
 21 
 
 35 
 
22 
 
 Why the Ho- 
 ly Ghofl vfed 
 this preface. 
 
 Matth. 5. 3. 
 
 Exercifes vpon 
 
 as it feemes, hath vfed ; becaufe, by 
 difcouering (at the firft view) fo pre- 
 cious a lewell, as Blejfednejfe \ hee 
 v/ould allure men, to giue the more 
 heede vnto thofe myfteries and in- 
 ftru6lions, which are afterward deli- 
 uered : and, if it were poffible, make 
 them more willingly conforme 
 themfelues vnto the courfes, which 
 are inclufiuely propounded. The 
 like kind of beginning hath the hea- 
 then Philofopher, Arijiotlc, vfed in 
 his Ethicks ; and which is more to be 
 heeded, our Sauiour made it the Ex- 
 ordium of his Do6trine : as appeares 
 in that his firfl Sermon preached in 
 the Mount, where he begins to pro- 
 nounce, who are bleffed : Bleffed 
 (faith he) are the peace makers, Bleffed 
 the poor e m fpirit, Bleffed the meeke, &c. 
 and fo faith our Prophet. Bleffed, that 
 is, according to the originall, Bleffed- 
 neffe, Bleffmgs, or all happy things, 
 appertaine vnto that man, who zvalkeiJi 
 
 not 
 
 36 
 
the Jirjl Pfalnie. 
 
 not i7i the Coitnfcll of the vngodly, nor 
 JIandeth iii the way of finners, as it 
 followeth in the Pfalme. And this 
 his Bleffedneffe is double ; for, he hath 
 the hope and means of happineffe in 
 this world, and affurance of eternall 
 glory in the next : or, as the Apoftle 
 expreffeth it, botli the proviife of this 
 life, and that which is to come. 
 
 Now, what the bleffings of this 
 life are (which God hath ordained, 
 for fuch as walke in his ordinances) 
 you may read in the lall booke of 
 Mofes ; Bleffcd, fayd \it,flialt tJion be in 
 the Citie, and bleffcd in the field; blejfed 
 fhallbe tJie frnit of thy body, the fruit of 
 thy ground, the fruit of thy cattell, the 
 encreafe of thy kine, and tJie flocks of thy 
 flieep. Blejfed fliall bee thy basket, and 
 thyflore; bleffcd flialt thou be when thou 
 goeth out, and bleffcd %vhcn thou com- 
 meft i7t. Yea, as it is in the fame chap- 
 ter, among many other temporall 
 bleffings, God fliall make thee holy vnto 
 C 4 himfelfe, 
 
 23 
 
 I Tim. 4. 8, 
 
 Duet. 28. 3. 
 
 37 
 
24 
 
 I Cor. 
 
 I Pet. 3. 11. 
 PfaL 34. 14. 
 
 Exercifes vpon 
 
 Jninfclfe, if tJioii kecpe his Commande- 
 nicnts. Or if you would, in a word, 
 receiue a glimpfe of the perfe6lion of 
 the bleffedneffe, which belongs to 
 the godly man. 5. Paid giueth vs the 
 beft knowledge of it, in fliewing how 
 farre it is beyond the reach of our 
 knowledge ; for, faith he, neither hath 
 eye feene, nor care heard, nor can it en- 
 ter in the heart of man, zvhat God hath 
 prepared for them that lone him, i Cor. 
 2.9. 
 
 This Pfalme, as I fayd in the Ar- 
 gument, coufiileth of two parts ; in 
 this firft part, is fet forth the bleffed e- 
 ftate of the luft, and who is fuch an 
 one : in the other part, the miferable 
 condition of the wicked. In the two 
 firft verfes, the Blcffedncjfc, and Piety 
 of the man fo happy, is both nega- 
 tiuely, and affirmatiuely defcribed ; 
 for, the PropJiet hath begun, accor- 
 ding to tliat faying of S. Peter, SJmn 
 euill, and doe good: and indeed, true 
 
 rightcouf- 
 
 38 
 
the firjl Pfalmi 
 
 righteoufneffe confifteth, afwell in 
 efchewing what may prouoke, or 
 difpleafe God, as it is expreffed in the 
 firft verfe ; as in ferioufly perfor- 
 ming, or endeauouring that which 
 may pleafe him (which is declared 
 in the fecond.) And, as a well expe- 
 rienced Phyfician, doth firft purge a- 
 way all the ill humours, that occafi- 
 oned the fickneffe of his weake Pati- 
 ent ; before hee will adminifter thofe 
 Cordials, which are prepared to re- 
 couer his health : So, by this order, 
 in his defcription of a bleffed man, 
 the Holy Ghoft doth fliew vs, that 
 before the phyfick of his Word, can 
 worke effe6lually in our hearts, for 
 the faluation of our foules ; wee muft 
 bee clenfed from the corruptions, 
 which wee haue gotten by the euill- 
 affe6led coiinfells of our owne hearts, 
 or, the infeclious fociety of the 
 wicked : and, as it were, diet our 
 felues, by abftaining from their abho- 
 
 minable 
 
 25 
 
 39 
 
26 
 
 What manner 
 of expreffion 
 the Holy 
 Ghofl vfeth. 
 
 Exercifes vpon 
 
 minable cuftomes ; which Diet, is 
 here firft prefcribed in the negatiue ; 
 And it is, as if hee had fayd thus. If 
 yoiL euer intend to rccoiier the health of 
 your follies, and become partakers of 
 true bleffedneffe ; yon mufl neither walk 
 in the connfis of the vngodly, nor fland 
 in the way offinners, nor ft in the feat 
 of the fcornfull : for thefe are the 
 courfes which hee fhuns, that doth 
 arriue at happinefe. 
 
 But, the Holy Ghoft hath not here 
 vfed the ordinary manner of fpeech, 
 in his defcription ; but rather, by 
 way o{ Metaphor, expreft it : & the Di- 
 uine Mnfe, hath into three Traids, or 
 triple heads, diuided this Negatiue. 
 In which are to bee confidered three 
 fubie6ls, three qualities, three anions. 
 And there is an admirable gradation 
 in all the parts : firft, in i\\Qfubiefls, or 
 perfons ; from an vngodly man, to a 
 finner: from a finner, to a fcorner. 
 Next, in the degrees of fnine ; as, from 
 
 the 
 
 40 
 
The firjl Pfalme. 
 
 the counfell, to the way : from the 
 zvay, to the feat. Laftly, in the man- 
 ner of it ; from walking, to Jianding ; 
 from Jianding, to fitting : and their 
 wickedneffe, is increafed to the full. 
 
 By the vngodly, fuch are heere vn- 
 derftood, who are jflill in their origi- 
 nall corruptions ; and being ignorant 
 of God, and his feruice, encline to 
 thofe euill afife6tions, whereunto their 
 nature is fubie6l. Yea, by the vngod- 
 ly, are principally meant Infidels ; fuch 
 as are ignorant of religion, and the 
 diuine worfhip of God, according to 
 his Word : fuch, as employ all 
 their endeauours, without thought 
 of him, to become happy in this life ; 
 giuing themfelues ouer vnto coue- 
 toufneffe, pleafures, with fuch like 
 vanities, whereunto their affe6lions 
 lead them. 
 
 The word vngodly, in our tongue, 
 doth of it felfe, very well anfwer to 
 this Explication ; for, as Godlineffe 
 
 moft 
 
 27 
 
 The firft 
 Triade. 
 The vngodly, 
 who they are. 
 
 / 
 
 4t 
 
28 
 
 If(t. 57- 20. 
 
 Walking. 
 
 Pfal. 119. I, 
 Gen. 5. 24. 
 
 2. Chron. 22-3. 
 
 ^. 
 
 xercifes vpon 
 
 moft properly appertaineth to C'-j^af 
 and /v?zV/^ ; fo, vngodlineffe expreffeth 
 the contrary thereunto. The Origi- 
 nall importeth fuch a crue, as are fo 
 reftlefly affe6led with worldly cares ; 
 and euill perturbations of the nniinde, 
 that they are endlefly, hurried to 
 and fro in their vngodlineffe : like the 
 fea, which hath no power to ftay it 
 felfe. And fo Efay defcribes them, 
 TJie vngodly (faith hee) arc like the 
 troubled fea, tvhen it cannot reft ; wJiofe 
 luatcrs cafl vp mire and dirt. 
 
 By ivalking, is Metaphorically vn- 
 derftood, the ordinary proceeding 
 of men in all their a6lions, whether 
 of faith or works. And in this place 
 is ment, a departure from God in the 
 progreffe of their lines. And although 
 in my vietricall tranflation, I haue ex- 
 preffed it by adding the word, a- 
 flray ; it is nothing from the naturall 
 fence of the verfe : feeing there is 
 ment an, erronius walking, or wande- 
 
 rinsf 
 
 42 
 
the firjl Pfabne. 
 
 ring from the right way ; as the word 
 abijt in the vulgar latine, verie well 
 manifefteth : for, it fignifieth moft 
 properly, to goe away. And Saint An- 
 gujilne faith. Ilk abijt, qui 7'ecefsit a 
 Deo. 
 
 By Councels are here ment the in- 
 ternall deliberations of the minde ; 
 and that naturall inclination of man 
 to euill, which God fpake of when 
 hee faid ; that the Imaginations of the 
 thoughts of his heart, were onely euill 
 continually. For, Councell is not here 
 fo ftriclly taken as Ariflotle defines 
 it in his Ethicks ; where hee faith, that 
 Cou7icell is the finding out of the fittefl 
 meanes to bring any thing to paffe ; but 
 Councell in this place, fignifieth rather 
 Tempations, then fuch Councell : 
 and it hath afwell refpe6l to the in- 
 ward perfwafions of our owne lufts, 
 as to the outward aduife of others, 
 Euery man, faith Saint lames, is temp- 
 ted, zuhen he is drawne aivay and enti- 
 ced 
 
 29 
 
 Councell. 
 
 Gen. 6. 5. 
 Gen. 8. 21. 
 
 AriJl.l.Eih.z. 
 
 lam. r. 4. 
 
 43 
 
30 
 
 Triade 2, 
 
 Sinners who 
 they are. 
 
 Exercifes vpon 
 
 ced by his owne corruption, I dm. i. 4. 
 But if you will know further, and 
 more particularly what the externall 
 Coimcels of the ungodly be, where- 
 to they tend, and what euents follow 
 them ; you may reade it in the Pro- 
 tierbs of Solomon, Chap. i. verf. 10. 
 2. Sam. 19. 2. Gen. 37. &c. 
 
 Now, we come to the fecond Tri- 
 ade, in the Negatiue, which faith ; that 
 the Bleffed man, is fuch a one as doth 
 not Jland in the zuay of finners, and 
 here is expreffed a degree of wicked- 
 neffe beyond zvalking in the Councels 
 of the vngodly. For, by thofe that are 
 faid to fiand in the way of finners, 
 are fuch vnderftood ; who are not 
 onely led by the vaine deuifes, and 
 imaginations of their owne hearts 
 (which proceede from original guil- 
 tines) or fuch, who are fimply igno- 
 rant of God, and Religion (as the 
 heathen nations are) But, thofe are 
 thereby ment alfo, who haue fol- 
 io w- 
 
 44 
 
the firjl Pfalme, 
 
 lowed the Counccll of their owne 
 luftSj to put them in execution, with 
 fuch as are wilHiigly ignorant of the 
 worfliip of God ; neghgent of 
 the meanes of their conuerfion : and 
 offendors againft the precepts of the 
 firft, and fecond Table of the law. 
 Thefe are faid to JIaiid, not becaufe 
 they walke no further in the path of 
 vnrighteoufneffe ; but rather, becaufe 
 they not returning back to the way 
 of Godlineffe, follow their wicked 
 actions, with a fetled delight in them : 
 Stant quia hi pcccato dekflaiitiir, faith 
 Saint Augiijiine ; yea, they are fuch as 
 perfeuere vntill they haue gotten a 
 habit in finne, and made (as it were) a 
 beaten path in vnrighteoufneffe. For, 
 fuch is the EvipJiafis of the word, as 
 it imports a continuance and infijiing 
 in euill : not a falling by infirmitie, as 
 Da?iid, and Peter fell ; but a reiterating 
 and heaping of finne vpon finne, 
 through the whole courfe of their 
 
 liues. 
 
 31 
 
 7I;y?<?;?^/,what 
 
 45 
 
32 
 
 What the 
 way is, 
 Pfal. S6. II. 
 Ads. l8. 25. 
 
 Ma. 7. 13. 
 
 Ecclcs. 7. 22. 
 
 Who they are 
 that ftand in 
 the way of 
 Sinners. 
 
 Rxercifes vpon 
 
 Hues. For, the word ivay, both here, 
 and in other places of Scripture is 
 many times Metaphorically ufed 
 for Do6lrine, or Religion ; and 
 fometimes for the manner of our 
 lining, whether good or bad. But, the 
 zvay that the Prophet here meanes, is 
 that hroade and much troden zvay, lea- 
 ding to deJlru5lion, whereof our Sa- 
 uiour fpake, in the Gofpell of Saint 
 Matthezv. 
 
 And to make the matter more 
 plaine ; thofe that Jfand in the zvay of 
 Sinners, are not fuch as vnwilling, 
 or through infirmity offend : For, 
 there is no man on the earth that doth 
 good, and finnetJi not (faith the Prea- 
 cher) but thofe who fetling there 
 loue vpon euill, haue gotten ( as I 
 
 faid ) a habit in finning : and fuffer 
 I 
 i themfeiues to bee carried headlong 
 
 by the concupifccnce of their hearts 
 into all wicked a6lions, vntill they 
 haue by continuance made them- 
 feiues 
 
 40 
 
the Jii^ft Pfalnie. 
 
 felues not onely feruants to finne 
 and vncleanneffe : but euen blufh- 
 lefle, and without fhame, both of 
 what they doe ; or before whom, they 
 commit their foIHes. 
 
 Such, were the Sodomites, that pref- 
 fed into the houfe oi Lot \ fuch fm- 
 ners, were the Bcniamites of Gibeah ; 
 fuch, are all the keepers of publick 
 houfcs of iniquity ; fuch, are thofe 
 common fwearers ; that when you 
 tell them of their oathes, will in 
 fport ( to make an vnfauory ieaft) 
 fvveare that they fworc not : fuch, are 
 they, that goe to bed late, and rife 
 early, to follow drunkenneffe ; fuch, 
 are thofe that fpend all their youth 
 in ridiculous vanities, and are diftin- 
 guifhed from the children of God, 
 by their language ; For, it often 
 foundeth God dainine ine\ and fuch, 
 are thofe Gallants amongft vs, as 
 dare, impudently, boft of their beaft- 
 lineffe, or in merriment publifh their 
 D owne 
 
 33 
 
 G'.'w 19. 4. 
 liid. 19. 22. 
 
 Efay. 5. II. 
 ?ro. 23. 29. 
 
 47 
 
34 
 
 Exercifes vpon 
 
 Gen. 13. 13. 
 Savi. 15. 18. 
 Math. 26. 45. 
 Luke 7. 37. 
 lob. 9. 16. 
 
 The 3. Triad. 
 
 What it is to 
 fit in the feate 
 of the fcorne- 
 fuli. 
 
 Scorners who 
 tliey are. 
 
 owne lafciuioufneffe : euen thefe are 
 fuch, as the holy-Ghoft meaneth in 
 this Ti'iade] and difhinguifheth from 
 other offenders, by the name of 
 fiimers ; as appeareth through both 
 Tejlaments. 
 
 The laft part, or Triade of this Ne- 
 gatiue is : hee muft not fit hi the feate 
 of the fcornefdl (that is) hee muft not 
 haue fellowfliip with obftinate Here- 
 ticks ; nor carelefly, fbubbornly, or 
 againfh his owne knowledge, conti- 
 nue in vnrighteoufnes or vnbeleefe : 
 nor fcoffe at Reh"gion, with the pro- 
 feffors thereof: nor infult ouer good 
 men in their miferies : nor by blaf- 
 phemous fpeeches, or erronious do- 
 flrines, mahcioufly oppofe himfelfe 
 againft God, and his truth : nor be 
 affociated with fuch men, as are 
 wholly giuen ouer to a reprobate 
 fenfe. For, by fcorncrs, the holy 
 Ghoft meanes thofe, who are not on- 
 ly guilty of originall vncleaneneffe ; 
 
 or 
 
 4B 
 
the firjl Pfalme. 
 
 or polluted with a<5luall fins ; but fo 
 rooted m them, that they haue there, 
 fet vp their reft ; yea, they are fuch 
 as, being hardned by their continu- 
 ance in finne, grow incorrigible, in- 
 credulous of Religion, contemners 
 of God, and fo prefumptuous ; as 
 they dare reproach, blafpheme him, 
 peruert his truth againfl their owne 
 knowledges ; and yet as it were in 
 defpite of him, promife vnto them- 
 felues impunity : Such they are alfo, 
 as vngracioufly deride the ordinance 
 of God ; and make lefts at his word. 
 And fuch. Saint Peter faid, there 
 fliould be in the laft dayes ; txxQW /cof- 
 fers, walking after their oivne luffs, and 
 faying, wJiere is the promife of Ids coin- 
 mi ng : for, fince the Fathers fell afleepe, 
 all things contimce as they ivere ? Such 
 finners, and fcorners as thefe ; were 
 the leives that defpifed Chrifi: Such, 
 are they that for temporall aduance- 
 ments, maintaine Do6lrines againft 
 D 2 the 
 
 35 
 
 ^el. 3. 3. 
 
 i 
 
 49 
 
36 
 
 71/(7/. 23- 14- 
 
 The Chaire 
 or feate of 
 Scomers. 
 
 To fit ; what 
 it meanes. 
 
 Exercifes vpon 
 
 the knownc truth, and their owne 
 Confciences ; fuch, are thofe that 
 make Reh'gion a colour for their vil- 
 lany ; Daioiiriug ividozves honfes, vn- 
 dcr the pretence of long prayer : and 
 thefe, if they once get into the Chaire, 
 and fit there ; are thofe finners which 
 fhall neuer bee forgiuen : For, by 
 the CJiayre, or feate, is vnderftood ; a 
 defperat fecurity, and a diuelifli ob- 
 flinacy in mahcious wickedneffe ; 
 and hee is properly faid to fit there, 
 that continues in his peruerfeneffe, 
 without repentance, vnto the end of 
 his life. And the reafon why there is 
 no redemption for fuch, is ; not be- 
 caufe there is want of mercy in God : 
 but by reafon there is no repentance 
 in man. 
 
 Thefe, make vp the three degrees 
 of comparifon, and the third and laft 
 ftep to the Diuell : For, to walke in 
 the councell of the vngodly (which is 
 the purpofe of finning^ is bad : To 
 
 fiand 
 
The Jirjl Pfalme, 
 
 Jland in the ^vay of finners (^which is 
 the a6lion of it) is worfe ; But to fit 
 in they^(2/(? of \X\q fcornefiill f which is 
 to die impenitent in his wickedneffej 
 is worfl of all, and the higheft degree 
 of a Reprobate. 
 
 But, to draw into fewer words 
 this expofition of thefe three-folde 
 Negatiues ; by the vngodly, are ment 
 vnbleeuers ; by finners, thofe that 
 are vniuft and difhoneft in their ani- 
 ons ; hy f corners, obftinate Hereticks ; 
 by the Counccls of the vngodly, are 
 vnderftood the vaine cogitations of 
 meere naturall men, with the fuper- 
 ftitions of leives and Pagans ; the way 
 of finners, is a vitious courfe of life, 
 as the breach of the morrall pre- 
 cepts ; and the Chayre of Scorners, is 
 the obftinate profeffion of falfe Do- 
 6lrines. Now, he that beleeues not 
 the promife of the Gofpell, walkes in 
 the Conncell of the firft ; hee that a- 
 di6ls himfelfe to Pride, Couetouf- 
 D 3 neffe 
 
 37 
 
 A briefe of 
 what went 
 before. 
 
 51 
 
38 
 
 The Chaire 
 of Peflilence. 
 
 Rxercifes vpon 
 
 neffe and fuch like ; Jlands in the %vay 
 of the fecond : And hee, that dies 
 in the maintenance of a falfe wor- 
 fhip, or in any of thefe fmnes, with- 
 out repentance ; is feated in the feate 
 of the fcornefiill. Which the Septua- 
 gint calleth ; the CJiaire of Pejiilence. 
 And it very well expreffeth the na- 
 ture of that fnme : For, as the plague 
 of Peftilence, is a difeafe moft dange- 
 rous ; infe6lious ; and the fuddaine 
 deuourer of mightie congregations : 
 So, thofe kind of finners doe by their 
 do6lrines, contemptible fpeeches of 
 God, and euill example ; quickly in- 
 fe6l, poyfon, and kill the foules of 
 an innumerable multitude of men. 
 And therefore^ obftinate Hereticks, 
 Atheifts, falfe Teachers, Scorners of 
 the Truth, Deriders of Religion, and 
 vnrepentent fmners ; may very well 
 be faid to fit, in the Cliayre of Pejii- 
 lence : For, they are the plague of 
 the world ; and to be abhorred as a 
 
 moft 
 
 52 
 
the firjl Pfalme, 
 
 mofl dangerous, and infe6lious 
 Peftilence, to the foule of Man. 
 
 And thus haue you this gradation 
 opened ; which may bee eyther vn- 
 derftood according, to the ordinarie 
 courfe : to wit, as from the pofitiue, 
 to the fuperlatiue : in this manner. 
 He that is a bleffed man, muft bee 
 carefull, that he walke not in the Conn- 
 cell of the vngodly ; much more that 
 hejland not in the zuay of finners : but 
 aboue all things, he muft be moft cir- 
 cumfpe6l, that he fliunne ; the infe- 
 £lions fcate of Scorncrs\ Or, elfe it may 
 be inuerted thus : The man that wold 
 be bleffed ; ought not only to auoide 
 the peflilent fcate of Scoi'ners & obftin- 
 nate inrepentant fmners ; but efchew 
 alfo as farre asin him lies, the aclion, or 
 iteration of any finne\ nay, he fhould 
 not fo much as fufifer his thoughts 
 willingly, to wander after the vngodly 
 perfwafions of carnall dcfircs. 
 
 The Doilrines and Obfcrnations, 
 D 4 to 
 
 39 
 
 The 
 Dodbines & 
 Obferuations 
 arifing out of 
 this verfe. 
 Ob. r. 
 
 53 
 
4° 
 
 The policy of 
 the Diuell, to 
 draw vs vnto 
 the Counfels 
 of the vngod- 
 ly, and fo 
 forth to de- 
 flruilion. 
 
 Exercifes vpon 
 
 which may properly be gathered 
 out of this verfe, are thefe. Firft. I 
 obferue, that there be but three fteps 
 to Hell, the purpofe of finne ; the 
 anion of it ; and an objlinatc contimt- 
 aiicc therein, without repentance : 
 and vnleffe we be very watchfull, we 
 may flip downe thofe three ftayres, 
 before we be aware : For, Facilis dc- 
 fccnfiis Aucrni ; it is an eafy way to 
 Hell : and the nature of finne is fuch ; 
 that it infinuates by degrees, into the 
 heart, without being perceiued. Firfb, 
 it fcrues into good liking ; and gaines 
 the confent, or purpofe ; then pro- 
 ceedcs it vnto aflion. And fo for- 
 ward, vntill it grow ripe ; euen to 
 the contempt of God : and this is the 
 policy of the Diuell ; to deceiue 
 men : For hee knowes, if hec fliould 
 perfwade at firft onfet, to renounce 
 God : it is fo vnnaturall a finne ; that it 
 wold feem abhominable, to the worft 
 difpofed men : & the hart would not 
 
 admit 
 
 54 
 
the firjl Pfalme. 
 
 41 
 
 admit fuch a perfwafio to take place. 
 Therefore, he makes not that appeare 
 to bee his ayme ; but prefents them, 
 rather with fuch bayts, as feeme to 
 haue no danger in them. He counfels 
 them (according to the natural encli- 
 nation of their hearts, and the exam- 
 ple of worldlings) to feeke prefer- 
 ments, riches, pleafures, with fuch 
 like vanities ; hee fhewes them the 
 glory and vfe they may haue ; he per- 
 fwades the Chriftian, who is in a 
 meane degree of life, that if he would 
 feeke after honours, he might there- 
 by become a Patron, for the affli6lcd 
 members of the Church, or Com- 
 mon-wealth. But he knowes well, 
 the olde faying will proue true, Ho- 
 nores miitcnt 7norcs, Honours change 
 manners : and that preferment is a- 
 ble, not onely to make them forget 
 many good thoughts, and refoluti- 
 ons, which they haue in a lower e- 
 ftate : but to blot out of memory 
 
 alfo: 
 
 55 
 
42 
 
 Exercifes vpon 
 
 alfo, friendfhip , kinred, and the 
 knowledge of themfelues (as wee 
 daily fee it doth) yea, the Deuill is 
 fure, that if hee can procure a man, 
 but once to climb the ladder of pro- 
 motion ; it will fo intangle him with 
 the loue thereof, that it is twenty to 
 one, but that he will renounce God, 
 before hee will yeeld to flep one de- 
 gree backe againe. 
 
 Others, hee tempts with eafe ; and 
 makes them (poore foules) beleeue, 
 that if they might disburthen them- 
 felues of fuch bufineffes, or fuch and 
 fuch cares, that they fhould then bet- 
 ter attend to the feruice of God, and 
 with a more quiet minde, follow 
 their deuotions. But the Deceiuer is 
 fubtill, and hath by experience feene, 
 that affli6lions make thofe feek God, 
 often and earneflly, that being deli- 
 uered of their cares, cannot finde 
 one houre in a month, to ferue him. 
 
 Others, againe, hee allureth with 
 
 the 
 
 56 
 
The firjl Pfalme. 
 
 the loue of riches : and that hee may 
 may do fo, he caufeth them to imagin 
 (perhaps) that if they were wealthy, 
 as fome men are, whom they know : 
 there fhould not fo many poore 
 people, goe thinly clad ; nor fuch 
 numbers die, for want of fuftenance. 
 So many Churches fliould not lie ru- 
 ined ; nor fo many works of Pietie, or 
 for the publike profit, bee vnperfor- 
 med. Yea, he perfwades them, that 
 thefe temporall things, may not only 
 be fought after, and enioyed, with- 
 out the difpleafure, or difhonour of 
 God ; but ferue him alfo for his fer- 
 uice, and the better fetting forth of 
 his glory. And indeed, fo they may ; 
 where they are moderately fought 
 after, and gained by honeft meanes. 
 But, where there is one that feekes 
 them, with fuch temperance ; there 
 are ten, who fettle their mindes fo 
 vpon them, as they choke up all 
 thefe good determinations, that 
 
 were 
 
 43 
 
 Few feeke the 
 things of this 
 world tempe- 
 rately, as they 
 ought. 
 
44 
 
 Rxercifes vpoii 
 
 were at firft fpringing in their hearts. 
 For, a man that is not contented with 
 his eftate, but defires things out of 
 his owne concupifcence, without re- 
 fpe6l vnto the will of God ; that 
 man hath giuen the Deuill aduan- 
 tage, and is ivalking in tJic coiuifcUs of 
 the vngodly ; euen after the vaine co- 
 gitations of an vnregenerate heart. 
 And not confidering the dangerous 
 aduife, that his appetite giues him ; 
 hee firft fufifers his thoughts, to bee 
 bufied about thofe vanities ; next, 
 approoues of them ; and then ha- 
 ftens, to put them in execution : 
 which aduantage, the Enemy of 
 mans fafety hauing gotten, hee cau- 
 feth him to iterate, and augment his 
 tranfgreffion, vntill his heart growes 
 hardned, and his confcience lofe the 
 fence and feeling of finne. 
 
 And fo it comes to paffe, that hee, 
 who made no account of the tranfi- 
 tory things of this life, and was tou- 
 ched 
 
 5^ 
 
the firjl Pfalnie, 
 
 ched with the guilt of fuch, as the 
 world accounts moft veniall finnes ; 
 before he was allured vnto the Coun- 
 fells of the ungodly : having zvalkcd a 
 little in them ; fteps fuddenly into the 
 zvay of /inner s. Which is a great broad 
 path, that leades downe a fteepe hill, 
 vntill (without the great mercy of 
 God) he ariue at '&iQ feat of tJie fcorn- 
 fiill, or the chaire of obftinate impe- 
 nitency : and when hee is once fo 
 low, and feated there ; the hill of re- 
 pentance prooues fo fleep, that hee 
 neuer returnes again ; but there con- 
 tinueth in a defperate eftate. 
 
 Hereby then wee are taught, that 
 if wee will bee preferued from the 
 danger of fmne, we muft auoyd the 
 cuftome of finne ; yea, the firft en- 
 ticements, & leafb occafions thereof; 
 and not prefume vpon our owne 
 flrength : for, hee that is content to 
 heare euill counfell, tempts God ; and 
 is not fure, whether he will therefore 
 
 draw 
 
 45 
 
 Daft. 
 
 59 
 
46 
 
 Exercifes vp07i 
 
 draw his grace from him, and fuffer 
 him to bee deluded by it. Concupi- 
 fcence ; if it be not refifted, will turne 
 to aftion ; aflion, to iteration ; and 
 at laft, comes hardneffe of heart : 
 for, he that feeles in himfelfe, the euill 
 motions of luft, and can hardlj'- re- 
 ftraine them, hauing no obiefts to 
 entice him ; how much leffe, will he 
 bee able to curb them, if hee come, 
 where hee may haue the beauty, and 
 wantonneffe of another, to inflame 
 him ? Or, if he could not bridle his 
 afife6lions before he had committed 
 vncleanneffe, when hee had more 
 grace, more fliame, more denials, and 
 many more ftops, to hold him backe, 
 from wickedneffe : Alas ! why fhould 
 any man thinke it poffible, for him to 
 forfake it, at his owne pleafure, when 
 hee hath put himfelfe out of the way 
 of vertue ; and hath neither inward 
 grace, nor outward meanes, to pre- 
 uent it ? If, when thou hadft two 
 
 eyes, 
 
 60 
 
the firjl Pfalme. 
 
 eyes, thou couldfb not keep the way, 
 being in it : canft thou hope, hauing 
 neuer an eye left thee ; to find it, when 
 thou art out of it ? No doubtleffe, if 
 wee cannot keepe the fea from oucr- 
 flowing vs , when the bankes are 
 whole ; furely, after they are once 
 broken, the breach will encreafe, and 
 the flouds will come in, vntill they 
 haue quite ouer-whelmed vs : vnleffe 
 the mercifull hand of a greater pow- 
 er, then our owne, help to recouer vs. 
 A little water will extinguifh a cole ; 
 but a flame is not fo eafily quenched. 
 And therefore, we ought to kill thefe 
 Cockatrices in the ^%g'&, and bee wa- 
 ry, not to giue the leaft advantage, 
 vnto the infirmities of euill. We haue 
 examples enough to warne vs. Da- 
 uid was a good, and an extraordina- 
 ry man ; yet, giuing his eyes too 
 much liberty, the euill counfells of vn- 
 godly afie6lions, got by thofe win- 
 dowes, into his heart, and drew him 
 
 on 
 
 47 
 
 6i 
 
48 
 
 The bold pre- 
 fumj5tion of 
 man. 
 
 Rxercifes vpon 
 
 on in their zvalke, vntill they brought 
 him to the way of finncrs ; where hee 
 Jiood a long time, heaping one of- 
 fence vpon another : And had not 
 God fent a PropJiet of purpofe, to call 
 him out of that zvay ; as holy a man as 
 he was, he had neuer of himfelfe re- 
 turned, vntill he had taken vp Mi's, feat 
 with the feorners. And yet, for all 
 this, wee, euen wee weaklings, dare 
 giue our felues any liberty. We can 
 willingly runne thither, where wee 
 know before, that Vv^e fliall here fee ; 
 nay, bee compelled, to bee partakers 
 of fmne : and notwithftanding, war- 
 rant our owne fafeties. 
 
 Some, I haue heard fay ; that in all 
 companies, they could beare them- 
 felues temperately, and among 
 Drunkards, efcape free, though all 
 their companie failed of that go- 
 uernment : but alas, they fee not 
 their owne deformities ; for, I haue 
 knowne, that fome of them, were e- 
 
 ucn 
 
 62 
 
the fi7'-Jl Pfalme. 
 
 uen then diftempered, when they 
 fayd fo. 
 
 Others, I haue heard, fo confident 
 in then- owne vertues ; that they haue 
 profefFed themfehies able, to refift 
 the flrongeft temptations of inconti- 
 nency : and that, though they were 
 all alone, with the moft tempting 
 beauty, and where they had the grea- 
 teft prouocations to folly ; they could 
 neuertheleffe keep themfeues, from 
 any diflionefta6l. This I haue heard: 
 and beleeue me; I think fuch a thing 
 poffible, if they rely more on Gods 
 grace, then their owne abilities ; and 
 came into this temj^tation, by acci- 
 dent, without wilfull feeking, or de- 
 firing any fuch occafion. Yea, many 
 (no doubt) haue efcaped fuch trials. 
 But, if any man depend vpon his 
 owne chaftity, and purpofely tempt 
 himfelfe with opportunities, to doe 
 euill ; hee, walkes tJie way which God 
 approoues not: and therefore it fliall 
 E perifli. 
 
 49 
 
50 
 
 Geitef. 39. 
 
 Exercifes vp07i 
 
 perifh ; yea, although hee intended, 
 
 at the firft, no more, but to haue it in 
 
 his power, to doe euill ; it is a thou- ! 
 
 fand to one, if God giue him not o- j 
 
 uer, to be vanquiflied by that finne, i 
 
 which hee fooHflily prefumed to o- i 
 
 i 
 uercome. j 
 
 Whilft lofcph was about his bufi- { 
 neffe, the allurements of his Miftres 
 had no power ouer him : and fo, 
 whilfl with him, we feek well to em- 
 ploy our felues ; though cotinfels of 
 vi7godlincs, be rounded in our eares ; 
 and flrange vnlooked for temptati- 
 ons, with faire opportunities , lay 
 fiege againft vs ; yet they fliall not 
 preuaile ; no, not thefe that feeme | 
 Miftreffes ouer our afife6lions, and j 
 powerful! enough to command vs. ' 
 But, if we leaue to be honeftly bufied, i 
 and, as many of vs young men doe, i 
 being idle our felues, feeke out thofe, \ 
 who are euery way as idle ; and with i 
 vaine difcourfe, or vnfeemly geftures, j 
 
 paffe j 
 
 64 
 
The firjl Pfalme. 
 
 51 
 
 paffe away our precious houres. 
 Queftionleffe, fomtime or other, we 
 fliall bee betrayed to commit that, 
 which wee Httle thought perhaps, to 
 haue beene guilty of; and grow, after 
 a while, fo bafe, to feeke that thing of 
 the Mayd, which wee prefumed the 
 Miftreffe could neither haue com- 
 manded, not wooed vs vnto. Nay, I 
 am perfwaded ; that lofcpJi, who hath 
 gotten the title of Chafte : if hee 
 would haue left his affaires, and ven- 
 tured himfelfe, as fome of vs doe, in 
 effeminate court-fliips ; it is to be fea- 
 red, that the Spirit of God would 
 haue left him, as it forfook Sampfon, 
 or Daitid. And then, a meaner wo- 
 man then his Miftreffe, might haue 
 wrought him to her will ; and it is a 
 queftion, whether he would not haue 
 proued the Attempter, of hers, or 
 fome others Chaftity. 
 
 The fecond obferuation, that wee 
 
 may take from hence, is this ; that if 
 
 E 2 there 
 
 Obfer. 2. 
 
 65 
 
52 
 
 Obfer. 3. 
 
 Two forts of 
 men, heee 
 warned to re- 
 pent. 
 
 Exercifes vpon 
 
 there bee degrees in finne, and feue- 
 rall fbeps, that lead vs fronri the way 
 of bleffedneffe ; we muft not thinke 
 it enough, if we can auoyd fome one 
 degree of finne. Nay, it is not fuffi- 
 cient, if we fhun all but one : for, he 
 that hath gone but one ftep backe 
 from the right way ; if hee doe not 
 come backe that one ftep, he is neuer 
 likely to arlue at happineffe, though 
 hee neuer goe further on in a wrong 
 path. But it is impoffible, to ftay vp- 
 on any one degree of finning (with- 
 out repentance) and not to flep into 
 another : as appeareth in the former 
 obferuation. 
 
 Thirdly, if wee muft bee wary, to 
 auoyd the Counfels of the vngodly, 
 & the impiety of misbeliefe ; afwel as 
 to fhun the ivay of /inner s: which (as I 
 fayd before) is the committing of a- 
 6tuall fmnes. Then, two forts of men 
 are hereby warned, to amend them- 
 felues, if they euer will intend to bee 
 
 bleffed : 
 
 (id 
 
the firjl Pfalme. 
 
 bleffed : The firft, are thofe morall 
 men, that thinke it fufficient, fo they 
 can bee counted iuft pay-mafters, 
 quiet neighbours, honeft plaine-dea- 
 lers, and fuch as doe no men hurt ; 
 though they neuer know what be- 
 longs to God, or Rehgion. The o- 
 ther, are fuch Profeffors, as fuppofe ; 
 that if they haue heard Diuine Ser- 
 uice , twice euery Saboth ; fix Le- 
 6lures in a week ; and flubbered ouer 
 their ordinary deuotions : it is no 
 matter, how difhoneflly they Hue ; 
 how vncharltable, and contentious 
 they be among their neighbours ; nor 
 how irregular they bee in the courfe 
 of their Hues. But, both thefe ought 
 to know, that God promifeth not a- 
 ny Bleffed7ieffe to fuch Triflers, as do 
 his feruice by halues ; but vnto them, 
 that hauing both religion, and Jionejly; 
 faitJi, and workes ; neither zaaike in the 
 Counfels of the vngodly : nor Jland in 
 the ivay ofjinners. For, all others are 
 E 3 in 
 
 S3 
 
 67 
 
54 
 
 Verfe2. 
 
 Three things 
 obferuable in 
 the fecond 
 
 verfe. 
 
 Exercifes vpon 
 
 in danger, to take vp their feat with 
 \.h.Q fcornf7ilL 
 
 Thus much, of the Bleffcd mans 
 defcription, by the Negatme, contai- 
 ned in the firft verfe of this Pfaltne. 
 On which I wil enlarge my obferua- 
 tions no further ; but come to the 
 Affirmatiiie , contained in thefe 
 words. But his delight, is in the Law of 
 the Lord, and in his Lazv, doth hee 
 meditate day and nigh. 
 
 In which Affirniatiue , there are 
 three things to bee obferued, by the 
 bleffed man ; & they are oppofed to 
 thofe three, which are to be auoyded 
 in the former verfe : To tlie zvalking 
 in the CoiinfcUs of the vngodly, is op- 
 pofed, a delight in the Lazv of the 
 Lord; to flanding in the %vay offin- 
 ners, is oppofed, the meditation of the 
 Diidne Word: and, io fitting i7i the feat 
 of the fcornfull, a continuall perfene- 
 ranee, both day and night, in the trne 
 feriiice of God. Yea, thefe words haue 
 
 in 
 
 68 
 
the firjl Pfalme. 
 
 in them, an excellent Antithejis, or 
 contradiftion, to the courfes of the 
 wicked ; who, employ eth al his coun- 
 fels, endeauours, and a6lions, in fee- 
 king vaine ends, and aduancing his 
 owne wayes : while the iufb man, fet- 
 ting at nought, all earthly affaires 
 and delights, in refpe6l of Gods will ; 
 is heartily in loue with his Word, and 
 continually exercihng himfelfe, in 
 the ferious meditating, teaching, and 
 praftice therof. For, the word legJie, 
 which is interpreted to , meditate, 
 hath reference, afwell to the words 
 and workes, as to the thoughts (in 
 which fence , it is not vfed in the 
 Scriptures only ; but the Poet alfo 
 faith, — Meditabor arundine Miifain) 
 And it was well expreffed in the 
 word, Exercife, in our olde Englifli 
 Tranflation. 
 
 By the Lazv, is vnderftood, not 
 
 onely the morall Lawes ; for then, 
 
 Blejjednejfe might haue been obtai- 
 
 E 4 ned, 
 
 55 
 
 To meditate, 
 what it means 
 
 Pfal. 35. 28. 
 Vfal. 36. 30. 
 
 What is fig- 
 nified by the 
 Law, 
 
 60 
 
S6 
 
 Of mn', 
 the Hebrew 
 Teh'agramma- 
 ton, and the 
 word lehovah. 
 
 Rxercifes vpon 
 
 ned, by working, according to the 
 morall vertues, as the heathen PJiilo- 
 fophers taught. Nor, is here meant 
 the Ceremoniall Law alone ; nor 
 that, and the morall together onely. 
 For then, the wicked lewes, though 
 they continued in their vnbeleefe, 
 might become partakers of this hap- 
 pineffe. But the Laiu, in this place (as 
 I told you in my Preparation to the 
 Pfaltcr, it was fometime to be vnder- 
 ftood) fignifies the Law of God, as it 
 hath at once, refpe6l to all the ages of 
 the Church, from Adam, vntil the end 
 of the world : and therfore compre- 
 hends the Laiv of Grace alfo ; yea, all 
 the Do6lrine of God, contained in 
 his Word. And this Law, is called the 
 Law of the Lord; or if you will 
 haue it, according to the Originalle : 
 The Lazv of XV^ 5 o^ > I H V H 
 (if we may expreffe the Hebrew Te- 
 tragranunaion in our letters.) 
 
 And thefc Chara6i:ers, fome late 
 
 Inter- 
 
 ?o 
 
the Jirjl Pfalme. 
 
 Interpreters read leJiouah ; fuppofing 
 the forme of that word , to imply 
 as much as ; He that is, that zvas, and 
 that is to come. For, fay they ; le, 
 is a figne of the time to come. IeiictJi\ 
 Hee will bee, Ho, of the time pre- 
 fent. Hoveth, hee that is. Vah, of 
 the time paft. Havah , hee was. 
 Which wee will not denie to bee a 
 probable , and ingenious conceite : 
 but indeede, the word lehouah , it 
 felfe; is not confeffed to be fo much 
 as heard of, to be an Hebrew word, 
 among the leives : neither doth it fi- 
 gnifie any thing in that tongue. Nor 
 can we haue one Teftimony, that 
 the Hebrew Tetragrainmaton ; was 
 euer anciently fo pronounced. And 
 therefore, vnleffe we had better au- 
 thority, then probabilities , and vn- 
 certaine conie6lures , of new Gra- 
 marians : I fee no reafon, why we 
 fliould venter, to put this vnknowne 
 name vpon God. Which if it be the 
 
 right : 
 
 57 
 
 Ren. II. 17. 
 
 71 
 
58 
 
 Exercifes vpon 
 
 right : yet, not fo fufficiently warran- 
 ted, to be truely reuealed vnto vs ; 
 that we may vfe it, with the fame 
 confidence, wherewith we pro- 
 nounce the other names of God. As 
 you may fee more at large , in the 
 thirteenth Chapter, and third Se- 
 6lion of Vi\Y preparation to the Pf al- 
 ter. 
 
 But, to teach vs then, that this laiv; 
 in which it is here faid, the bleffed 
 man deh'ghteth ; is not the lazu of 
 man, but of God ; know that the vn- 
 pronounceable Hebrew word here 
 vfed ( and infteede of which , the 
 lewes fpoke Adoua], or EloJiiin\ the 
 Septuagint, and Apoftles, Kvpio<i : the 
 Ancient latine expofitors, Doinimis ; 
 and the authorized englifli Tranfla- 
 tions, for the moft, Lord) is an effen- 
 tiall and vncommunicable name, of 
 our great , eternall , and euerhuing 
 God ; who is moft truely called, Hee 
 that is, that zvas, and that is to eo7ne : 
 
 and 
 
 72 
 
the Jirft Pfalme. 
 
 and therefore, wherefoeuer you find 
 this Tctragrammaton , nin"^- ^ov^ 
 may be affured, that there is to bee 
 vnderiiood, eyther one, or all the 
 Perfons of the facred Trinity. For, 
 whereas the word, Adonai, and Elo- 
 him, are fometime communicated to 
 others ; that is neuer fo. And ther- 
 fore, becaufe the word LORD, by 
 which wee (according to the Apo- 
 ftles) haue expreft it ; may be com- 
 municable to men : You fliall vn- 
 derftand ; that, wherefoeuer in the 
 laft Englifh tranflation, you finde 
 Lord, thus in Capitall letters ; 
 there, is that glorious, and moft effen- 
 tiall name of God, to be vnderftood ; 
 which neuer ought to be applied vn- 
 to any other. 
 
 But (which I had almoft outflipt) 
 you muft note that the holy-Ghofl, 
 vfeth here the word Delight ; to fhew 
 vs further : that the deuotions of a 
 bleffed man ; are not conftrained, or 
 
 feruile : 
 
 59 
 
 The meaning 
 of the word 
 Delisht. 
 
 73 
 
6o 
 
 Pfal. 19. 10. 
 
 Day & Night, 
 what it figni- 
 fieth. 
 
 Gen, I. 16. 
 
 Exercifes vpon 
 
 feruile ; but rather, proceeding from 
 a true and affe6lionate pleafure, in 
 the worfhip of God, with the ftudie 
 of his word. It muft be unto him, as it 
 was to Dauid: More to be defired then 
 fine Gold ; and fweeter then honie, or 
 the honie-conibe. Yea, the excellence 
 of his afife6lion ; is further, and ano- 
 ther way manifefted ; in that hee is 
 faid to meditate thereon , Day and 
 Night: For, the Day and Night, in 
 holy Scripture, hath a three-fold vn- 
 derftanding : Teniporall ; Morall ; and 
 Allegoricall. Temporally is the day 
 which wee enioy by the prefence of 
 the Sunne : the night thereof, is that 
 which is made by the abfence of the 
 fame. Morally, it is taken for life 
 and death ; Profperitie and aduerfi- 
 ty, or fuch like : and this is alfo Me- 
 taphor ieall. A llegorically, the old Z aw, 
 is called the Night ; and the Gofpell, 
 tearmed the Day : and therefore Za- 
 charie in his fong ; wherein he fpake 
 
 of 
 
 74 
 
the firjl P/alme, 
 
 of Chrift, and the light reuealed vn- 
 to Mankinde in the new Teftament, 
 faith ; that The day -fpring from on high 
 hath vifited vs ; to giiie light to them 
 that fit in darkneffe. But Saint Paid, 
 writing vnto the Romanes, concer- 
 ning the faith of Chrift Jefus ; faith 
 in playner tearmes : TJiai the Night 
 was pafi, and the Day ivas at hand. E- 
 uen thus many waies, are the Day 
 and Night to be vnderftood, in the 
 booke of God. But in this place; 
 they are to be confidered, according 
 to all and euery of thefe. The blef- 
 fed man ; meditateth on the Law of 
 the Lord, day and niglit ; that is : 
 He pondereth all the mifteries of 
 lefus Chrifi; as they were promifed, 
 figured, and prophecied of, in the 
 old Teflament, (which, as the Night, 
 fhadowed them ouer) and then be- 
 leeueth and confeffeth them, as they 
 were fulfilled in the new Teflament \ 
 which was the Day that made them 
 
 ap- 
 
 6i 
 
 Luke I. 78. 79. 
 
 Rom. 13. 12. 
 
62 
 
 Exercifes vpon 
 
 apparant to the whole world : Yea, 
 he is continually enclined vnto the 
 ftudy of Piety, without intermiffion ; 
 Morning and Euening, at Noone- 
 day and at Mid-night ; both in Pro- 
 fperity and Aduerfity ; Openly and 
 Secretly. For , many can bee 
 content, perhaps, to fpare fome lit- 
 tle time in the Day, for the meditati- 
 on of Gods word : but there are ve- 
 ry few, that will breake a fleepe ; and 
 arife at night, with Dmnd, to praife 
 God : many can be content, whileft 
 they gayne any outward benefit , or 
 preferrement by their profeffion ; to 
 be hot and earneft in the fbudy there- i 
 of : but few dare abide, the blacke 
 and terrible night of perfecution. 
 Nay, a little aduerfity, or worldly in- 
 conuenience, cooles all their zeale. 
 Hypocrites by Day, that is ; openly 
 in the eyes of the world ; will be ve- 
 ry forward, and feeme to be ftout 
 profeffors : but, in the Night, that is, 
 
 fccretly , 
 
the firjl Pfalme, 
 
 fecretly, and by themfelues ; where 
 none but God is witneffe : they can 
 laugh at their owne diffembling; and 
 with thofe people , of whom God 
 fpeakes by the Prophet Md^lacJii, they 
 fay thus : It is in vaine to feme God ; 
 and zvkat Profite is it thai wee keepe 
 his Commandements ? Againe, there 
 be others, that by Night, with Nico- 
 demus, dare, peraduenture, come to 
 God ; yet by Day, are affraid /or a- 
 fhamed) to be feene in a Religious 
 mans company. But neyther of 
 thefe, haue well vnderftood what is 
 ment by Meditating Gods word Day 
 and Night : nor are they yet in the 
 way of Bleffedncfje. 
 
 Out of this verfe ; I doe obferue 
 thefe things. Firll, that there is no 
 true happineffe, without the know- 
 ledge of God ; and the continuall 
 meditation of his word. And that 
 thofe, who are fmcerely adi6led to 
 his feruice, and the loue of his Truth, 
 
 are 
 
 63 
 
 3Iat. 3. 14. 
 Ob. I. 
 
 77 
 
64 
 
 Rxercifes vpon 
 
 2. 
 
 3- 
 
 are in the right way to Bleffcdneffe ; 
 howfoeuer Atheifts, and worldly 
 men, thinke them fimple fooles ; and 
 their ftudy loft labour. 
 
 Secondly, I here note ; that he 
 cannot promife to himfelfe, the re- 
 ward of Bleffedneffe \ that frames a 
 Religion, or way to ferue God, out 
 of his owne braine ; though neuer fo 
 ftri6l, or feeming holy : For, it muft 
 not be the Lavves, or traditions of 
 men ; that, he mufb meditate, but the 
 Law of the Lord. 
 
 Laftly, I doe here learne this Me- 
 thod, for the right ftudy of Di- 
 iiinity ; and pra6life of Chriftianity, 
 Firft, that there muft he a loue vnto 
 the heauenly word .• Secondly, a 
 progreffe, or going forward ; in the 
 meditation thereof: and laftly, fuch 
 a conftant perfeuerance therein, from 
 time to time, and at all times with- 
 out limitation ; in fo much, that there 
 muft bee fome part of euery day 
 
 and 
 
 7 8 
 
 I 
 
The Jirjl Pfalme, 
 
 and night, feparated for the feruice 
 of God ; that we may fay with Da- 
 iiid : Eticning, Mornings by Day, and at 
 Midnight, zvill I pray vnto thee. 
 
 And, he Jhall be like a Tree planted, 
 &c: Hauing deliuered in the two 
 former verfes, who is a luft and blef- 
 fed man, both by the Negatiue, and 
 Affinnatiue : he now confirmes his 
 former propofition : Firft, by a fimi- 
 htude, taken from a fruitefuU Tree, 
 euerlaftingly greene : Secondly, by 
 the end, and profperous fucceffe, of 
 all he takes in hand. By which illu- 
 fbration, we may not imagine, that 
 they are compared with any intent 
 to be made equall (Vox, the bleffed 
 eftate of a good man, is farre beyond 
 all earthly comparifonsj But by fuch 
 knowne things, the holy-Ghoft ap- 
 plies his demonftrations to meane 
 capacities. And this kinde of tea- 
 ching, was vfuall with our Saiiiour\ 
 as appeares by his illuftration of 
 F Faith ; 
 
 6s 
 
 Vfal. 55- 17- 
 Vcrfez. 
 
 79 
 
66 
 
 Afa7: 4. 30. 
 
 Mat. 16. 19. 
 Luke 13. 19. 
 
 Vide Epijl. 
 Henr. Steph. 
 before Mar- 
 lorets com- 
 mentary vpon 
 the Pfalmes, 
 
 Exercifes vpon 
 
 Faith, and the kmgdome of Heauen, 
 in likning it vnto a graine of Mujiard- 
 feede'y or comparing Do6lrine to 
 Leaucn, and fuch like. Nor hath it 
 beene negle6led among prophane 
 writers ; For, a huely Simily, is e- 
 fleemed among all Poets (as well 
 ancient as moderne) to be one of the 
 principall ornaments of their Poefie. 
 The Elegancy of whofe Poems, fome 
 haue not beene afliamed to preferre, 
 before thefe vnimitable Odes : 
 whereas, were they as learned in 
 thefe ; as they would feeme to be in 
 the other (at left, if they could reade 
 them with the fame defire and af- 
 fe6lion) they fhould here finde ; e- 
 uen, in the literall excellency ; as 
 many rare, and admirable expreffi- 
 ons. Obferue well this firft illuftra- 
 tion ; and fee in what Author you can 
 better it. 
 
 For, although men may, for many 
 refpe6ls, be refembled vnto Trees ; 
 
 by 
 
 80 
 
The firjl Pfalme, 
 
 by reafon of fome fimilitude in their 
 condition (as thus ; Euery Tree is 
 eyther for building-, or fire wood ; 
 and fo, all men are eyther prepared 
 to build up the new leritfalcin with- 
 all ; or, appointed fewell for hell 
 fire) yet ; there are certaine choyfe 
 Trees, which doe more properly 
 ferue to figure out the eftate of the 
 Bleffed : as here in this Pfalme, and 
 by this comparifon ; you fliall vnder- 
 ftande. For ; hereby, fine things are 
 made remarkeable in the vpright 
 mans Jiappinejfc. Firft, he is refem- 
 bled vnto a Tree that \?> planted. By 
 which, the ftability, and certainty of 
 his eftate is fignified ; For, as fuch a 
 Tree ; is, where, by the carefulneffe 
 and diligence of fome gardener, or 
 husbandman ; he may be manured, 
 and preferued from the choaking of 
 Thornes, and violence of beafts ; 
 whilft the wilde Trees of the For- 
 reft, are euer in danger, of fome ru- 
 F 2 ine : 
 
 67 
 
 Fiue things 
 obferuable in 
 this illuflrati- 
 on of a godly 
 mans happi- 
 neffe. 
 
 He is Planted, 
 
 81 
 
68 
 
 Pfal. 92. 
 
 Math. 15. 13. 
 
 Exercifes vpon 
 
 ine : So, the iuft man, who in the 
 Scripture is refembled vnto a Palvie 
 tree ; hath this fure and bleffed hope 
 for his comfort : That God, who 
 firft planted him ; will alfo proteft 
 him from being fpoyled of his leaues 
 by the flormes of aduerfitie ; or o- 
 uerturned by the malice of the ad- 
 uerfarie. When it fhall come to 
 paffe, that (^as Chrift faid) Thofe plants 
 which his heauenly Father hath not 
 planted, JJiould be rooted vp. 
 
 Moreouer, a Tree planted ; in- 
 fleede of that wilde nature which 
 formerly it retayned ; is bettered, 
 and made more fruitefull by a new 
 plantation : and in like manner ; that 
 man, who had elfe beene naturally 
 apt to bring forth nothing, but the 
 fowre fruits of the flefh ; being plan- 
 ted in the vine-yeard of Gods 
 Church, by the hand of Grace : re- 
 generates, and yeelds forth plenti- 
 fully, the fweete fruits of the fpirit. 
 
 Second- 
 
the Jirjl Pfalme. 
 
 69 
 
 Secondly, it is planted by the j Secondly, he is 
 Springs, or Rmcrs of water; by which, '^i^^^,^ ^^H 
 the bleffedneffe of the luft man, is jter. 
 further illuftrated : For , as that \ 
 tree, can neither be barren thorough \ 
 the fterrile drought of the foyle ; nor 
 endangered by the fcorching heate 
 of Sommer : whofe roote is euer moi- 
 ftened, with the nourifhing waters i 
 of a pleafant ftreame ; So , the rege- i 
 nerate man , hauing his roote in ' 
 Chrift ( where the euer fpringing | 
 fountaines of his Grace ; with fweete ' 
 dewes of mercy, continually cherifh 
 it) euen he, fhall alway flourifh. For, 
 neither can he be confumed as the 
 wicked are, by the burning fire of 
 Gods indignation ; nor made vn- 
 profitable for want of nourifhment. 
 To the fame effe6l fpeakes the Pro- 
 phet leremy, in his illuftration of fuch 
 a mans happineffe ; by a fimilitude 
 taken from the like Tree. HeJJiallhee 
 (faith he) as a Tree that is planted by 
 F 3 the 
 
 lerem. 17. 18. 
 
7° 
 
 Rxercifes vpon 
 
 The Riuers of 
 waters, what 
 they meane. 
 
 Thirdly, he is 
 fruitfull, and 
 that in feafon. 
 
 the waters ; and that fpreadeth forth 
 her rootcs by the Rijier, and JJiall not fee 
 zvhen heate connnetJi : but her leafe 
 JJiall be grcenc, and JJiall not be car cf nil 
 in the yeere of dronth, neitJier fJiall ceafe 
 from yeclding fruite. By the Rincrs 
 of water, in this Pfahne, is Allegori- 
 cally meant ; the word of God, and 
 his Sacraments : which, are the means 
 whereby he infufeth into vs , the 
 graces of his Spirit ; keepes vs grow- 
 ing in Faith ; and nourifheth fruits, to 
 eternall hfe. 
 
 Thirdly, it gliieth fruite in due fea- 
 fon : Whereby is manifcfted ano- 
 ther propertie of the bleffed luft- 
 man : By the fruite (faith our Saui- 
 our) the Tree is knownc : and fo is the 
 iuft man by his workes : Who, in 
 bringing forth his fpirituall fruits, 
 may (not vnfitly) be refembled to a 
 Tree. For, as the Tree brings forth 
 fruits for others, rather then for it 
 felfe : So, the vpright man fru6ti- 
 
 fies 
 
 '-'4 
 
the firjl Pfalme. 
 
 fies, and fends forth good workes, 
 and deedes of Charitie ; not, thereby 
 to merit ought for himfelfe ; but to 
 glorifie God, and to benefit others. 
 Which is a noble BleJfediicJJc. For, 
 as the Apoftle faith ; it is a more blef- 
 fcd tiling to giuc, then to receiiie. Fur- 
 ther ; we haue the Pronoune His : to 
 fliew vs , that as the Tree giueth 
 forth no fruite but his owne, and ac- 
 cording to his kinde ; So, the rig/i- 
 teous, doth the workes proper to a re- 
 generate man ; all the good deedes 
 which he performeth, are done with 
 that which is his owne : and fo chere- 
 fully ; that they may be called His. 
 Yea, he yeeldeth forth good fruits, 
 according to the meafure, and qua- 
 litie of thofe gifts which he hath re- 
 ceiued. Laftly, the Tree giueth 
 forth her fruite in feafon, or in time : 
 that is ; in her time of fruitfulneffe ; 
 and fo ; the vpright man, doth 
 good in due time ; euen vpon the 
 F 4 firft 
 
 71 
 
 A(fls. 20. 
 
 The pronoun 
 His. 
 
 When, fruit is 
 giuen in fea- 
 fon, or in time 
 
 85 
 
72 
 
 Fruit, what it 
 fignifieth. 
 
 loh. 15. 8. 
 
 Fourthly He is 
 euer flourifli 
 ing. 
 
 Rxercifes vpon 
 
 firft occafion offered. He is neuer bar- 
 ren, when neceffity requires fruit. If 
 in one day, a thoufand men neede 
 his comforting hand ; he is euer wil- 
 ling, according to his ability, to giue 
 redreffe vnto them all. Neyther too 
 foone, nor too late comes his chari- 
 ty : but, like fweete and well ripened 
 fruite, is euer, then ready to be recei- 
 ued ; when it may be moft accepta- 
 ble to God, timely, in refpe6l of him- 
 felfe ; and very profitable to others. 
 But indecde, by \X\& fruit here is prin- 
 cipally meant Faith, and the confef- 
 fion of faluation by Chrift : which can 
 neuer be, without workes. And that 
 is it, which our Saviour meant, when 
 hee faid ; Herein is viy Father glorified, 
 that you beare much fruit. 
 
 Fourthly, His hafe fliall not fade : 
 Yet ; the fimilitude holds very pro- 
 perly, in that the bleffed man is re- 
 fembled vnto a tree, not onely fruit- 
 full, but flourifhing alfo ; and euer a- 
 
 dorned i 
 
 86 
 
the firjl Pfalme. 
 
 domed with the comely ornament 
 of greene leaues. For, as the Palme- 
 tree, whereto the luft man is Hkened, 
 in the 92 Pfalme (and from which 
 tree, it is very Hkely, this fimiHtude 
 was taken) is neuer, as Pliny faith, 
 without fruit ; and therefore mufb, 
 confequently, bee alwayes greene : 
 fo, the luft man is continually beau- 
 tified, with all the accomplifhments 
 of a Chriflian ; full of holy thoughts, 
 plentifull in profitable words, and 
 ferioully exercifed in good aftions, 
 without wearincfTe in well-doing : 
 and to accompany that fruitfulnefle, 
 enioyeth fuch a perpetuall happines, 
 as growes at no time fubie6l to any 
 momentary change. What ftorm fo- 
 euer happens, hee is ftill in a flouri- 
 fhing and profperous eftate : yea, 
 when the vngodly (like thofe trees 
 which are altered, according to the 
 difpofition of euery feafon ) mufl 
 lofe, in the winter of their triall, all 
 
 that 
 
 73 
 
 Plin. lib. 16. 
 cap, 20. 
 
 87 
 
74 
 
 5. What euer 
 hee doth, pro- 
 fpers. 
 
 Exercifes vpon 
 
 that vncertaine glory, gotten in the 
 fpring-time of their profperity : euen 
 then ; the happineffe of the righteous 
 is fo permanent, as the coldeft froft 
 of aducrfity, can neuer ftrip him of 
 his faire leaues : that is : no perfecuti- 
 on fhall bee able to take from him, 
 the faire liuery of his profeffion, nor 
 put him, befide the Crowne of an 
 immortall glory. 
 
 Fiftly, zvhatfoeuer he doth, JJiall pro- 
 fper : In thefe words, hee doth (as it 
 were) fumme vp, and make perfcft 
 his expreffion of happineffe. And the 
 Prophet doth it without the Meta- 
 phor ; for, I haue obferued, that to 
 expreffe one and the fame fentence ; 
 partly by the figure, and partly with- 
 out : is ordinary in the Pfalmes. Yet, 
 the great Scholler, and Cardinall, 
 Bellarmine\ in his Comment vpon 
 this Pfalrne, would haue thefe words 
 (whatfoeiicr hee doth Jhall pro/per) to 
 be referred vnto the Tree. Then, ha- 
 
 uing 
 
 88 
 
the firjl P/ahne. 
 
 uing interpreted the Hebrew Verbe, 
 lajliach ; profperare faciei, will make 
 to profper : he gathers from thence, 
 an a6liue vertue to bee in the tree ; 
 helping on the ripening of his owne 
 fruits. And, by the application of the 
 fimilitude, would alfo note vnto vs ; 
 that, there were an a6liue vertue of 
 free will in man, concurring with the 
 Diuine grace, to meritorious works. 
 But, by his leaue, it feemes to mee, 
 not fo to bee vnderftood ; for, that 
 interpretation, is both harfh in the 
 fence, and contradi6lory to the opi- 
 nion of moft Expofitors. Yea, one 
 of his owne fa6lion. Lor inns, a lear- 
 ned lefuite, writing on this Pfalme, 
 fayth ; that it ought rather to be vn- 
 derftood of the lufi man, then of the 
 Tree. Lyra, a very ancient Expofi- 
 tor, hath fo taken it alfo : and fo haue 
 the greateft number of moft authen- 
 ticall Writers. For which caufe ; I ra- 
 ther allow it : but efpecially, by rea- 
 
 fon 
 
 75 
 
 Sjl 
 
76 
 
 Genef. 39. 
 
 A Caueat. 
 
 Rom. 8. 28. 
 
 Exercifes vpon 
 
 fon I beleeue it, to be indeed the befl, 
 and natural fence of this Text ; agree- 
 able to the happy eftate of a good 
 man ; and the fame bleffmg, which 
 the Scriptures teftifie, to haue beene 
 vouchfafed to fuch as feare God. 
 For , it is fayd of lofepJi : The 
 Lord made all that he did, to pro/per 
 in his hands. 
 
 But from hence, wee mufb neither 
 gather, that all thofe are good men, 
 who profper, and thriue, in the things 
 of this life ; neither imagine, it is 
 heere promifed, that the Righteous 
 fhall bee without troubles, or hinde- 
 rances, in their temporall affaires. 
 The meaning rather is : that al things, 
 (euen thofe) wherein they feeme 
 to the world moft miferable, fliould 
 redound to their comfort ; and pro- 
 fper them in the way to eternall life. 
 According to the faying of S. Paul] 
 All tilings ivorke together for good, to 
 them thai loue God. Dauid alfo con- 
 
 firmeth 
 
 90 
 
The firjl Pfalme. 
 
 firmeth the fame, out of his owne 
 experience : for, faith he ; Itivas good 
 for viee, that T was in troiiblc. And in- 
 deede, it is the end which crownes 
 all, and that which makes the vnder- 
 taking profperous , or vnfortunate : 
 not the occurrences, that happen 
 well, or ill, in the proceeding. For, 
 though a Commander in the warres 
 finde, that all his determinations pro- 
 ceeded ill, in the ordering of his Bat- 
 tles ; and that all his Stratagejtis, tur- 
 ned a while, to his hinderance : yea, 
 though with the loffe, of many thou- 
 fands of his men, and the effufion of 
 much of his owne bloud, he hath en- 
 dured a terrible, and fharp encoun- 
 ter. Yet, if at laft, the vi6lory bee on 
 his fide, he hath his aime ; and thinks, 
 that his vndertaking profpered in his 
 hands. So, though a Chriftian man 
 hath, in this life, fufifered innumera- 
 ble miferies ; though matters haue 
 fucceeded fo ill with him, that for- 
 
 row 
 
 n 
 
 91 
 
78 
 
 Bleffedneffe, 
 two-fold. 
 Luke 14. 15. 
 
 Exerci/es vpon 
 
 row vpon forrow, and mifcheefe vp- 
 on mifcheefe, ouerwhelmed him, and 
 euery thing that he endeauoured, fell 
 out contrary to his expe6lation ; yet, 
 if at laft (as queftionleffe he fliallj he 
 reape the Crowne of immortall glo- 
 ry : we may very well fay, that wliat- 
 foetier he did, hath profpered. Yea, his 
 miferies and infirmities, were for his 
 good, fuffered to come vpon him ; 
 euen they alfo, profpred in his hands ; 
 and were the meanes to make him, 
 a right bleffed man. 
 
 For, you muft vnderfland, that 
 there is a two-fold Bleffedneffe ; Bea- 
 titiido in via, & in Regno ; A bleffed- 
 neffe in the ivay, and in the Kingdom. 
 That in the zvay, is alfo two-fold ; 
 one, on the right hand ; and the o- 
 ther, on the left : The left-hand hap- 
 pineffe ; is the abundance of tempo- 
 rail profperities. For, the Pfalmift 
 hauing reckoned vp many temporall 
 benefits ; concludeth with thefe 
 
 words. 
 
 9^ 
 
the firjl Pfalme, 
 
 words. Bleffed are the people, that bee 
 fo. Happinejfe on the rigJit hand, is 
 the gift of fpirituall graces, beftowed 
 in this life. For, faith our Sauiour, 
 Bleffed are the poore in fpirit, the hum- 
 ble ; thofe that Jmnger and tJiirfl after 
 righteoiifneffe, &c. But the laft of 
 thefe bleffings ; appertaines onely to 
 the children of God : the other, are 
 indifferently beftowed , both on 
 good and bad. 
 
 The Bleffedneffe in the Kingdome ; 
 is that, which is principally meant 
 in this Pfalme : and indeede , the 
 moft perfe6l compleat happineffe. 
 The poffeffion of that, wee haue 
 now in hope onely. None, but the 
 fonnes of God, can enioy it, in the 
 other world (as is aforefayd) nor, 
 can any man, but thofe that haue 
 their hearts enlarged, by the Holy 
 Ghoft ; enter into a worthy thought 
 thereof, here. For, as S. Paul faith ; It 
 is that, which eye hath not feene, nor 
 
 eare 
 
 79 
 
 Pfal. 144. 15. 
 
 Matth. 5. 
 
 I Cor. 2. 9. 
 
 93 
 
8o 
 
 What makes 
 perfea Blef- 
 fedneffe. 
 
 Rxercifes vpon 
 
 eare heard, neither comes it into the 
 heart of man, to conceiue what God- 
 hath prepared for them, thai love him. 
 It is fo many degrees, beyond the 
 felicity of tliis life, that the moft 
 bleffed man is miferable here, in 
 comparifon of the happineffe, which 
 hee fliall bee crowned with all, after 
 his death. And therfore, if you haue 
 refpe6l to that, which may mofl pro- 
 perly bee called Blcffedneffe, it muft 
 bee loked for in another world ; for, 
 as the Poet faith : 
 
 Diciq. heatiis 
 
 Ante obitnm nemo, fnpremaq. fn- 
 ncra debet. 
 
 We none may bleffed call. 
 Before their fimer all. 
 
 But, becaufe carnall men, are too 
 too much perfwaded, that true feli- 
 city may bee enioyed in this life ; I 
 
 would 
 
 94 
 
the firjl P/alme, 
 
 would haue them learne, what is re- 
 quired, to the making vp of a perfe6l 
 BleJfedneJJe. For, they muft know, 
 there are three things, which are of 
 the effence of true feHcity. The firfb 
 is, the knowledge of the Chccfe Good] 
 this is eternal life, to knoiv the only true 1 
 God, and him whom tJioic haft fent, le- j 
 fits CJirifl, faith S. lohn. Secondly, i 
 there muft be a fruition, and full en- i 
 ioying of that Clieefe Good, being fo \ 
 knowne. And laftly, a perfe6l de- 
 light, and contentation in that which 
 is enioyed. Without euery of which 
 circumftances , there is no perfe6l 
 happineffe. For, hee that enioyes, 
 and is contented ; without the full 
 knowledge, of the certainty, and 
 worth of that, which he enioyes : hath 
 but a dull vncertaine contentation ; 
 and is depriued of a great part of his 
 felicity. 
 
 In like manner, hee that knowes 
 
 what it is to bee happy, and hath it 
 
 G not 
 
 8i 
 
 loli. 17. 13. 
 
 95 
 
82 
 
 Cap. 3. 
 
 Exercifes vpon 
 
 not in poffeffion , is fo farre from 
 happineffe ; that he is the more mi- 
 ferable, by the apprehenfion which 
 he hath, of the great good hee wan- 
 teth. But if hee did know, and enioy 
 to ; yet , if hee had not the bleffmg 
 of a contented minde, it were as 
 much, as if he enioyed nothing. 
 
 S. Aiigiiftine hath a fpeech, much to 
 this purpofe, in his firft Booke, De- 
 Moribiis EccIeficB CatholiccB : For, faith 
 he, Beatits neque ilk (quantum cxifti- 
 mo) did potejl, qui tion habet quod amat 
 qualecunq Jit ; 7ieq qui habet quod a- 
 mat, Ji rioxium fit ; neq. qui non am at 
 quod habet, etianifi optimum fit. That 
 is : Neither, as I tJiinke, can hee bee fay d, 
 to be bleffed, zvho enioyetJi not what hee 
 loueth, ivJiatfoeuev it be ; nor hee, that 
 attainetJi to ivhat hee ajfc6letJi, if it bee 
 hurtfull ; nor hee, that is not pleafed 
 with that, which he poffeffeth, although 
 it bee the befl thing. And hee giueth 
 this reafon : Nam, & qui appetit quod 
 
 adipifci 
 
 96 
 
the firjl Pfahne. 
 
 adipifci non potejl cruciatur ; & qui ad- 
 eptus ejl, quod appctendiim non ejl, fal- 
 litur ; &• qui non appetit quod adipifccn- 
 duui cffei ; cegrotat. Id eft : For hee 
 ivJiich defireth what cannot be attained, 
 is vexed ; hee that hath attained vnto 
 that, ivJiich prones not worthy dejlring, 
 is dcceiued; and hee ivhicJi ajfe6leth 
 not, zuhat is indeede ivorthy the enioy- 
 ing, isjicke ; or faulty in hivifelf. And 
 fo, not one of thefe, can bee bleffed : 
 becaufe, neither of their foules is 
 without vexation and mifery. For, 
 if it might bee fo ; thefe two contra- 
 ries, Bleffedneffe, and Vnhappineffe ; 
 fhould dwell together at the fame 
 time, in one man : which were im- 
 poffible. 
 
 This Bleffedneffe, cannot then, con- 
 fiffc in temporall & tranfitory things. 
 For, though we may haue the know- 
 ledge of their vtmoft good, & get alfo 
 the poffeffion of them ; yet, it is im- 
 poffible, they fhould giue vs a con- 
 G 2 tent, 
 
 83 
 
 True bleffed- 
 neffe confi- 
 fleth not in 
 temporall 
 things. 
 
 97 
 
84 
 
 Ecdef. I. 17. 
 
 Exercifes vpon 
 
 tent, beyond which, nothing is to be 
 defired. For, the foule of man, is of 
 a fpirituall nature ; and of fo large an 
 apprehenfion, that the whole world 
 is not able to fill it. Though you 
 fliould feede the boundleffe defire 
 of man, with Kingdome vpon King- 
 dome ; hee would neuer finde end of 
 defiring, vntill hee had the poffeffion 
 of the whole world, with all the crea- 
 tures therein : and though he could 
 compaffe that : yet, becaufe the 
 mortalitie of his body, would euer 
 put him in feare, to be depriued ther- 
 of ; he would neuertheleffe be full of 
 difquiet. Nay, were it poffible, that 
 feare, might be taken away alfo : it 
 would then difcontent him, that 
 there were not more worlds, & new 
 things, to couet and poffeffe. And fo, 
 he would bee vnhappy, in the mid- 
 defl of all that happinefle. 
 
 This, made Soloman fay (when he 
 had fearched into the nature of all 
 
 creatures, 
 
 98 
 
The firjl Pfalme. 
 
 8s 
 
 creatures, and fought to pleafe his 
 foule, in whatfoeuer it longed for) 
 that all things vnder the Sunne (euen 
 knowledge, and thofe which are ac- 
 counted the beft) were vanity, and 
 vexation of fpirit. And this, if world- 
 ly men did better confider, doubt- 
 leffe, they would not fo much adi6l 
 themfelues to the things of this life : 
 but feeke to haue their foules, rather 
 filled with the knowledge of God ; 
 who is only able to fatisfie them, & 
 without whom, they are euer empty, 
 and feeking vp and downe for that, 
 which fhould fill them. For, the 
 end to which God created the foule 
 of man, was (as 6". Augtijline faith) 
 That fhe might know him ; in know- 
 ing, loue him ; and in louing, enioy 
 him : wherein confifteth perfe6l blef- 
 fednejje, neuer to be loft againe ; and 
 that, which is principally meant in 
 this Pfalme. 
 
 The Do^rines, that we may gather 
 G 3 from 
 
 
 99 
 
86 
 
 Doa. 
 
 Doa. 2. 
 
 What the Ri- 
 uers of wa- 
 ters fignifie. 
 
 Exercifes vpon 
 
 from this third verfe, are thefe. 
 
 Firft, that if the Bleffed are plan 
 ted, & not as naturally growing trees 
 then, the efficient caufe of our falua 
 tion, is God. For, it is of his graci- 
 ous fauour, that we are planted in the 
 Vineyard of his Church ; otherwife, 
 wee had beene, as wilde Olive- 
 trees, growing on the barren moun- 
 taines. 
 
 Secondly, in that it is fayd. The 
 Bleffed is as the Tree, planted by the 
 riuers of zvaters : Wee are taught, 
 what the inftrumentall caufes of our 
 faluatio are ; euen the Word of God 
 & his bleffed Sacraments, For, by the 
 Sp7'ings, or Riiiers of zvaters, are thofe 
 allegorically vnderftood (as I fayd 
 before) & in that, they are fayd to be 
 planted ; thereby, wee alfo gather 
 further, that fuch as are out of the 
 Church, till they bee there feated, by 
 the fountaines of (life and inocula- 
 ted into the myfticall body of Chrifi) 
 
 are 
 
 lOO 
 
the Jirjl Pfalme. 
 
 are not yet in the ftate of Bleffcd- 
 neffe. 
 
 Thirdly, wee may hereby know, 
 whether wee belong to God, or no. 
 For, if wee bee trees of his Vineyard, 
 wee cannot but bee fenfible, of the 
 fweet graces and operations of his 
 Spirit : and fhall not be found barren, 
 of thofe fpirituall fruits, which God 
 wil looke for, in their due time. And 
 be affured, that if wee bee vnprofita- 
 ble ; though wee carry neuer fo many 
 faire leaues of hypocrifie, to couer 
 our flerility : we fhal one day bee ftript 
 of them, and caft into the fire. 
 
 Fourthly and laftly, wee are here 
 taught, not to iudge of men, by their 
 profperity, or aduerfity ; but, how- 
 foeuer their outward affaires fuc- 
 ceede, to efteeme them bleffed, and 
 happy men, that loue and honour 
 God. And fo, I conclude this firfl 
 part of the Pfalme, which doth in 
 breefe deliuer thus much : That hee, 
 G 4 ivhich 
 
 87 
 
 Don. 3. 
 
 Doei. 4. 
 
88 
 
 Rxercifes vp07i 
 
 
 which would be a bleffed man, ought to 
 
 auoyd all manner of finne, lone Gods 
 
 Word: meditate it, pra6life it, goe for- 
 
 ivard in that pra6life, bring forth 
 
 fruits of rightcoufnejjfe ; and 
 
 continue vnto the end 
 
 of his life, in that 
 
 courfe. 
 
 C3^^^ iS?^><lg) ta>^r?^^^2^^ f5^ 
 
 The 
 
 i 
 
 !>^^^<^l2^>^ia^^5J^S^<^^r:^QS' 
 
 
the firjl Pfalme. 
 
 89 
 
 The fecond part of the 
 
 P S A L M E. 
 
 
 f '■' \He vngodly are not 
 4* \^ fo '■ biit are like the 
 
 
 
 Chaffe , which the 
 
 
 winde driueth away. 
 
 
 5. Therefore the vngodly JJiall 
 
 
 notjland in the iud^ement, norjin- 
 
 
 ners in the Congregation of the righ- 
 
 
 teous. 
 
 
 6. For, the Lord know- 
 
 
 eth the way of the righteous : but 
 
 
 the way of the vngodly fliall pe- 
 
 
 rifJi. 
 
 
 The 
 
 
 103 
 
90 
 
 Ver. 4. 
 
 Exercifes vpon 
 
 
 rr^He Prophet ; or, rather the 
 1 Holy-Ghoft, by the mouth 
 of the Prophet, hauing in 
 the former part of this Pfalme ; in an 
 excellent manner, fet downe vnto vs 
 the bleffed eftate of a good Chrifti- 
 an ; and in diners particulars difcoue- 
 red, and illuftrated his matchleffe 
 Bleffedneffe ; that we might be there- 
 by drawne to loue and feeke it. Doth 
 now, in this other part, briefly (yet as 
 fully) acquaint vs with the miferable 
 condition of the vnbeleeuing fmner. 
 euen in thefe few words : TJie vngod- 
 ly are not Jo. For, they carrie in 
 them a direfl AntitJiefis vnto the 
 whole firft part of the Pfalme \ and* 
 imply euery whit afmuch, as if the 
 Prophet had faid : The wicked are 
 fuch ; as neyther difcontinue their 
 walke, in the Cowifels of the vngodly : 
 nor fliunne the way of eiiill doers ; nor 
 auoide they^<^/^ of \X\t /corn e full. And 
 therefore, are in no poffibility, to be 
 
 fo 
 
 I 
 
The Jirjl P/alme. 
 
 fo happy as are the righteous. And 
 this the SepUiagint, very powerfully 
 expreffeth, by doubling the Nega- 
 
 tiue, oIk ovTois 01 a(xe$f7s, ovk outcoj, //le Wic- 
 ked are no7' fo, nor fo. To wit : nor fo 
 holy in their life ; nor fo bleffed in 
 their end. They are not fo ftudious 
 of Gods word, as the righteous ; and 
 therefore he taketh no fuch know- 
 ledge of their waies : they doe not fo 
 afTe6l the way of his feruice ; & there- 
 fore he fuffers their zvay to perifh : they 
 are not fo planted ; and therefore not 
 fo fafe, but in danger to be rooted 
 vp, by the iudgements of God : they 
 are not fo fituated, where they may 
 be nourifhed, by the moyfture of the 
 Riuers of Gods grace, conueyed by 
 his word and Sacraments, into their 
 hearts ; and therefore, not fo flouri- 
 fhing ; but in danger to be withered 
 by the burning heate of his Indigna- 
 tion : they are not fo fruitfuU ; and 
 therefore, likely to vndergoe a curfe, 
 
 with 
 
 91 
 
 The diffimili- 
 tude that is 
 betweene the 
 wicked , and 
 the righteous. 
 
 105 
 
92 
 
 Exercifes vpon 
 
 with the barren fig-Tree. They are 
 in nothing anfwerable to the condi- 
 tion of the well planted Tree, here 
 fpoken of: but vngodly men, and 
 Hypocrites, for the moft part, yeeld 
 no fruit at all. If they bring forth 
 any ; it is not good. And then it is no 
 better then if they were vnfruitfull : 
 Math. 3. 10. I ^'^^ ^uery Tree that bringeth not forth 
 good fniite, JJiall be heiven doivne , and 
 cajl into the fire. Or though it might, 
 perhaps, for fome refpe6ls, be cal- 
 led good fruite, which they giue ; 
 then it is none of their owne .• For, 
 they doe, like moft of the great rich 
 men in thefe dayes ; who, other "while 
 indeede, relieue a few poore foules. 
 I But it is with the fruit of other mens 
 ! labours. Yea, they leaue many 
 i goodly fhewes of Charity behinde 
 ; them ; with that which had beene, 
 j with extreme couetoufneffe and op- 
 preflion, torne, as it were, out of 
 the throates of their poore Neigh- 
 bours. 
 
 106 
 
the firj} Pfalme, 
 
 bours. Or if we fliould grant that it 
 was their owne fruite they gaue ; yet, 
 it would be found to come out of 
 feafon, and when there is no great 
 neede of it : whereas a cup of cold 
 water ; giuen unto a poore man in 
 extremity : comes in better feafon, 
 then a great deale of vaine liberality 
 at other times. But, if wee fhould 
 yeeld them this ; that their fruite 
 came in feafon ; it is in their owne 
 feafon then : And when is that ? 
 Forfooth, now and then ; perhaps 
 at fuch times, when as the cuftomes 
 of their Countrie require publike 
 hofpitality. And then ; it is but forc't, 
 fowre, and unfauorie fruite. For, 
 moft commonly, for one honefk man 
 that fhall fatisfie his neceffity among 
 them ; two Ruffians fhall be made 
 drunke. Or elfe their feafoji is, when 
 they may take occafion to make 
 mofl fhew to the world, of the fee- 
 ming good they doe : like the Phari- 
 
 Jies, 
 
 93 
 
 The World- 
 lings feafon in 
 which hee 
 brings fruite. 
 
 107 
 
94 
 
 Math. 6. 2. 
 
 Exercifes vpon 
 
 Jies, that blew Trumpets, when they 
 gaue almes. But indeede, the prin- 
 cipal! time and feafon of their vin- 
 tage is ; when the Axe is fet vnto the 
 roote of the Tree. Then ; when the 
 leaues of their youth, and profperity 
 are fallen off; the branches quite wi- 
 thered ; the bodie rotten, ready to 
 ftinke with putrifa6lion ; and they 
 in cafe no more to hoard vp, or keepe 
 it vnto themfelues ; then (if the Di- 
 uell doe not come before they be a- 
 ware, and carry them away by the 
 Rootes ; as fometime he ferueth old 
 Trees in the Forreft) it may fo fall 
 out, that they leaue a few vnfeafona- 
 ble fruits behind them : which often, 
 in fine painted Almefhoufes ; make 
 fhew of more reliefe, then is halfe 
 performed. 
 
 Nor are the vngodly, in refpe6l of 
 their vnfruitfulneffe, or vntimelineffe 
 in bearing fruite (onely) fo contrary 
 to the righteous : but euen their 
 
 leaues, 
 
the firjl P/alme. 
 
 leaues, thofe their faire leaues ; that 
 make them feeme fo flourilliing, are 
 but the Sommer ornaments of pro- 
 fperity ; and muft wither and fall off, 
 in the winter of their triall. Yea, 
 nothing they take in hand fliall prof- 
 per them in the way to true happi- 
 neffe ; therefore all their vnderta- 
 kings are in vaine. And as the holy- 
 Ghofb here faith : // is nothing fo with 
 them, as with the Godly. 
 
 Thus ; exceeding elegantly, hath 
 the Prophet defcribed the mifery of 
 the wicked, by oppofmg it vnto the 
 fehcitie of the luft. Which he yet 
 maketh more apparant : and, how- 
 foeuer the world efteemes her owne 
 as fortunate men ; he fhewes the 
 contrary. Seeming alfo, not conten- 
 ted to fet it forth by a fimilitude, di- 
 reftly contrarie to the former ; he 
 leaueth the firft Metaphor, and re 
 fembles them, to the vileft and ligh- 
 tefl: Chaffe : as if elfe, he fhould not 
 
 haue 
 
 95 
 
 109 
 
96 
 
 Why the wic- 
 ked are refem- 
 bled to Chap 
 
 Rxercifes vpon 
 
 haue made them contemptible e- 
 nough, in his expreffion. 
 
 And here I could fhew, how pro- 
 perly the wicked may, for diuerfe 
 reafons, be likened unto Chaffc. As 
 in regard of that Hghtneffe, which 
 makes them inconftantly carried a- 
 way, with euery vanity : or in re- 
 fpeft of their fterility, with fuch like. 
 Which (becaufe euery reafonable ca- 
 pacity can apprehend them) I will o- 
 mit .• & only defire you to take from 
 hence this obferuation. To wit, that 
 the enemies, and oppreffors of Gods 
 Children ; with all other vngodly 
 men (though they be admired of the 
 world, and feeme mighty and vnmo- 
 uable in their owne haughty opini- 
 onsj are, (^neuertheles indeed^ poore 
 bafe things ; meere Chaffe. Nay, 
 the worft and lighteft of it ; euen 
 that which is fcattered euery way 
 with the winde. Or worfe, if worfe 
 may be ; For, they are not onely 
 
 vn- 
 
the firjl Pfalme. 
 
 vnfetled, and reftlefly driuen too and 
 fro, in their owne vaine pra6lifes ; or 
 tumbled vp and downe by the dif- 
 tempered furie of their miferable af- 
 fe6lions : but their riches, honours, 
 powers, and their very place of being 
 (as Dauid faith) JJiall decay, and be no 
 more found. For, the terrible winde 
 of Gods wrath, fhall puffe all, in- 
 to euerlafting perdition. Yea , 
 Gods iudgement will rufh vpon 
 them on a fuddaine, and inuifibly, 
 as a wind : which fhall come they 
 know not from whence ; and carrie 
 them they know not whether. Nor 
 fliall their ftrength, eminence, or 
 greatneffe, defend them. But, as the 
 winde makes moft hauock among 
 tall Cedars, on high Mountaines : 
 So, fhall their pride and loftineffe, 
 make them more fubie6l to the tem- 
 peft of Gods indignation. As appea- 
 red in Pharaoh, Nebucliadonezor, He- 
 rod ; and fuch other. But fome may 
 H fay 
 
 97 
 
8 
 
 The vnhappy- 
 nes of world- 
 ly men in this 
 life. 
 
 Rxercifes vpoft 
 
 fay ; many vngodly men Hue free 
 from all thofe miferies and croffes 
 here fpoken off. Truely, it feemes 
 fo for a time ; but the greater will be 
 their forrow at the laft. Nay, I am 
 perfwaded, that euen in this life, and 
 at the beft ; they haue fo much bit- 
 terneffe, to make vnfauorie all their 
 delights : as, if we could look into the 
 hearts and confciences, of thofe that 
 feeme happieft men to the world- 
 ward. I beleeue we fhould difcouer 
 fo much horror, and difquietneffe ; 
 as would make vs fet light by our 
 difcontentments. For , many of 
 them, amid their aboundance of 
 wealth and honours ; are more dif- 
 tempered with toyes ; then a conftant 
 Chriflian is, with his greatefb afifli6li- 
 ons. And if trifles will not moue 
 them ; they haue matters of greater 
 confequence to difturbe their reft. 
 One grieues, to fee the familie, which 
 he thought to make honourable, by 
 
 his 
 
 112 
 
The firjl Pfalme. 
 
 99 
 
 his owne pollicy ; quite rooted out 
 by the improuidence of his Chil- 
 dren ; Yea, the miferable Catiue, 
 Hues to behold his fonnes prodigali- 
 tie, confume his vfury ; and yet hath 
 not the power to afford himfelfe the 
 benefit of his owne labours, neither 
 to doe one good deede, that may 
 purchafe a prayer for him ; untill it 
 is too late. Another, hath labour'd 
 for the applaufe of the people ; and 
 with vexation of fpirit, comes to 
 heare his name made the iuft fubie6l 
 of Libels ; and himfelfe reputed o- 
 dious in the common-wealth. One, 
 is ficke, for fome difgrace receiued 
 from his Prince. A fecond, grieued 
 with the vnkindenes of thofe whom 
 he thought his beft friends. A third, 
 mad at the pride of his equall. A 
 fourth, ready to hang himfelfe for 
 the infolence of his inferiour. A fift, 
 pines with enuying at his fuperiour. 
 A fixt, fleepes not for defire of pre- 
 H 2 ferment. 
 
 
 ii3 
 
lOO 
 
 Exercifes vpon 
 
 ferment, A feauenth , trembles 
 through feare of lofing his office. 
 The eighth, hath a wife that is m.ore 
 fhame, and difcontent vnto him, 
 then all thefe. And, which is worfe 
 then that too ; he knowes not what 
 fliall become of him at laft. For, 
 fometime he thinkes that men die 
 like beafts, without hope of another 
 life. And then, it grieues him, that 
 he muft for euer, leaue the world, 
 which he fo much loued. Ano- 
 ther while, he remembers he hath 
 heard of a God ; and a Day of Indge- 
 ment. Which, putteth him into fuch 
 a defperat feare ; that he is neuer a- 
 lone, but his heart quakes ; and his 
 guilty Confcience fo ftings & threa- 
 tens him, with hell and damnation ; 
 that hee fometime wiflieth hee 
 were indeede, realy ditjl, or Chajfe ; 
 and that, the winde might fcatter 
 him into nothing. 
 
 Oh God ! that I were able fo to feme 
 
 this 
 
 114 
 
the firjl P/alme. 
 
 this, into the hearts of zvorhilings ; as to 
 make their muddy apprehenjions, more 
 fenfible of their vnhappitieffe : and 
 allure them, to feeke for that true 
 and pcrfe^ felicltie, zuhich is here pro- 
 mifed. But alas ! it is beyond my po- 
 wer. For the zvhole world (almojl) 
 hath runne throiigJt all the degrees of 
 wickedneffe ; and the greatefl part, are 
 become Benchers , in that damnable 
 fociety of Scorners ; with zvhom, it is 
 impofsible to prenaile. Nay, my God) 
 zvonld thou mightfi bee pleafed 
 (though it tvere but fo farre, to ena- 
 ble mee with thy fpirit) that the ap- 
 prehenfion of thefe things, might e- 
 uer continue in my felfe, fo feruent, 
 as at fometiuies they be. For, by that 
 meanes, I fJiould not onely ; neiier more 
 againe, be carried away by thofe vanities 
 and infirmities, ivhereunto youth and 
 the frailty of my condition is prone ; 
 but become alfo, fo highly delighted 
 with the contemplation, and hope 
 Hi of 
 
 lOI 
 
 115 
 
I02 
 
 Exercifes vp07i 
 
 
 of that incomparable bleffedneffe wliich 
 is prepared for the loners of thy Laiv : 
 that the zvorlds minions fliold fee, I did 
 not meerely in word; but tritely in 
 deede ; negleft, and defpife all thofe 
 tilings, which they account either feli- 
 cities, or difaflers in this life. Yea, they 
 fJiould perceiue me, fo farre from thin- 
 king my felfe a miferable man ; For 
 being in pouerty, flandered, negle6led, 
 contemned, tortured zvith fnch like : or, 
 from imagining my felfe a happy man, 
 in the fruition of that vaine fauour, 
 honour, zvealth, eafe, fame, and refpeSI., 
 which they glorie in: as, ihcy fliould with 
 etiuie be forced to confeffe ivithin thcm- 
 felues ; that, by a meanes ivhich the 
 zvorld knezv not, I had ariued at fuch 
 felicitie ; as in refpeSl thereof, their 
 happineffe, zvas but as dirt, and dung 
 to Gold and Siluer. And perhaps alfo 
 zvhen they were in their greatefi earth- 
 ly pompe : // fliould more vcxe them, to 
 behold me (zvJiom they account mifera- 
 ble) 
 
 i]6 
 
the Jirjl P/alme. 
 
 ble) difdayning thofe things as triiiiall, 
 wherein tJiey place their highejl blcf- 
 fedne£'e ; tJien it can delight, or content 
 them, to poffeffe thofe pleafnres or pre- 
 ferments zvJiich they enioy. This, oh Lord 
 %vere pofsible ; if thou luonldfi alwaies 
 preferue in thy fernant, the confiderati- 
 on, luhich at fometime thou vonchfafefl 
 to befiozu vpon me. But I am the mea- 
 nefi of thy children ; ajid I confcffe that 
 thefe good affe£lions, and apprehoifions, 
 ivhich I fometime Iiaue of the bleffed- 
 neffe here promifed : doc often. ; yea, too 
 often faile in me. A nd then, I doe not 
 oncly fJirinke as much as any other, vn- 
 der the burthen of temporall affli^ions : 
 but my heart is alfo int angled, ivith 
 thofe defires, and prcpofterous con- 
 tentments, that vainefl ivorld-lings 
 feeke after. Which iveakeneffe ; / botJi 
 heartily pray thee (Oh God) to Jicale in 
 me ; ajid furely beleeue alfo, that thou 
 wilt doe it, when it fJiall be moflfor thy 
 glory, and my furtJierance, in the way 
 7/4 of 
 
 103 
 
I04 
 
 Verfe. 5. 
 
 it fignifies. 
 
 E 
 
 xercifes vpon 
 
 of tniejl Bleffedneffe. The thojight 
 zvJiereof\ hath noiv fo Jiigldy tranf por- 
 ted me ; tJiat, I had ahnojl forgotten 
 zvhat I had more to fay, touching 
 the infelicity of the wicked. But now I 
 defcend againe, to fpeake of them. 
 
 Therefore the vngodly fJiall not fland 
 in the hidgcnicnt, &c. You haue for- 
 merly beene giuen to vnderftand, of 
 the great difference, that is bctvveene 
 the Righteous and the vngodly \ both in 
 their condition, and their reward. 
 Now, he fliewes that a difference will 
 be betwixt them ; not in this life on- 
 ly : but alfo in the lafb day. For, that 
 is the principal Indgcment here ment : 
 and fpoken of, per Antonomafiam, as 
 the Arabick Interpreter, by thefe 
 words, VI fine, doth plainely denote. 
 
 They fiiall not be able to fland in the 
 iiidgment, nor in the congregatian of the 
 righteous. 
 
 That is ; they fliall not be approued 
 but haue iudgement pronounced 
 
 asrainft 
 
 118 
 
the firjl Pfalme. 
 
 againft them, to their ouerthrow, at 
 the generall Doome. For, fo are thefe 
 words, JJiall not Jiand, to bee vnder- 
 ftood. And the phrafe is not onely 
 proper to the Hebrewes ; but vfuall 
 among the Latines, and vs alfo, 
 Cicero hath, Caufa cadere ; which, is 
 after the fame manner of fpeaking : 
 And Terence, where hee faith, Se, vix 
 Jletiffe; meanes that fome of his Fa- 
 bles were fcarfe approued of, by the 
 common people. And when, with 
 vs, a man comes to his triall, before a 
 ludge : we often fay, Hee cannot Jland 
 out. Or, that, Hee will haiie a fall ; 
 when we meane, his caufe fhall not 
 receiue approbation. 
 
 Now, the reafon, why the vn- 
 godly Jliall not Jland in Indgement^ 
 &c. is partly fhewn in the for- 
 mer verfe. And that is, becaufe 
 they are but as the Chajfe\ euen the 
 refufe of man-kind, vaine, light, vnne- 
 cefTary perfons, without fruit, whol- 
 
 105 
 
 119 
 
io6 
 
 Rxercifes vpon 
 
 ly voyd of that worth and weight, 
 which fhould make them of efteem.e 
 in the fight of God. Yea, fuch as can- 
 not bee able to endure his iudge- 
 ments ; becaufe, they will bee vnto 
 them, as the zvinde, fcattering CJiaffe. 
 Alas ! who would imagine this (fee- 
 ing the brauery of this worlds Fauo- 
 rites) but that the Spirit of God hath 
 fayd it ? Now, they are fo mighty, 
 that they thinke it impoffible, to bee 
 mooued. They haue Coitnfdls, in 
 which the Righteous are not to walke : 
 Wayes , wherein they muft not 
 Jland: Iiidgeinents, in which the in- 
 nocent dare not appeare : And they 
 haue Affemblies, and folemne mee- 
 tings, from which they exclude all 
 good men. But, when the Judge- 
 ment here fpoken of, comes (for 
 there will come fuch a day) the poore 
 difperfed, and defpifed members of 
 Chriji, fhall bee gathered into one 
 Congregation, whereinto no vncleane 
 
 thing 
 
the firjl Pfalme. 
 
 thing fhall enter. Nor, fliall the vn- 
 godly mingle among them, in their 
 Affembly ; but bee feparated from 
 them, and thrufl vnto the left hand 
 of the ludge. And although, here 
 they may appeare powerfull ; make 
 great boaft of their authority ; and, 
 perhaps, in our Courts of Judge- 
 ment on earth, be able to ftand out, 
 vntill they haue ruined the innocent 
 (for, in any caufe, fauours are to bee 
 had, among the corrupted Judges of 
 this world.) Yet, in the generall 
 Doonie, when euery man fhall ap- 
 peare naked, without bribes ; and 
 before a ludge, that can neuer be cor- 
 rupted. Alas ! what will thofe things } 
 thofe vain things, profit them, wherin 
 they now glory ? Then, thofe noble 
 Tyrants fhall be glad, to fneake into 
 corners, and cranies of the earth, to 
 hide themfelues from the prcfence 
 of God. They fliall not haue power, 
 to ftand among thofe poore men, o- 
 
 uer 
 
 107 
 
io8 
 
 Matth. 25. 
 
 What ludge- 
 ment the Ho- 
 ly Ghoft mea- 
 neth in this 
 Pfalm. 
 
 Exercifes vpoii 
 
 uer whom they haue heretofore ty- 
 rannized ; nor bee able to abide the 
 leafl triall of Gods luftice : but, af- 
 frighted with the terrible afpe6l of 
 their angry ludge, and tortured with 
 the horrours of an accufing confci- 
 ence ; fliall be vtterly amazed, deie- 
 6led, confounded, and with a diftra- 
 6led feare, be glad (& in vain be glad) 
 to intreat the hills, that they would 
 fall down, and couer them. That you 
 may be confident, of the terror of 
 this Judgement ; & that, there will be 
 a reparation of the wicked, from the 
 Congregation of the righteous (as it 
 is here fayd) See, what our Sauiour 
 fpeaketh, in the 25 chapter of Saint 
 Matthewcs Gofpell, to this purpofe. 
 
 But, this place may haue refpeft to 
 other lodgements. For, befide that 
 great and generall Doonic \ there 
 is a two-fold ludgement, in this life : 
 wherein the zvickcd Jliall not hee able to 
 Jland. One is, the ludgement of them- 
 
 felues. 
 
 122 
 
the firjl Pfabne, 
 
 felues ; when their owne confcience 
 fliall accufe ; and condemning them 
 as guilty, caft them downe headlong 
 into defpaire. The other is, when the 
 plagues and iudgements of God are 
 fufifered, to lay hold of them in this 
 world, for the example of others. 
 Now, in neither of thefe ; fhall they 
 be able to ftand out before God. 
 
 Note here, that thofe Hebrew 
 words, which are interpreted in 
 our Tranflation, They //tall not Jland, 
 are in the SepiiLagint, and vulgar La- 
 tine Taanflations , turned thus, 
 ovK, avari'io-oi)} , Non refurguni, that is, 
 T/iey rife not againe. And thence, 
 fome haue weakly and ignorantly 
 gathered, that the wicked fhall not 
 rife in the flefh, to come and receiue 
 Judgement in the laft Day. Yea, 
 with this opinion, was that learned 
 Father, Ongen, a while deluded. But, 
 it is a great herefie : for, they fhall 
 furely bee raifed, and fummoned 
 
 to 
 
 109 
 
I lO 
 
 Exercifes vpon 
 
 Matth. 25. 4 L 
 
 Obfer. 
 
 to that Doome (as appeareth in ma- 
 ny places of holy Scripture) but there 
 indeed, they fhal not be able to ftand 
 out in their owne luftification, as be- 
 longing to the Affembly of the righ- 
 teous. Becaufe, when they fliall 
 thinke, to excufe themfelues ; the 
 King fhall turne them forth, with 
 this terrible fentence. Goe, yee cti7'fcd, 
 into ciierlajliiig fii^e, zvhich is prepared 
 for the Detail and his Angells. 
 
 Hence then I obferue ; that there 
 fhall bee a generall Doome, wherein 
 both good and bad fliall be fummo- 
 ned, before the Tribunall Seat of 
 God. And that, althogh Hypocrites, 
 like tares amongft wheat (or rather, 
 like good wheat) may be fufifered, in 
 this life, to flirowd themfelues in the 
 Church of God, and come into the 
 Congregation of the Righteous, vn- 
 der the name of CJiriJlians : yet, in 
 the harueft (that is) in this Itidgzvent; 
 hee win feperate them. And the vn- 
 
 godly 
 
 124 
 
the Jirjl P/alme. 
 
 godly fliall not be able to Jland, in 
 that Affembly of the luft ; but TJie 
 Lord ivill gather the Righteous, ivhich 
 are tkezvheat; into his Granard'. & cajl 
 the JtJDiers, zvliicJi arc the cJiaffe ; into 
 iniquenchahle fire. 
 
 But, that no weake confcience may 
 be driuen into defpaire. I defire the 
 Reader, not to imagine, that euery 
 man, who hath the pollutions of fin, 
 is in danger of this feparation ; for, 
 euery man is fo guilty of finne, that 
 if God fhould marke all that were a- 
 m.iffe, and enter into Judgements 
 with his feruants ; None were able to 
 Jla7id in the Indgemcnt. No, not the 
 moft Righteous ; neither fliould any 
 flefh be faued in his fight. We muft 
 then confider, that there be two forts 
 of Sinners. The one regenerate, who 
 offends vnwillingly ; and falling into 
 tranfgreffions , through infirmity, 
 by repentance, true contrition, and 
 amendment of life, rifeth againe ; 
 
 and 
 
 I I T 
 
 Matth. 13. 14. 
 
 A Caueat. 
 
 Two forts of 
 finnes. 
 
T 12 
 
 Ver. 6. 
 
 Exercifes vpo7t 
 
 and feekes forgiueneffe, in his Redee- 
 mer, lefiis Chriji. The other, vnre- 
 generate ; who, out of wicked im- 
 piety, and mahcious wilfidlneffe. 
 followes without repentance, the 
 ftudy and pra6lice of fmne ; obfti- 
 nately refufmg, or neglecting the 
 grace of Chrifi, And they are fuch, 
 whofe eftate is fo miferable, to be ex- 
 cluded, from the Affevibly of the 
 Righteous. The other, laying hold on 
 Clirijl, are by faith made righteous 
 in him, and ftiall be reckoned among 
 the faithfull and happy Congrega- 
 tion. 
 
 For, the Lord knoiveth the way 
 of the righteous, &c. The reafon is 
 here giuen, why the luft man is fo 
 much more happy, then the Sin- 
 ner ; and how it comes to paffe, that, 
 hee walketh not in the Coiinfells of 
 the vngodly, nor flandeth in the zvay of 
 fi7i7iers, nor fitteth i)i the feat of the 
 fcornefulL And why, in the lafb ludge- 
 
 ment, 
 
 126 
 
I he firjl Pfabne, 
 
 ment, there fhall bee a reparation 
 made, and a difference put betweene 
 the good and the bad. And it is this, 
 God knoiveth the way of the rigJitcous. 
 and the way of the vngodly fliall pcrifJi. 
 Which implies, that there is a contra- 
 riety in their way ; and that therfore, 
 they cannot meet in one Congrega- 
 tion. 
 
 But why is it fayd, God knowes the 
 way of the Righteous .-* Doth hee not 
 alfo know the way of the wicked, 
 you will fay .'' I anfwer, yes. For, 
 Gods diuine knowledge extends it 
 felfe to all. Yet, in this place, the 
 word, knoweth, includes, efpecially, a 
 regard, or approbation ; and is, as if 
 he fliould haue fayd, God acknozvlcd- 
 gethy takes care of, regards, or allow- 
 eth the way of the Righteous : and, 
 becaufe their endeauours and airnes 
 are, to fhunne the Counfels of the 
 vngodly, and by obedient dire6ling 
 i themfelues, after the rule of the Sa- 
 I cred 
 
 113 
 
 127 
 
114 
 
 lob 9. 12. 
 Pro2i. 12. 10. 
 
 Maith. 7. 23. 
 
 2 r/w. 2. 19, 
 
 Exercifes vpon 
 
 cred Word, to feeke his glory, with 
 thofe zvaycs, that perifh not. There- 
 fore, this God, of his free grace, 
 keepeth them in the right path ; and 
 by that dire6l courfe, condu6leth 
 them to the fame bleffedjiejjc, where- 
 unto hee foreknew it would lead 
 them. And, that this word, knoweth, 
 may be vnderftood, as is aforefayd, 
 to imply a regard, or approbation, ap- 
 peareth in thefe enfuing places. Pfal. 
 loi. 4. Rom. 8. 1. 5. I. John 3. 2. And fo 
 much may be alfo prooued by that 
 place of Mattheiu, where Chrijl vfeth 
 the contrary fpeech, to fhew the dif- 
 refpect that he would haue to the 
 wicked. I ueuer kjiew yoic (will he fay) 
 depart from me, yee workers of iniquity. 
 This word, knoweth, may haue re- 
 fpe6t alfo to the fore-knowledge of 
 their ele6lion. For (as fome vnder- 
 ftand it) to that purpofe, S. Paul vfeth 
 it in his fecond Epiftle to Timothy, 
 chap. 2. and the 19. verfe. And wri- 
 ting 
 
 128 
 
the firjl Pfalme, 
 
 ting to the Romans, he faith. Thofe, 
 whom he did foreknoiv, he did alfo pre- 
 dejlinate, to be conformed to the Image 
 of his Sonne. 
 
 But the way of the vngodly fliall pe- 
 rifli. And that is ; becaufe, God re- 
 gard eth not, neither is delighted with 
 their courfes. They propofe vnto 
 themfelues a happineffe ; but come 
 fhort of it : becaufe, their counfels, 
 endeauours, and all ; are ouerthrown, 
 before they can attaine to the poffef- 
 fion therof. And needs muft it be fo. 
 Seeing it is, neither the right means, 
 which they vfe ; nor, a true happi- 
 neffe, which they feeke. For, wher- 
 to tends their ayme ? Sure, not to 
 Gods glory ; nor, to feeke their fpiri- 
 tuall wel fare ; nor any greater blef- 
 fedneffe, then the compaffmg, or en- 
 ioying of fome brutifh, or tranfitory 
 pleafures. Which, before it be long, 
 either altogether faile them ; or, in- 
 flead of a defired happineffe, are a 
 I 2 meanes. 
 
 "5 
 
 Rom. 8. 29. 
 
ii6 
 
 Ohfer. 
 
 Rxercifes vpon 
 
 meanes to bring vpon them the 
 curfe of fome vnexpe6led miferie, 
 which is euer the period of fuch paths. 
 So, they at length, perceiue with 
 much difcomfort, that their labors are 
 loft, their time mif-fpent, & that (as 
 the Prophet here faith) Their way 7mtjl 
 periJJi, and come to nought. In breefe 
 then, I vnderftand thefe words, The 
 way of the vngodly JJiall pcrijli : As if 
 the Prophet had fayd. The vngodly 
 come fhort of bleffedneffe, and fhall 
 be excluded from the Congregation 
 of the luft ; becaufe, the Lord is re- 
 gardleffe of them ; and fo, thofe 
 vaine wayes and courfes, which 
 they follow, Ihall faile to bring them 
 thither. 
 
 Hence then, wee are taught, how 
 to efteeme the world, with all thofe 
 titles, honours, and fauours, where- 
 withall fhee allureth us, to fetle our 
 hearts, vpon the painted and vncer- 
 taine felicities of this life : and to bee 
 
 heed- 
 
 130 
 
 1 
 
The Jirjl Pfalme. 
 
 heedfull, that they draw vs not into 
 the way of deftruflion. And, as the 
 firft part of the PJalme, ought to win 
 vs, in refpe6l of the felicitie, promi- 
 fed to the way of the Righteous : fo, 
 the ruine, that is heere threatned, 
 may terrific vs from the way of fin- 
 ners. 
 
 Further, wee may hence learne, 
 not to bee deiefled, in our miferies, 
 though wee are mercilefly oppreffed, 
 by our aduerfaries ; nor, be difcom- 
 fited : becaufe the world neither pi- 
 ties, nor takes notice, of thofe many 
 flanders, and fecret iniuries, which 
 wee uniuftly fufifer. For, if God (as 
 it is here fayd, hee doth) knozveth, 
 and regardeth, the way of his fer- 
 uants, wee may be certaine, that he 
 feeth euery affli6lion in this iourney, 
 and will not leaue our oppreffions 
 unreuenged. 
 
 We may alfo hence be taught ; not 
 I 3 to 
 
 117 
 
 Obfer. 2. 
 
 Obfer. 2. 
 
 i.^i 
 
ii8 
 
 Exercifes vpon 
 
 to take offence at the fhort profperi- 
 ty of the wicked ; nor, to bee allured 
 with the pleafantneffe of their waies. 
 For, though they bee delightfull to 
 the fence, and goodly broad pathes ; 
 yet they lead to deftru6lion, and, as 
 it is here told vs, they fliall perifh. 
 
 Thus, according to my abilitie, I 
 haue gone thorow with an Expofiti- 
 on vpon this Pfahne. Wherein, 
 though I haue followed no one ; 
 yet, I haue runne the ordinary way, 
 with other Expofitors. But, becaufe 
 I beleeue with S. Aiigujline, there is 
 no Pfahne, wherein the Author of 
 it, had no refpe6l to Chrijl. I will 
 fhew you, how it may bee fo aptly 
 applyed vnto him, as you fliall eafi- 
 ly beleeue ; that, although it may be 
 accommodated to all the Saints ; 
 yet, aboue others, the Bleffed Man 
 (as we idiy) per Antonomafiani, meanes 
 Chrijl ; and, that this Pfahne, was 
 principally intended of that hifl One. 
 
 For, 
 
 132 
 
the firjl Pfalnie. 
 
 For, it is a Song, or PJalme, wher- 
 \\\ bleffedneffe is afcribed, to that 
 thrice godly Man, who is no way 
 guilty of any kinde of finne ; whe- 
 ther it be of tranfgreffion, omiffion, 
 or originall. And who, but He only ; 
 (or thofe, who haue receiued it by 
 Hivi) can be honoured with fuch in- 
 nocency ; or capable of fo high a dig- 
 nity, as this true Bleffedneffe : who a- 
 lone, perfe6lly fufilled the Law ? And 
 was obedient, euen to the death? 
 Doubtleffe, none. For, all that are 
 fo called, are fo entitled by him. 
 And hee, is that for-euer-bleffed 
 Man, whofe foot neuer ivalkt, in the 
 crooked way of the vngodly ; nor, 
 ftood in ihe flippery path of finners. 
 
 He it was, who in true humilitie, 
 taught the fimple truth ; and negle- 
 6ling the vain dignities of the world, 
 neuer repofed himfelfe, in the impe- 
 rious feat of the Scornfiill, whith the 
 I 4 difdain- 
 
 119 
 
 '33 
 
I20 
 
 Reuel. 22. 
 
 Kxercifes vp07i 
 
 difdainfull Pharifies. He it is, whofe 
 delight is in fulfilling the Will and 
 Laiv of his Father ; and in the ac- 
 complifliment therof, hee ferioufly 
 exercifed himfelfe, both day & night. 
 He, is that flourifliing Tree, planted by 
 the pure riuers, of zvater of life \ clecre as 
 cryflall, andpj oceediiig from the Throne 
 of God : euen that Tree, which is 
 planted in the middeft of new leru- 
 faleni, and hath brought forth the 
 fruit of our faluation, in due feafon, 
 and in the fulneffe of time : according 
 to the Scriptures. 
 
 This is he, whofe leafe fltall not fall. 
 That is ; his words fliall not fall to 
 the ground, but remaine euer flou- 
 rifliing, and ferue to heale the Na- 
 tions ; according to the Prophecy of 
 Saint loJin. And doubtleffe, ivhat- 
 focicer he doth fltall prof per. But the 
 wicked are not fo : that is ; the lewes 
 and other wicked perfecutors of 
 
 Chrifl ; 
 
 134 
 
 I 
 
the firjl Pfalnie, 
 
 Chrijl; with fuch as by Faith, put 
 not on his righteoufneffe ; are in a 
 j quite contrary eftate. Like CJiajfe 
 i fcattered ivith the wind ; yea, in a mife- 
 i rable, vaine, and vnfetled condition. 
 I And therefore, when this our redee- 
 mer fhall enter into ludgement with 
 the world ; fuch an AntipatJiie will 
 be betweene him, and vnrighteouf- 
 neffe ; as they fhall not be able to 
 Jiand before him. But, when the 
 Children of his kingdome fliall be 
 congregated at his right hand, to 
 partake with him in eternall bliffe ; 
 as they haue beene partakers with 
 him, in his graces here : then fhall 
 the wicked be fhut out of their af- 
 femblies ; to be caft into eternall per- 
 dition. And of this feparation, the 
 reafon is ; becaufe the Righteous doe 
 follow Chrijl in the ivay of his Gof- 
 pel\ and walke in the Faith which 
 he hath approued. Whilft the lewes, 
 
 and 
 
 121 
 
 = 35 
 
122 
 
 Exercifes vpon 
 
 and fuch as are without the Church: 
 
 feeking faluation by the workes of 
 
 the Lazv, or following fome fuch 
 
 wrong, or by paths ; their ivay failes 
 
 them, and comes vnto an end, when 
 
 it hath brought them to the left 
 
 hand of the ludge. Where ; 
 
 they are fartheft off 
 
 from Bleffed- 
 
 neffe. 
 
 lS?^t;JtS>t^ig^^tg^^ig^>^t^ 
 
 Medi- 
 
 SI^|g^?<5?tg>^.r^^^tg,'^:^C^\^ 
 
 136 
 
 I 
 
 
the firjl Pfalme. 
 
 123 
 
 
 WPKB 
 
 
 ^jr^ 
 
 Meditations, vpon the firft 
 P s A L M E ; in verfe. 
 
 T/ie Contents of thefe 
 Meditations, 
 
 The Mufe, firft fings the heauenly Bliffe ; 
 
 and fhewes how vaine the earthly is. 
 The wrong way thither, with tlie right : 
 
 are here, laid open to your fight. 
 The iull mans, glorious weal it fhowes. 
 
 the finners, matchleffe, endleffe woes. 
 And good, and bad, are both expreft ; 
 
 that you may learne, and chufe the beft. 
 
 Y 
 
 Ou ; zvJwfe ore-weary, rejlleffe Joules defire ; 
 The prime content, to ivhicJi all creatures tend; 
 
 And 
 
 ^11 
 
124 Exercifes vpon 
 
 And to that matcJdeJfc Bleffedneffe afpirc : 
 Which (though moji fceke) mojl faile of in the end. 
 
 Lo ; here a Jieaucnly M.\x^q points out the way, 
 Wherein you fafe 7nay runne, and neuer more 
 In tho/e blinde-erooked paths of dajigcr Jlray ; 
 Which haue mifledfo majiy heretofore. 
 
 No prize vnfought, or trifling newcs flie fings ; 
 But that, for ivhich your many adventures are : 
 That, tvhich togaine; Rich, poore-menflaues & Kings, 
 doe hotverly, watch and labour, fiveat and ivarre. 
 
 Yet mofl perJiaps in value ; For, what they get 
 By their endeauotir in the Common Courfe 
 Yeeldes no felicities but Counterfeit : 
 A nd often, driues them on, from bad, to zvorfe. 
 
 Yong bloods, are fnar'ed ivith the painted fivectes 
 Of lufl, or beauty : and beleeue that there. 
 Is full contentment. The rich glutton greetes 
 His boundleffe appetite, with curious fare. 
 
 The worldling, makes inquefl for happineffe ; 
 And dreames, to finde it in a trade of gaine : 
 He in his Auarice himfelfe doth bleffe, 
 And as his thirfl is,fuch his bliffe dothfaine. 
 
 The happineffe offome, in rich attire. 
 High Titles, or vaine-glorious pompe depends \ 
 
 A 
 
 138 
 
The Jirjl Pfabne. 
 
 125 
 
 \A lotting wife, another doth dejire : 
 Good-toivard Children, or vnfained friends. 
 
 Kings, in their aivfidl thrones of Soneraignty ; 
 And vncontroidd prerogatiues delight: 
 The Courtier, fooths rp them in vanitie \ 
 And thinkes it heauen, to be their Fauourite. 
 
 But they are all deceiiid ; For, all thefe be 
 Vaine-fruitleffe aymes ; like graffe zvill beauty fade, 
 L71JI, will to loathing turne, and thenfliall lie 
 Who there fought happineffe, be haples made. 
 
 A hungry famine, may thofe Creatures tvafi 
 Which glut cram'd Epicures : or fome difeafe, 
 May take away the pleafure of the tafl. 
 A nd ivhere is then, the Jiappineffe of thefe ? 
 
 Fire j water, theeues or Rufl, confitme theflore 
 Of richefi fnen ; and he, that hct to day 
 Had great poffefjlons, is to morrow poore : 
 Or dies ; or fees it, to his foes a pray. 
 
 Gay cloathes, to Rags we haue exchanged feenc. 
 Foule flinch, and tvormes the proudefl ruin'd haue. 
 And thofe ; that dearer than their foules haue bcene, 
 Haue fliar'd their zvealth, & laught the to their gratie 
 
 She ; that hath kifl, embradt and fivorne to-day 
 A Thoufand voives of kindeneffe in thine arme : 
 
 When 
 
126 
 
 Exercifes vpon 
 
 When thou art cold, and in ajlieete of clay ; 
 Shall keepe anothevs bed and bofome ivarme. 
 
 Thofe Princes, that have largejl kingdomes got, 
 A re nener quiet, ivhilji there doe reniaine 
 Some other Emperies which they hane not : 
 Nay, if they might, the next, and next obtaine 
 
 Till they had all. Perhaps they would be fad 
 (If not for fome poore toy or Humor croft) (had : 
 That more things were not knoivne which might be 
 Or left, what they enioyed fJiould be lofl. 
 
 What bliffe affords a Croivne ; when trcafons, ivar, 
 And nightly cares, diflurbes the owners refl? 
 More fad amid their armed troopes they are. 
 Then he that walkes alone ivith 7iaked breft. 
 
 Though all the meanes, to be fecure they take 
 Some horror, ftill appeares their foules to grieue ; 
 And greatneffe, neuerfuch a guard could make. 
 But forroives luould get in, and aske no leaue. 
 
 Though, they had all the pleafurcs of the fence, 
 And ten times doubled their prerogatiue ; 
 Though Parafites applaude their Excellence, 
 And ycclde them adoration while they Hue : 
 
 Though they attained to as much, as he 
 Who on the lewifli Throne next Dauidy^/"^: 
 
 Had 
 
 140 
 
the firjl Pfalme, 
 
 127 
 
 Had Jo imtch wifcdome, and coidd prying be 
 TJirougJi every Creature, to beliold tJieir Jlate. 
 
 When that ivere done ; but little hope had they 
 Front any thing on earth, content to gather. 
 That great wife Prince, made try all; and could fay 
 That, to tlie foule they broitght vexation rather. 
 
 A nd, zvhen pale death affailes ; the thoughts &feare 
 Which trouble poorefl men : fliall cease their foule. 
 Their paines,fJiall be as fJiarpe as Borid mens are ; 
 TJieir flcfli fJiall flinke as much ; and be as foule. 
 
 Yea, er'e their breath forfake them one zvhole houre, 
 TJieir greatefl glorie, may be turn d to f come \ 
 But in one Age, the Rumor of their power 
 May be no more then his, that is vnborne. 
 
 And then ; alas ! to zvhat poore fortunes brought 
 Are thofe ; whofe blijfe, on ivill of ihefe, depends ? 
 Such ; as nor do, nor fpeake, nor fcarce thinke oiiglit ; 
 But that, which to their Princes hu?nor tends ? 
 
 For thefe ; are Honours tennants but at luill ; 
 Which ivhen he lift, the giuer may recall: 
 And caufeleffe (if he plcafe) obie£l fome ill ; 
 To iufiifie his dealing, ivith their fall. 
 
 And what a miferable flate ivere this, 
 For any, to be deemed happy in ? 
 
 Poore 
 
 141 
 
128 Exercifes vpon 
 
 \Poore foules aivake ; fee ; fee what trufl there is 
 \In that, ivherezuith you haue deluded beene. 
 I Let wantons, y^r/v'^ in luflzvhat is not there. 
 \Let Epicures, at Feafls for bliffe enquire. 
 Let Mifers looke on dufi, till dufi they are : 
 And worldly men, the zvorlds value loue defire. 
 
 Let Kings of Earth ; affe£l an earthly Crowne. 
 \Let Courtiers at the Court attend their Fates. 
 lAnd zvJiilfi they catch the bubbles of renowne ; 
 \Letfooles ; flill zvonder, at their Jiappy flates. 
 I BiLtyou ; that haue the end of thcfe, defeernd, 
 And furer grounds of bleffedneffe ivould know : 
 Come, heare what of a Prophet, / Jiaue lear7id : 
 Who,fung this heauenly fubiefl, long agoe. 
 
 He taught my Mufe ; andyou,flie tcacheth how, 
 \Befl beauties, beft perfeilion to iinbrace. 
 i With Angels f 00 de, file will rcplcnifJi you ; 
 And make you richer, then old K^dsa was. 
 \ Infiead of mens falfc friendfliips, and their loue 
 I Vnperfeft, and incouflant, here beloiv : 
 j You,flicdl be dccre vnto the Saints aboue, 
 \And into felloitf hip ivith Angels groiv. 
 
 Where you fJiall loue, and be beloiv' d of all ; 
 Without (the leafl) diflruft, or leloufie : 
 
 Aitdl 
 
the firjl Pfalme, 
 
 129 
 
 And death, or time, of nought depriiie yon fJiall) 
 But yeeld content (at ficll) eternally. 
 
 If, with your vanities, you can difpence, 
 And flight tJiofe fauors, zvhicli each worldling craues ; 
 YoiL fliall be Fauorites, to tJiat great Prince, 
 To whom, Earths great cfi Monarks are butflaiies. 
 
 Such wifJied honours. She fJiall bring you to, 
 As Kings can neitJicr glue ; not take away. 
 And, that you may not f care, zvhat flefli can do, 
 Shall be as free ; and full as great as they. 
 
 Yea, that true Bliffe, to zvhich all writings tend; 
 And inofl are yet to learne : here, know you fliall. 
 By knowing, may enioy it in the end ; 
 Enioying be contented there withall: 
 Vntill your foules, enriched with thatftore, 
 Shall neuer know defire, or lothing more. 
 
 Btit, you mufi liflen with attention then ; 
 Atid hitherto, your vtmofl power enforce : 
 For, 'tis not ; 'tis not (oJi you fonnes of men) 
 Obtain! d, by euery ordinary courfe. 
 
 The ivay to bliffe ; is neither made by ftrengtJi, 
 Nor hianane policie. Though many a tra6l. 
 Makes flieiv of leading thither ; yet, at length, 
 It turnes anotlier ivay, and brings to zvrack. 
 
 K The 
 
 143 
 
I30 
 
 Exercifes vpon 
 
 The Pagans, had a thougJit, fouie God-head y7^(?^//ir/ 
 Dire^ them thither ; and in feare ihcy might, 
 Miffe that good Deity, zvhieh guide them could: 
 TJicy fenCd. too matiy Gods, a7id lojl it quite. 
 
 The ohi Philofophers {jiot knoiving this ; 
 TJiat Nature, by our fall, was grozvne corrupt) 
 By Morall Vertues, onely fought for bliffe : 
 Which did, their hoped Paffage, interrupt. 
 
 For, ivJien they had done all, ivhich might be 
 By firin. Morality, to gaine their paffe\ {wrought, 
 And time, their conrfe, vnto an end had brought. 
 Their ayme they mifl ; becaufe, Chrift ivanting was. 
 
 For, though fome good they did; yet, mifjing him, 
 To fauHifie their vertues, and to take 
 Thofe faults aivay, which had efcaped them : 
 Into this reft, no entrance could they make. 
 
 The blinded lewes, by ceremonious laives, 
 And fir i^ obferuing of their ancient guife, 
 Haue labour' d for it; but, vponfoine caufe. 
 That way tvas long fmce changd, and from-ivard lies 
 
 By vaine will-zvorfJiip others goe. And fome, 
 By formall flieives, of zealous fanSlitie. 
 By zvay of their owne merits, many come : 
 A nd come farre fliort, of true felicitie. 
 
 A thou- 
 
 144 
 
the firjl Pfalme. 
 
 131 
 
 A tJwtifand otJicr^ crooked paths there be ; 
 Which feeme, to be dire^ ; yet, lead ajiray : 
 Leji t/terefore, fouie of thofe, mif carry thee. 
 That haji a longing, to the bleffcd way ; 
 
 Who happy are ; lo, here it JJiall be JJiowne, 
 And hoiv, thou niayjl tJiy felfe, befucli an one. 
 
 Vers . i . 
 
 Bleffed is the man, that doth not 
 walke in the counfell of the vn- 
 godly, nor (land in the way of 
 Tinners, nor fit in the feat of the 
 fcornfull. 
 
 FIrJi, get thee out of that vngodly way, 
 ( The way of Nature) in which, all the race 
 (9/ Adams Progeny ; haue gone aflray. 
 Walke out of it, into the way of Grace. 
 
 To ivhich, there lyeth no hard paff age, thence : 
 For, if thou wade, but thorow Baptifmes ford, 
 And paffe the thorny hedge, <?/" Penitence ; 
 Thou ftraight art guided thither, by the Word. 
 
 K 2 Yet, 
 
 145 
 
132 
 
 Exercifes vpon 
 
 Yet, take thou hecde, zvhen thus thou entred art ; 
 Lejl that corruption, which doth Jlill remaine : 
 By vaine affe5lions, ill-aduife the heart, 
 To walke zvitJi the vngodly, backe againe. 
 
 Caji not thine eyes abont^ on tJiofc gay bayts ; 
 That grow, befide the way of Bleffedneffe : 
 But, Jliun thou all occafio7i, that aivayts. 
 To draiv thee into pat Jis of ivickedncffe. 
 
 Let not the lone ^honour, pleafure, eafe, 
 Reuenge, luft, enuy, pride, or auarice : 
 Nor any fuch ill Counfellours, as thefe ; 
 TJiy feet, vnto an cuill conrfe entice. 
 
 Pujfue not zvorldly things, as worldly men. 
 That know not God, or true religion, do : 
 But, giue his Honour firfl refpe6l ; and then, 
 With moderation, feekc the creature to. 
 
 Let no dcfre, wiiliout that conipaffe flray ; 
 Which honejly and piety hatJi fet. 
 For, if thy thoughts doe euer breake azvay, 
 And Cown^ois of vngodly longings get. 
 
 They tvill not leaue thee ; but, from lufl, to luJI, 
 Allure thee on, in the vngodly path : 
 Vntill, they bring thee, to fome aH, vniufl. 
 And tJiere, the finners way beginiiing hath. 
 
 Oh! 
 
 146 
 
the firjl Pfalme. 
 
 "^11 
 
 Oh ! if through ivcakiicffe, and attending to 
 Vngodly Counfcls ; tJiou flialt thither rome : 
 As all indcede (though all their bejl they doe) 
 Into the way, of euill doers, come. 
 j Yet, ftand not there ; continue not in fin : 
 \But, by repentance, foone returne againe : 
 \Lejl, thou fliouldfl, by infifling long therin ; 
 \AffcH it, and for euer there remaine. 
 \ Vfe, gets a habit ; and the habit got, 
 '•The title of a Sinner, gaineth thee : 
 \ And fin, in this gradation rcfletJi not, 
 Till to a Scorner, thy Commencement bee. 
 j A nd then bezvare. For, if degree thou take 
 j So far ; a7td be a Do6lor of their Chaire : 
 VThe next progreffion, thou from iJience canft make) 
 \Is either hell immediate or difpaire. 
 \ In thinking ill \ zve doe from heauen-ward goe \ 
 In afting it, we further run aflray : 
 \But, if ive to deride religion grow ; 
 I There's hardly hope, that we repent vs may. 
 \ For, though God can the courfe of nature turne ; 
 \Bid aire defccnd, and earth aboue it rife : 
 ■ Quench heat in fire, make frozen water burne\ 
 A nd in all creatures, change the qualities. 
 
 K 3 Yet, 
 
 147 
 
134 
 
 Exercifes vpon 
 
 Yet, that he therfore will ; itfolloives not, 
 Andfo ; although he can repentance giue, 
 To fiicJi, as haue a ivicked habit got : 
 And, in dejpight of him and vcvtiie line. 
 
 AJfoone, JJiall I beleeiie ; that defperate CJinrle, 
 Who, frojn a ronghjleep cliffe, or high Tower luall, 
 Hinif elf a furlong from the top doth hurle ; 
 May raife hiinfelfe, in middefi of the fall: 
 
 As that; the Sinner, ivho, of wilftillneffe, 
 Hath cafi himfelfe dozvne, from the hold of grace ; 
 Can leaue that deep-deep gulf of ivickedne/jfe, 
 A nd in the rocke of mercy, get a place. 
 
 It is a rare gain'd fauour, ivhen God daignes 
 That vicious liuer grace, at his lafl breath : 
 Who, from no fuine, for lone of Good, refraines ; 
 Nor, thinkcs to aske forgiueneffc, vntill death. 
 
 But, ^tis a Miracle, if euer hee 
 Shall, in his life, or death, forgiuenejfe get ; 
 Who knoives, and f comes, the means that prof er^d be : 
 For, neuer was it found exampled yet. 
 
 Of tJiefe three fleps ; oJl ! be yee wary tJien ; 
 To fit, or ftande, or walke, doe you forbeare : 
 In feat, or way, or counfell, with thofe men ; 
 That Scorners, Sinners, or Vngodly are. 
 
 Nor, 
 
the firjl Pfabne. 
 
 135 
 
 Nor^ will this be enough. For, as the Szuaine, 
 Who fitteth doivne, when he him/elf e hath lojl: 
 Is no more like, to reach his home againe ; 
 Then he, that quite another way doth pojl. 
 
 So they, who tJiinke it is enough, to JJmn 
 The ordinary path, that Sinners tread; 
 And take no heed, ivhat good is to he done : 
 Shall neuer, of trne happincffc befpcd, 
 \ Or, like as they ; who, ivithout Sterne or Card, 
 Dare feeke an vnk?iozvne Coajl, for golden ore : 
 May croivnc their voyage, xvith a rich reward ; 
 Affoone as thofe, that vfe nor Saile, nor Oare. 
 
 Right fo ; as well may fich, as loofely line, 
 \TJie prize of happinefe attaine vnto : 
 As tJiofe ; who hope, they fJiall at hliffe arine. 
 Although not one foot thither-zvard, they goc. 
 
 And therfore liflen, my aduife vnto : 
 
 That you may Icarne, what yon haue yet, to doe. 
 
 K 4 
 
 Vers. 
 
 149 
 
136 Exercifes vpon 
 
 Vers. 2 . 
 
 But his delight is in the Law of the 
 Lord, and in his Law doth he 
 meditate day and night. 
 
 (hath ; 
 Hen Gods great mercy, Jafely brought thee 
 From all the couiifels, waies, & feats of fin : 
 
 \Lefl thou fray backe againe ; take vp the path 
 
 \ That iuf againf it lies ; and zvalke tJierin. 
 
 \ Keepe on foreright \ let nothing tarry tJiec : 
 
 [For, non-progreffion, there ; regreffioii is. 
 
 \But, if thou in continuall motion bee ; 
 
 \( Though fozu it doth appeare) it brings to bliffe. 
 
 To helpe thee on, two f acred Scrowles tJiere are ; 
 Which may direct thy Pilgrimage throughout : 
 
 They profer'd are, to euery Paffenger ; 
 
 \ And can h for me them, ivhere they ftand in doubt. 
 
 \ The firfl fure marke, that tels vs we are right, 
 
 \ln this bleft progreffe, and haue quite abhord 
 
 j The way of Sinners ; is a true delight, 
 
 ! Vnto the Law, of our eternall LORD. 
 
 I Whilfl 
 
 150 
 
The firjl Pfalme. 1 3 7 
 
 Wliiljl that affeBion holds ; there is no fearc, 
 Or diviger of relapfe. N'o ivickcd traine, 
 Which the vngodly roiindetJi in thine eai'e, 
 Can inoue thee, to partake therein againe. 
 
 But, left thy heart deceiue thee (for mans heart 
 Is fa If e, and of t betray es him to his foe) 
 Make triall of his truth (if wife thou art) 
 And I zvill fJieiv thee, Iioiv thou mayfl doe fo. 
 
 Search, if tJiere be no carnall vaine i'efpe6l, 
 That drau'es on this delight ; or, if to thee 
 Thofe volumes, zvIiicJi tJiou fcemeft to affe^l: 
 Be pleaftug, as the Word of God they bee. 
 
 Try, if thy Confcience, ivill for witneffe come, 
 That thou haft, witJi a true endeavour, fought 
 To cxercife his Law ; abroad, at home, 
 By da}^, by night, in deed, in ivord, in thought. 
 
 For, knoiv well this, that by the Night and Day, 
 // is not onely meant, in weale and woe : 
 Or, that thou fiouldfl, from time to time affay, 
 Vntired, in the ivay ^/Bliffe to goe. 
 
 But, thou ivith knoivledge, muft proceed tJierin. 
 By pondering Gods Law, both in the Night, 
 Of his Old Teftament, zvhich veyVd it in : 
 And in the New ; that T>^y-like gaue it light. 
 
 Firfl, 
 
 151 
 
138 
 
 Kxercifes vpon 
 
 Firjl, thoii muji meditate, how man luas made, 
 A7id (being made) a Law from God receiiHd : 
 How he tra^ifgreji, and fell ; and falling, had 
 That Law (ivith fovie nezv circtimflance) reiiiu'd. 
 
 Thou imifl confidcr, how tJie fame was ivrit, 
 Firft, in the heart by nature ; then in ftone : 
 And how, in Effence, nctier altring it. 
 Of Accidents, God added many a one. 
 
 TJioib mufi conceiue ; the prime Effentiall part 
 Of this great Law, ivas Chrift : and Chrift, the End 
 Of all thofe tilings, which tJiou informed of art ; 
 Throughout the booke, before his couiming pcnd. 
 
 Thou mufl obferue, how cuery paffage there, 
 DotJi fJiadow out that fubflance ; and foretell, 
 In holy riddles, what did plaine appeare \ 
 When his,fo long-expe£lcd Day befell. 
 
 Then, hauing paffed o'rc the cloudy Night, 
 Of Types, darke Figures, hidden Prophefies, 
 And dccpe Enigma's; thou muftfceke the light, 
 To be inflru^ed in thefe Myfteries. 
 
 Thou, iti the Day, Gods Law mufi meditate. 
 The Day of his New Teftament ; wherein. 
 The Mon\mgSi2ir appear' d : and fet a date, 
 To that thicke darkneffe, ivhich fo lo7ig had bin. 
 
 And, 
 
 1^2 
 
 I 
 
the firjl Pfalme. 
 
 139 
 
 And, ivhen thou fecjl hoiv all the vifions, dreams, 
 And Prophefies obfcure, difcouered are ; 
 By thofe bright-Jhining, and thrice-glorious beanies, 
 Which, at thy Saviours coinming did appeare. 
 
 Thou niuji (in tJiat f aire fun-JJiine of his grace) 
 Consider, with ivJiat infijiite refpeB, 
 God daigjid to pity, thy dijlreffcd cafe : 
 A nd hozv much, Hee, thy %v ell fare did affeSl. 
 
 From poynt, to poynt, thou iv ell confide r niufl\ 
 The Law in his New Tefbament declard, 
 The Law ^y Faith, zvhich makes the finner iufi : 
 And opes the gate, zvhich Adams crime had ba^'r'd. 
 
 Theroji affix thy heart ; and learne to knozv, 
 HocV God, from age to age, this Law deriud. 
 Hozv, that of Mofes, did aboliflit groiv : 
 With, zvhat muft be perform' d ; and zvhat beleeiid. 
 
 For, thofe zvJio thus much learne ; df teach, & then 
 Continue pra^life, in a courfe vpright : 
 May befl enflilcd be, thofe happy men ; 
 That meditate Gods Law, both Day and Night. 
 
 If this thou reach ; or, but endeauor zvell. 
 To that degree of Grace, zvhich God fJiall daine : 
 The Worthies of the zvorld, thou flialt excell ; 
 And zvin the prize, for zvhich they fee ke in vaine. 
 
 Yea ; 
 
 153 
 
140 Rxercifes vpon 
 
 Yea ; cheare thy foule ; and let nor painc, nor care, 
 Nor lojjfe, nor heigJit, nor depth, nor ought at all, 
 The world can tell thee ; make thy foul e to fear e ; 
 For this ; to Bleffedneffe, conduct thee fliall. 
 
 Nay, thou already, therein ; bleffed art. 
 And euen, thofejlormes of troubles, that oppreffe, 
 and hem thee round about, on euery part ; 
 SJiall make more perfe6l, thy triie Jiappineffe. 
 
 Which will befuch ; as tongue-tide eloquence. 
 Shall be vnable to report thy bliffe : 
 Yea, fo vntJwught of, is that excellence. 
 No heart, e're halfe imagind, what it is. 
 
 And, ah ! what pleafures can be more excelling', 
 
 Then thofe, that are beyond both thought & telling? 
 
 Vers. 3. 
 
 And he, (hall be like a Tree planted 
 by the riuers of waters, that will 
 bring forth his fruit in feafon, 
 his leafe fhall not fade, and what- 
 foeuer he doth, fhall profper. 
 
 B7it\ 
 
 IS4 
 
the firjl P/alme. 
 
 141 
 
 Vt,Jinfuall men, niujl luiue a feufiiall toucli, 
 Of IV hat we tell tlieui ; andfome obie6ls view : 
 By wJiich, their reafon, may perceiiie as muck, 
 \As, either words, or fignes, haiie poiver to Jliezv. 
 j For els, although the portion be but f mall, 
 i Which they (at bejl) of thefe tilings can C07iceiue ; 
 j That little portion ivill be nought at all. 
 \And (as in vaine) our labour %ve may leaue. 
 j That (tJierfore)you,fo}ne little glympfe may fee, 
 \ Of thai abzmdance of cojitentment ; which 
 \Mufl wait on thofe, that this way happy bee : 
 lAnd make tJwm, witJiout want, or loathing, rich. 
 i Marke ivell, thofe euer-green-leafe-bearing Trees ; 
 I Which, in fome fruitfull valley planted are : 
 j Where ; with their nature, foyle, and clime agrees ; 
 And xxw^xsflow, to moyfl them, all the yeare. 
 
 Where, neither Summers heat, nor Winters cold. 
 Nor fler rile drought, nor rottijtg wet, offends. 
 But where, the aire dothfuch good temper hold, 
 
 ThatfloiLrcs doe leaues, and fruits ftill floures attend. 
 
 For, as thofe trees, may fo much moyflure take. 
 As they fliall either neede, or can containe ; 
 A nd nothing miffe of, which compleat may make, 
 
 What to a trees ivell-being, doth pertaine. 
 
 So ; 
 
 155 
 
143 
 
 Exercifes vpon 
 
 So, by the loue of Gods eternall law ; 
 Menfoides, are Jet aneiv in Paradife. 
 Where ; from the Riuers of Gods grace, they draiv 
 The noiirifJiments, of true felicities. 
 
 TJicir flate is confiant, lajHng eucnnore. 
 And not one true contentment, can be found, 
 In Earth, or heanens immcfurable ftore ; 
 But, tvitli that wiflit perfection they are Crown' d. 
 
 Their foules haue all that full of happineffe, 
 Which can in any foule, contained be : 
 As trees, b eft planted ; haue tliat frnitfulncffe, 
 Which niofl becomes the nature of a Tree. 
 
 They in the Church, Gods Garden planted are \ 
 Where Chrift, that lining rock, remainctJi flill. 
 And, from his fide (the crimfon Fountainc tJicre) 
 Lifes pretious liquors, plentioufly diflill. 
 
 His blcffed Sacraments and faithfull Word, 
 Preferiics their groivth, and makes them fru£lifie ; 
 Till tJiey, doe fruit for eucjy MonetJt afford. 
 And beare the leaues, of blefi eternity. 
 
 Neuer ; no neuer, can their beaiity fall 
 from ripe perfe6lion ; but, as you Jiaue feene 
 A goodly bay-ti'ce fiourifli : So, tliey fJiall 
 Be, winter, fommer, fpring and A utumne greene. 
 
 And 
 
 I 
 
 ii^G 
 
the Jirjl Pfalme, 
 
 142 
 
 And then ; in all tilings, tJiey JJiall pro/per too ; 
 What ci-'e betide them ; or ivhat ere they do. 
 
 Vers . 4. 
 
 The vngodly are not fo : but 
 are like the chaffe which the 
 winde driueth away. 
 
 Vt, leji that all ivJiich hath been /aid JJwuld faile 
 To make you well conceiue, hoiv much it may 
 Redound to euery feuerall mans availe; 
 To groiv approued, in this bleJJ'ed ivay. 
 
 And fince, the Jiattires of mojl men, are fuch ; 
 As that, the promifes of beji contents, 
 Do feldome halfe preuaile ivith them fo much, 
 As flauifli feare, of ihreatned punijlimenis. 
 
 Know this ; that whatfoeuer mortall ivight, 
 The way of life, here taught him, doth refufe : 
 HefJiall not onely, be depriued quite. 
 Of thcfe; and all thofe hopes, that he purfues. 
 
 But, his condition, from the bleffed, fJiall 
 So far re be differing; that, no fir if e, v?irefl, 
 
 Shame, 
 
144 
 
 Rxercifes vpon 
 
 Shame, ho7'ror, or misfortune, can befall : 
 But, his difpairing foiile, it fliall arrefl. 
 
 If you ere noted Jiaue, hoiv far zve prize 
 The lightefi chaffe, beneath the waiglity graine ; 
 How fafe the one is kept, Jioiv firme it lies ; 
 How vile ive count the other, and how vaine. 
 
 Betwixt the zvorldling, and right-bleffed man ; 
 Such difference is there. For, as euery winde, 
 The fleighted chaffe, doth this, and that way fan : 
 And no abiding place, iv ill let it finde. 
 
 So, that vngodly, irreligious erne. 
 Who make their Jieauen on earth ; and f corning thefe 
 True paths of blcffcdneffe, thofe ioyes purfue, 
 Which may their owne proud eye, or belly pleafe : 
 
 Eiin thofe; by piffes of windy vanity. 
 Strong-raging paffion, and vntamed lufl: 
 Are hurried, ivith fuch flrange incertainty, 
 To this, and that, euery a6l vniufi. 
 
 As, whatfoeuer refi they feeme to take. 
 Their life is ivholly refllcffc ; and no day, 
 No houre, no minute, fleeping, or awake : 
 In any fetled peace, continue they. 
 
 The Glutton zvonld be rich ; but is perplcxt, 
 To thinke, thai lie mufl then abate J lis fare. 
 
 The 
 
 k8 
 
the firjl P/alnu 
 
 14s 
 
 The Mifer, ivoidd haue honour ; and is vext. 
 To fee hoiv cojllyy courts and grcatncjfc aj'e. 
 
 Til Ambitious, coucts eafe ; but fividcs it mars 
 His high defigncs : and -may his hopes deface. 
 The Coward, ivouhi haue fame ; but fear es the zvars : 
 And Leachers, doidit difcafcs, or difgrace. 
 
 Yea, in their hearts, fo many fir a7ige defires, 
 A re ofteii lodgd, and thofefo oppofite : 
 That, by enioying zvJiat one lufi requires. 
 They bar tJLemfehics,fome other wifht deligJit. 
 
 But grant, their outivard flate were fetled more, 
 More thrilling, and in loffe, and changes leffe : 
 That they haue eafe, and honour, with their fiore ; 
 A7id to the zvorld-zuard, fetled Jiappineffe. 
 
 Yet, neitJier can they ivake, norfleep in peace. 
 Their confcience, like a flaming-fire ivithin ; 
 Willfeare, and fcorch, and burne : and never ceafe 
 Vntill difpaire, to neflle there begin. 
 
 Or fay they fcape this to. And zvhilfl they line, 
 So flupid grow, that in fecuritie, 
 They fenfe leffe lie ; vntill their foules, it driue 
 Into a helpleffe, hellifli lethargic. 
 
 Yet, which is worfe ; far zuorfe, then zvhat is pafi: 
 (And makes me tremble, zvhen I call to minde \ 
 
 L Their 
 
 159 
 
146 
 
 Exercifes vpon 
 
 Their fearfull caiife) there is a Day at lajl; 
 
 In luJiicJi tJicy pay for all, thai is bchinde. 
 
 But, tJiofe fad terrours ivill viy Mufe rehearfe, 
 In ivhat fJie f.ngctJi, on the folloiving Verfe. 
 
 Vers. 5. 
 
 Therefore the Vngodly fhall not 
 ftand in the ludgement, nor Sin- 
 ners in the Congregation of the 
 Righteous. 
 
 OH you ! whom neither Gods eternall lone, 
 Nor vertnes beauty, nor his f acred Laiv ; 
 Nor proviifes of matcJilcffc BHffe, can nioue : 
 Nor threatned loffe tlierof, preferue in aive. 
 
 Yon ; that are neither wooed to repent, 
 Your follies, for this lifes vnccrtainties : 
 Nor ivon, to feeke the way of true content ; 
 By inward f cares, nor outivard miferies. 
 
 ThougJi none of thefc, can gaine yon to affay. 
 For that high Bleffedneffe, ivJiicJi crozvnes the good; 
 
 Nor, 
 
 160 
 
the Jirjl Pfalme. 
 
 147 
 
 Nor force you, to forgoe that damned way, 
 Which feemeth pleafing, vnto flejli and blood. 
 
 Oh yet ! for that rare priniledge, ivJiich thofe. 
 Who loue Gods Law, fliall hane ; when flaming fire, 
 Doth all this viaffie Globe of earth enclofe : 
 To re6lifie your conrfc, I you require. 
 
 For know ; there are not onely, in this world, 
 A thoiifand niifcheefes, plagues, heart-flinging cares. 
 And dreadfull Judgements ; ready to be hurld, 
 From Heaucns high Battlements, about your eares : 
 
 But, after death, there is a time will come, 
 To haflen all, which is delayed here. 
 A Day of vengeance, and a Day of Doome : 
 /;/ ivhich', «// Adams Of-fpring, fJiall appeare. 
 
 The dreadfull ludge, in glory ivill defeend \ 
 With his great Hofl of Heaucn, compafl round. 
 Seas, Earth, aiid Hell,fliall at his Bar attend, 
 With al their pr if mers, ivhen the Trump doth foimd. 
 
 A hideo7ts Bone fire, through the ivorld fiiall blaze. 
 The Roofe of Heauen, fiiall like a parchment fcroivle, 
 At his appearing, fiirinke ; and with amaze. 
 The dead fiiall rife ; the lining, frighted howle. 
 
 And, neither f ex, condition, nor degree; 
 Shall haue refpe£l, or place : but every one, 
 
 L 2 Without 
 
148 Exercifes vpoii 
 
 Witliout dijlindlion, Jliall in per/on bcc ; 
 Before the great Almighties hidgement Throne. 
 
 Your purejl beauties, Jliall attra5l no more, 
 That ludges eye\ then fotdejl vlcers can. 
 YiQfJhall not bribed be, with Indian Ore: 
 Nor moned, by the flattring tongne of man. 
 
 Kings, are in his ejleeme no more that Day, 
 Then Jlanes : or, poor eft wretches on the earth. 
 \lQ,prizeth no man, for his rich aray : 
 Nor ought regardeth, nobleneffe of birth. 
 
 In his Grand Court of luflice; he admits, 
 No fubtill Trauers, no Demurs, Repeales, 
 Delayes, Iniun6lions, neither any Writs 
 Of Error, nor Excufes, nor Appeales. 
 
 No bribed Fauorites, Jiath Hee to raife, 
 By motions at his Bar : On him, attends (fivaycs :\ 
 No Groomes, nor Kinfmen, that his Lordfliipj 
 To tvrefl the conrfe of luflice, to their ends. \ 
 
 No great man fends his letters to entreat. 
 To change hisfentence ; nor a coflly fee : 
 That hires him any way to mitigate, \ 
 
 What he hath once, refolued to decree. 
 
 You fons of Adam ; you fJiall doubtleffe come, 
 (Though fleight perhaps my counfell may appear e. j 
 
 Td 
 
 162 
 
the Jirjl Pfalme. 
 
 149 
 
 To fucJi a ludge ; to fucJi impartiall Doome : 
 A nd fiiide all true, that I foretell you here. 
 
 Yea ; if you hearken not to the conmiand 
 Of your Creator ; nor, his Law delight : 
 You fJiall not in that Indgement guiltlejjfe fiand. 
 But fall condemned, in the ludgts fight. 
 
 A nd, when the Righteous, are affembled there : 
 With, Come you Bleffed. And at full poffeffe, 
 (According to the projnife, made them here) 
 The ioyfull Crowne of endlejfe happineffe. 
 
 Then, with a curfe excluded, fJiall you goe \ 
 Amongfl the damned fpirits, into hell: 
 Shut out from bliffe, into a %vorld of woe ; 
 A mid thofe tortures, which no tongue can tell. 
 
 A nd when, as many hufidred thoufand yeares, 
 You haue endtird ; as there be on the fhore, 
 Stnallflones, orfands : the time no flwrter weares ; 
 Nor will your plagues grow fewer, then before. 
 
 Nay, though you were referu'd for no more paine, 
 Nor other difco7ttentment, then the miffe. 
 Of that great good, to which the iufi attaine : 
 In (fuch pritiation) hell enough there is. 
 
 We fee, that when ambitious men haue got 
 Refpe£l, and meanes enough, to Hue at refl : 
 
 L 3 Yet, 
 
 16' 
 
ISO 
 
 Exercifes vpon 
 
 Yet, if they miffefome marke, wherat they J1iot\ 
 They fret, as men witlioiU compare vjihleft. 
 
 We fee that Worldlings ; tvlio, on tempting gold, 
 Hauefet their thoughts, can ten times better beare 
 The brunt of labour ; hunger, thirfl and cold : 
 Then Hue well fed, and warme ; tuith coffers bare. 
 
 We likewife know ; tJiat Louers, barrd the figJit 
 Of their deare Miftreffes ; can nere rcceiue 
 Content ; nor caufe of comfort, or delight : 
 Though free from outward paines, or ivant, they Hue, 
 
 Nay rather; it tortnents, and greeuetJi more 
 Their vexed foules, then fniart of body may : 
 A nd more, tliemfelucs, they tliinke infulted ore \ 
 Then if, for triall, on the Racke they lay. 
 
 This we haue knozvne. A nd if, priuation can 
 On earth fo torture; ivJicre eucn torments are 
 ImpcrfeSl.. Oh I Jiozv miLcJi more greeuous thatt, 
 Shall thofe foules finde it, that mufl fccle it there? 
 
 If here ; thou canfl not brooke contempt, difgrace ; 
 To be depriud of honour, or the view 
 Of thofe falfe beauties ; wherein thou dd fi place 
 Contentment Jiere. Ah! what ivill there enfue ? 
 
 How ? how, wilt thou endure it, ivretcJied Elfe ? 
 When thoufJialt know, zvhat riches they poffeffe. 
 
 Who 
 
 164 
 
the firjl Pfalme. 
 
 151 
 
 WJio JJiall be blejjed : and perceiice thy f elf e 
 Debarred, for eiier, of that Jiappineffe ? 
 
 When thou eternally, fJialt be a fcorne ; 
 Of thy contentment fiript ] of peaee, of friends : 
 Of all the fellozvfJiip of Saints, forlorne ; 
 And no Companions left, but damned Fiends. 
 
 WJien tJiou ; to endleffe darhieffe banifJied, 
 Shalt bnrne ivith the defire, of feeing Him. 
 With ivJiofe perfections, Angels eyes are fed; 
 And in refpeH: of luhom, the Snn is dim ? 
 
 Oh / what a paffion will torment thy fonle ; 
 When thou flialt miffe that fweetneffef And im brace, 
 Infteed tJierof \ deformity, as fonle, 
 As hell, can pnt vpon her lotJifome face. 
 
 What ivilt thou doe, alas I when thou mufl beare 
 A II this great horror ; and fJiaip pangs withall ? 
 For thus ; eueji thus, will the vngodly fare : 
 When that grea,t ludgement, ouertake them fliall. 
 And it fliall adde, vnto their torment to ; 
 
 What ere they fuffer, fay, or thinke, or do. 
 
 L 4 Vers, 
 
 165 
 
152 
 
 E. 
 
 xercijes vpoji 
 
 Vers. 6. 
 
 For, the Lord knoweth the 
 way of the Righteous : but the 
 way of the Vngodly fhall pe- 
 rifh. 
 
 BVt that no righteous Man, deterr'd may be, 
 From labourvig, for his Bleffedneffe, through 
 That the Almighty, doth nor mark, nor fee : (doubt, 
 How many pamfidl fleps, he paceth out. 
 
 And likewife, that no Sinner may, vnwarned, 
 His oivne vaine ivay purfue, with falfe fiirmize : 
 That God doth oiier-paffe, as vndifcerncd \ 
 The courfe he takes ; or ivinke at villanies. 
 
 Know this, you happy men, that would attaine 
 To perfeH: BHffe. That, howfoeWe you feeme 
 Obfcurd on earth ; and oft to fpend in vaine, 
 Your labours, and your Hues, without efieeme, 
 
 There^s not a drop of bloud, afigJi, a teare, 
 An inward fmarting, or an outward grone. 
 
 A 
 
 i66 
 
the firjl Pfalme. 
 
 153 
 
 A Jleiglit vnkindnejfe, or a fcoffe yoti heare : 
 But the Almighty hioives them, every one. 
 
 If you but fweat a little, in this path .* 
 He fees it ; and in time, reiuard it zvill. 
 Not one fad thought, your heart in fecret hath : 
 But God both knowes therof and mindes it fiill. 
 
 Though you clofe prifoners were, inflri6lefl thrall, 
 Negle6led of the world, and feene by none. 
 But fucli oppreffours, as would fmothcr all. 
 Which for your praife, or comfort, might bee knowne. 
 Though you were mew'd, ivhere none might come to 
 What you haue done, or fufferd, in this way : (tell, 
 A nd being in fome dungeon, forcd to dwell ; 
 Had mourn' d, to death, f/tut from the fight of day. 
 
 Yea, though your foes fhould labour, to obfcure 
 Your good endeavours, with a flaiiderous fame \ 
 And brand you, zvith vile actions fo impure, 
 That all men thoitght you, ivorthy death andfJtame 
 
 Yet, God ; ivhofe bright, and all beholding eyes, 
 Viewes prefent, pafl, and euery future thing: 
 Sees vndeceiiid ; and zvhatfoe're Jie fpics. 
 To light, will one day, to your glory bring. 
 He knowes ; & knoiving, doth approue your courfe. 
 And what he doth approue, fliall neuer faile. 
 
 Nor 
 
 167 
 
154 
 
 Exercifes vpon 
 
 Nor Man, nor Dentil ] policie, nor force : 
 Againjl Jiis pozver, or knowledge, can preiiaile. 
 
 Oh thcrfore I droop not, thongli a tJionfand Jiormes, 
 Or likely hoods of mine, may appeare : 
 For, ivhen difpaire pnts on her vgliefl forme ; 
 Then ; is your mojl affnred fafety neere. 
 
 Nor boafl, you Sinners ; as if yon. had found 
 A readier courfe, vnto the truefl bliffc, 
 Then righteous men ; becaufe, yotir ivay is crown' d 
 With more vaine honour, then their labour is. 
 
 Nor, let yonr painted pleafures, gull you fo ; 
 To make you dreame, that God deceiu'd ivill bee. 
 Or, that an vnfufpc6led courfe y oil go : 
 Becaufe, the ivorld your danger cannot fee. 
 
 For, though a ivhile you profper, and delude 
 With fJiezues of Jiappineffe, the blinded eye 
 Of foolcs ; and the abufcd multitude, 
 That are in lone, ivith your gay vanity. 
 
 Yet; ruijie, fJiame, and defolation fliall 
 Confound your zvay. And vpon euery one, 
 That therein walkeih, will deflru£lion fall. 
 Euen then ; zvhcn leafl (perhaps) you thinke theron. 
 
 Though, ill the zvorld ; you long haue had the names 
 Of honourable, honefl, iufi, and wife : 
 
 Walkt 
 
 i68 
 
the Jirjl Pfalnie. 
 
 155 
 
 Walkt in a courfe approu'd, and left your fames 
 To after ages ; in large Hiflories. 
 
 Though you are great ; and Orators can hire ; 
 To cloke your foule proceedings, with f aire fltowes ; 
 Ory to defame the Righteous, here confpire. 
 And make abhorr'd, the path in which he goes. 
 
 Though, at your deaths, ivith formall pietie, 
 And ivorkes of pub like lone, you often do 
 Conceale, your rotten hearts hypocrifie : 
 Deceiuing fo, your felues, and others to. 
 
 And, at your funerals, haue preacht abrod; 
 A glorious rumor, of a bleffed end : 
 Thofe clouds, can neuer blinde the fight of God. 
 But mine, fliall your luicked courfe, attend. 
 
 Though you; the ancient Hca.th.ens prais'd mora- 
 The lewl(h flri^nej/e ; the hot Zealoufneffe (lities ; 
 Of Schifmaticks haue learn' d: zvith Komes forma- 
 To trim your way, ivitJi fJiewes of Jiappineffe. (lities, 
 
 A nd though, the Paffenger that lualks it, carries 
 A lode of pardojis : mumbling, as he goes, 
 Fine thoufand Creedes ; ten thoufand Ave Maries : 
 And, of his oivne good merits, addes to thofe. 
 
 Yet, all will faile him ; yea, there s many a one. 
 By you, for Saints canonizd ; ivhom your path 
 
 Hath 
 
 y i5g 
 
156 Exercifes vpoii 
 
 Hath thither brought : tvliere, nozv they lie & grone, 
 Beneath the bttrthen of Gods lieany zurath. 
 
 For, he, approiies no ineanes of Jiappincffe, 
 Or ivay of ferning him ; bnt that ivJiicJi he 
 Hath taught hiinfelfe : A nd, it is iviekednejjfe ; 
 Another conrfe to feehe, what dre it be. 
 
 Tlds you haue done, yoiLfinners ; fo,for this : 
 Your way, and you, fliall periJJi. And zvhile thofe 
 WJiofe courfe you haue derided; divell in bliffe ; 
 You ; all eontentment, fJiall for euer lofe. 
 That (fince you zvould not vnderflaiid aright, 
 The path tliat leads to fafcty ; zvhiljl yoit might) 
 You fJiould, when you are pafi retiLrning ) knoiv, 
 It zvas the Way, tJiat you defpifed fo. 
 
 THus ; haue I fung the fum, of what the Mufe 
 Of our great Prophet ; in this Ode, purfues. 
 The way to Bliffe. Which, as my weakneffe can, 
 I ftriue to leuell fo ; that euery man ; 
 Yea, httle children, may come walke along : 
 And make it fhort, and eafie, with 2ifo7ig. 
 
 Here, 
 
 170 
 
the firjl Pfalme. 
 
 157 
 
 Here, warne I all ; but here, I cannot fay 
 Enough, to perfe6l all men, in that ivay. 
 For, fome lacke one thing ; fome another miffe. 
 To further on, their voiage vnto hliffc. (ledge want. 
 Some, faith ; fome, works ; fome, loue ; fome know- 
 In fome, repentance ; in fome, grace, is fcant. 
 The greateft part ; defe6liue finde, I fhall, 
 Of mofl of thefe ; and many men of all. 
 Then, fome difpaire ; and fome prefume as far. 
 Some, too fecure ; and fome, too penfme are. 
 Some, pray not ; and fome, praife not God aright. 
 That each man therfore ; he, well furnifh might, 
 For this aduenture ; and with meanes diuine, 
 Affift him, from his heauenly Magazine. 
 To fit their feuerall wants ; he offers you 
 A hundred nine and forty (in a row) 
 Of fuch Infl;ru6lions : as, who e're fhall pleafe. 
 To weigh their vfe, and Hue, and walke, by thefe. 
 My life for theirs ; at length, they fhall attaine 
 That happineffe, their foules, defires to gaine. 
 And to affift their weake fimplicities, 
 That cannot fute, their owne neceffities, 
 In that rich treafurye. My humble Mufe 
 Shall be their Guide ; their Seruant ; and refufe 
 
 No 
 
 171 
 
158 Exercifes vpon 
 
 No paines (if Gods great Prouidence permit) 
 
 Till all thefe facred Oracles, flie fit 
 
 To their capacities. So, I fliall be 
 
 A help to them : And they may further me, 
 
 By their good prayers, in that bleffed path ; 
 
 Whofe end, contentment, euerlafting hath. 
 
 THE 
 
 172 
 
the firjl Pfalme, 
 
 
 i^S^. 
 
 THE 
 
 PARAPHRASE; 
 
 WHERIN THE WORDS 
 
 of the Pfalme, are wholy retai- 
 ned : and diftinguifhed from 
 tJie rejl by a cJuvige of 
 Letter. 
 
 Lcffcd is the man, that, being in 
 the firft eflate of innocency 
 dotJi not walke from it, after the 
 euill afFe6lions of corrupted nature : 
 in the lewd Connfels of the vngodlie\ 
 By confenting vnto euill concupi- 
 fcences. Nor fiand in the broad ivay 
 of finncrs, a6ting, and perfeuering in 
 euill : Nor fit, in the infe6lious feat of 
 the fcornfull ; fcoffing vertue, deri- 
 ding religion ; or, by falfe do6lrines 
 
 (and 
 
 159 
 
 Verfe i. 
 
 173 
 
i6o 
 
 Verfe 
 
 Verfe 3. 
 
 Exercifes vpon 
 
 (and euill examples) peruerting o- 
 thers. 
 
 For, hce is fuch an one ; who, is 
 not carefull onely, to auoyd euill. 
 But, is enclined to good alfo. His de- 
 light is ferioufly /;/ the Law of the 
 Lord. And, in Ids eternall Laiv 
 (that hee may know, teach, and ful- 
 fill it ; in thought, word, and deed) 
 dotJi he meditate vpon all occafions ; 
 and at all times ; euen, Day and flight, 
 without intermiffion. 
 
 In this ; confifteth the meanes of 
 his felicity. And Jiefliall be like a flou- 
 rifliing Tree\ which, the Diuine Pro- 
 uidence hath planted, by the riiiers of 
 ^vaters. For, as fuch a Tree, being 
 nouriflied by thofe ftrcames, hath 
 the meanes that ivill enable it, to bring 
 forth Ids fruit in due feafon : fo, the 
 Bleffed Man, being planted by the 
 fountaines of Grace, flowing from 
 the Holy Spirit of God ; bringeth 
 forth in due time, the fruits of faith, 
 
 and 
 
 174 
 
the frjl Pfahne, 
 
 and good workes, to eternall life. 
 And, in the greatcfl drought, recei- 
 ueth fuch refrefliing ; that Jiis Icafe 
 Jliall not fade. A word of his, fliall 
 not be in vaine (though, for the pre- 
 fent, it feeme to fall to the ground) 
 but it fliall take effe6l. A;id zvhatfo- 
 eiier he doth fliall pro/per, at laft ; both 
 to his euerlafting glory and the in- 
 ftru(5tion of others. 
 
 Now, tJie vngodly ; becaufe, they 
 walke after their owne Counfels, are 
 not fo bleffed : neither, doth any 
 thing they take in hand, fo profper. 
 But, they, are like the cliaffe, which the 
 zvinde driiictJi away. For, as that is 
 dry, vnfruitfull, and therfore carried 
 about with euery puffe ; fo, they 
 wanting the moyfture of grace, are 
 therfore ouer-light ; and the fpirit of 
 the Deuill, the winde of pride, temp- 
 tations, and euill afife6lions : vnfet- 
 ledly hurrie them to and fro, without 
 refl:. 
 
 M And, 
 
 i6i 
 
 Verfe 4. 
 
 /5 
 
l62 
 
 Verfe 5. 
 
 E. 
 
 Verfe 6. 
 
 xercifes vpon 
 
 And, by reafon of this ; euen be- 
 caufe, thefe vanities carry them from 
 ! God. Tlterfore, the vngodly Jliall not 
 be able to Jland, as innocent, before 
 him, in the ludgcincnt. Whether it 
 be that, which he fhall be pleafed to 
 infli6l on them, in this hfe ; or, at the 
 laft Day. Nor, fhall falfe worfliip- 
 pers, or fuch Sinners ; who haue neg- 
 le6led this meanes of Bleffedneffe : 
 be admitted in the Congregation of the 
 Righteons, among thofe, to whom 
 God (hauing feparated them at his 
 right hand ) Ihall hereafter fay : 
 Come, yee bleffed of my Father, 
 &c. 
 
 And all this, commeth thus to 
 paffe. For that, the LORD accep- 
 teth, knoweth, and alloweth, the vn- 
 defiled way of the Righteous, and the 
 courfes, which they follow, to attaine 
 this bleffedneffe. But, contrariwife^ 
 fo abhorreth the way of the vngodly ; 
 that the endeauors, of thofe Repro- 
 bates, 
 
 176 
 
the firjl P/alme, 
 
 163 
 
 hdites,/Jtall pcri/It, with them, in eter- 
 
 nall damnation. 
 
 
 (5?^^t2>€^i^^^l2^^i5^«:SJtS3<i 
 
 The Prayer : 
 
 Wherin, the f cope of this Pfalme is con- 
 
 
 Jidered : and the blcffedneffe there 
 
 
 mentioned^ implored of God. 
 
 
 /^~^^ H thou eternall Son, of the 
 
 
 i leuer-huing God. Who, art 
 
 
 ^^-^ the way of hfe, the meanes 
 
 
 of all true Bleffedncffe, and the onely 
 
 
 Happy One ; who, continuing in thy 
 
 
 integrity, haft both auoyded, all 
 
 
 manner of fmne ; and euery way 
 
 
 fulfilled the whole Law, and will of 
 
 
 thy Father. Thou, oh Chrift ; who 
 
 
 art that tree of life, which brought 
 
 
 forth the fruit of our faluation, in due 
 
 
 feafon : and without whom, none can 
 
 
 M 2 euer 
 
 
 '-11 
 
164 
 
 Exercifes vpofi 
 
 euer haue fure hope, to become hap- 
 py. Grant, oh fweet Redeemer ; that 
 by the imputation of thy righteouf- 
 neffe ; we, who are fallen from our 
 firft Integrity, may bee regenerated, 
 and made fpotleffe againe, in thy 
 fight. San6lifie our polluted hearts, 
 that they may no more wander after, 
 the vaine counfels, of vngodly affe6li- 
 ons. Let them not haue power, to 
 allure vs into the zvay of fmfuU a6li- 
 ons. Or, if we doe (through frailty) 
 at any time, ftray from Thee, into 
 the trodden path of Sinners, which 
 leadeth to defi:ru6lion (as wee mufl 
 acknowledge, we often doe.) Bring 
 vs backe, oh fweet lefu ; and let vs 
 not Jia7id there, vntill we lofe the fee- 
 ling of our finnes : and forget for e- 
 uer to returne ; but, let euery flip be 
 attended, with immediate repen- 
 tance, to whip vs vp againe ; left the 
 iteration of fmne, bring vs at length, 
 to th.Q/eat of /corners, and the deniall 
 
 of 
 
 178 
 
the firjl Pfalme. 
 
 of Thee. Keepe vs ; oh keepe vs, 
 from that low ebb of grace ; yea, al- 
 though we often run far into the zvay 
 of fiimers ; and many times carelefly 
 Jland ftill, when thou calleft vs from 
 thence : yet, of all mercies, wee en- 
 treat thee, that we neuer bee fuffered 
 to ftray fo wide, from the way of 
 Bleffedneffe '. to fin againft thy Holy 
 Spirit. Or, to fit downe in that feat 
 of pefiilence, which may infe6l our 
 foules, to eternall death. 
 
 And, to enable vs the better, to 
 fhun fuch dangers ; we befeech thee, 
 poffeffe our hearts with thy loue ; and 
 a true delight in thy Word. Let thy 
 Law, day and night, openly and fecret- 
 ly, in aduerfity and profperity, bee 
 our principall ftudy, and pra6life, all 
 the time of our life. Fafhion vs, to 
 thine own Image ; let thy right hand 
 plant vs, in thine owne Vineyard. 
 
 And, that we may bee, as fruitfull- 
 
 flourifhing Trees, bringing forth fea- 
 
 M 3 fonable 
 
 i6s 
 
 179 
 
i66 
 
 Rxercifes vpoii 
 
 
 fonable fruits, to thy glory, and the 
 profit of thy Church. Let the plenti- 
 ful! Riuers of thy Grace, water vs; 
 vntill we grow vp, and become fit to 
 bee replanted, in thy eternall Para- 
 dife. Let our words, as the lemies of 
 a fruitful! tree ; be a continuall orna- 
 ment vnto vs : feruing alfo, to heale 
 the wounded confciences of our 
 weake brethren. And although, for 
 a time, thou fuffereft vs, to appeare 
 miferable and vnhappy ; yet, let all 
 things (euen the affli6lions which we 
 haue had) pro/per vs in the way, to e- 
 uerlafting Bleffednejfe. 
 
 And, forafmuch, as thofe, who de- 
 light not in thy feruice, are in a mife- 
 rable condition ; and nothing fo hap- 
 py, as thy children, whatfoeuer they 
 feem to the world. Grant, 6 Lord, that 
 wee (being warned by thy difplea- 
 fure againft them) may truly worfliip 
 thee, & haue euer fuch a meafure of 
 faith, and of thy grace ; as may keep 
 
 vs 
 
 180 
 
the firjl P/alme, 
 
 vs fetled in our confciences, & quiet, 
 from the fury of thofe affe6lions, 
 that carry them headlong into end- 
 leffe vnreft. And when thou fhalt 
 caft that chaffe, into the fire ; purge 
 vs, thy feruants, from corruption ; 
 and lay vs up, as pure wheat, in thy 
 Heauenly Granard. 
 
 Heare vs, oh deere Redeemer ; 
 and when that dreadfull day com- 
 meth, wherein thou fhalt fummon 
 the whole world to hidgement. Let 
 vs not, be thrufl among thofe guil- 
 ty ones, Avho fliall fall, and bee con- 
 founded with horrour, at thy pre- 
 fence. But make vs able to Jland, in 
 that fearful! doome ; place vs at thy 
 right hand, in that righteous Congre- 
 gation, into which, no vnrepentant 
 finners fhall be admitted. And, when 
 thou fhalt turne them off, with that 
 terrible anfwer ; I know yoii not. Let 
 vs; oh let vs, bee receiued into thy 
 mercy. And feeing, wee feeke for 
 M 4 Blejfed- 
 
 167 
 
 181 
 
i68 
 
 Exercifes vpoii 
 
 Blejfednejfe, by that way and meanes 
 onely, which thou haft appoynted : 
 Acknowledge it, as thine owne or- 
 dinance ; and, though we are a while 
 the fcorne of the world, make vs at 
 length, Inheritors of that vnfpeaka- 
 ble felicity, which wee fhall enioy in 
 Thee. So, both in our fafeties, and 
 in the deftru6lion of thine ene- 
 mies alfo ; fhall thy name 
 be glorified, now and 
 for euer. Amen. 
 (***) 
 
 §^^<S?^>^ta>^,g^^;^t?.^^ g^ 
 
 To 
 
 (:$^^^(g>^ta>^^g^^ia^^cui^ 
 
the Jir/l Pfalme. 169 
 
 To fill vp the vacant pages of this flieet, here 
 is added, as neceffary, to ftir the Reader vp to 
 thefe ftudies ; a metricall Paraphrafe, vpon the 
 firft eight verfes, of the 1 2 Chapter of Ecclejiajles, 
 beginning thus : 
 
 Remember thy Creatour, m the 
 dayes of thy youth, &c. 
 
 N' Ozv Young-man ; thy Creator thinke vpon ; 
 Before the prime, of hijly Youth be gone. 
 Noiv ; e're at hand, that euill day appeares \ 
 With thofe vjtwelconie and abhorred yeares : 
 WJien thou (deie6led) fJialt, the world eontemnc, 
 And greened fay \ I haue no ioy in them, (retaijie, 
 Noiv ; whilfi Sun, Moone, and Stars, their light 
 And no blaek clouds, doe threat afecond raine. 
 Before, the Keepers of the houfe doe fJirinke. 
 Before, with trembling knees^ the Strong monfinke. 
 Before, the Grinders lefs'ned, quiet lye ; prye. 
 
 And they groiv darke, that through the windowes 
 
 Before 
 
 i8^ 
 
I70 
 
 Exercifes vpon 
 
 Before, the Doores without, fajl clofed bin, 
 Through their bafe found, that faintly grinde zvithin. 
 Befo7% the Bird to rife, doth fiunnion thee \ 
 And Mufiques Daughters quite abafed bee. 
 Before, the lofty thing doe this difnay ; 
 And fJiuddring itdso. furprize thee in the way. 
 Before the Ahnond pnt his floivers abrade. 
 The Grafhopper, become a Jieauy lode, 
 Defires decay, and lotJied Age thoit meet ; 
 Or troops of Mourners, waiting in the flrcet. 
 
 Oh, doe not than the time, till then prolong. 
 Bitt minde him, whilfi the filuer Cord is firong. 
 Now ; whilfi the Golden Ewre, vncras'd is fonnd : 
 And at the Fountaine-head the Pitcher y^?////;/. 
 Before the Wheele, be at the Cyfterne tore, 
 (9r Dull grow earth, as earth it was before : 
 And, from the bodies quite diffolued frame ; 
 The foule retnrne to God, from zvJience it came. 
 
 Thus fpake the P readier. And he told vs why : 
 
 For all (fayd he) is vaineft vanity. 
 
 The 
 
 1S4. 
 
 jKl 
 
the firjl Pfalme. 
 
 171 
 
 The fame, another way paraphrafed, accor- 
 ding to the fignification of the feuerall 
 Metaphors, 
 
 (heat, 
 Ow ; zvhiljl ivarme blond, with freOi & kindly 
 Doth fJiroiigh each part, with liuely vigor beat : 
 And all thy beauties, in their fpritig-tide bee \ 
 Thinke on thy God, thatfo created thee. 
 Accept this fit adit ant age of the time. 
 Giue him, the Firjl-lings of thy golden prime. 
 Before, thy lafl vmvelcome dayes, begin 
 To bring thofe yeeres, thou hafl no pleafure in. 
 Noiv ; zvhile thou feefl profperities bright Sun, 
 Enlightens thee the ivay thou hafl to ftm : 
 And Gods pure Word affords a cheerfull light, 
 To guide thee fafely, through blacke errors night. 
 
 Doe not forget, that thou a Maker hafl. 
 Till all the morning of thy life be pafl. 
 Nor wafte the time (from ftormes & troubles cleare) 
 Till greefes on greefes ; like clouds on clouds appear e. 
 
 Thofe hands, that youth a ivhile doth powerfull 
 Vnfteddy (through their feeblenes) fJiall fliake.( make; 
 
 Thofe 
 
 a a 185 
 
I 172 Exercifes vpon 
 
 ; Thofe legs, thatjirongly doe vphold thee, now ; 
 \ With aches pained, JJiall beneath thee boiv. 
 ; Thy fezv loofe teeth, zvill ccafc their food to gj-inde ; 
 \And thy dim eyts, /land in their casements blinde. 
 \ Thy iawes, their nimble motion quite JJiall lofe. 
 \ Thy lips fiinke in, their double ivickers cloje. 
 \Thy zuo7ited {\eepe, thy temples JJiall forgoe \ 
 \And daily raife thee, ivhcn the Cocke doth croiv. 
 \ Thy lijlning eares, their fenfe afide JJiall lay : 
 \And euery rub, dijinrb thee in tJie way. 
 'TJiejIluer haires, thou on tJiy JicadJJialt Jiaue : 
 ; WillJJieiv tJiee ready ripened for the graue. 
 \EacJi trifling thing, JJiall be a burthen to tJiee. 
 \ TJie vaine defires of youth, fJiall all forgoe tJiee. 
 \ TJiee ; to Jiis Jioufe, JJiall Age with panting breath 
 'Condud ; tJiere lodge tJiec, in tJie bed of deatJi, 
 \And tJiofe, wJio tJiitJter, tJiy attendants ivere, 
 
 SJiall mourning, Jiome returne ; and leaue tJiee tJtere. 
 ! OJi tJiou I tJiat wouldfi a iieedfull comfort find e, 
 In tJiofe blacJ^e dayes ; nozv tJiy Creator minde. 
 Before tJiy nerues tJieir finewie vigor lacke : 
 
 And ftrengtJi, and marrow, leaue tJiy iveakned bacJi, 
 j WJiile neitJier cares, nor forroives, craze tJiy braine : 
 
 WJiilJl tJiy found ViMtY, fills ip every vaine. 
 
 WJiilfi 
 
 186 
 
the firjl Pfalme, 
 
 173 
 
 WJiilJl thou art yet in health ; and feeVJl thy head, 
 By no heart-breaking pang dijieinpered. 
 Ere flefh dijf elite to earth ; and fpirit bee 
 Retuni'd to Him, thatfirjl did giue it thee. 
 For then ; this faying will niojl trite appear e : 
 That all is vaine, and nought but vaineffe here. 
 
 >g^ .^g?^>^^>^.0^g?tg^<gCe^i$K>^t?.^^^^: 
 
 Glory be to God. Amen. 
 
 187 
 
i ^^i;>O^^F^^ t5^>^C€^^^iS^-rg^ g^^£g( (S!3^ 
 
 Corre6l thefe faults with thy pen. 
 
 PAg. 8. lin. 15. {oxfeemes, xf^A.feeme. pag. 14. lin. 7. for Catali- 
 (flicall, in fome coppies, read CabaliJlicaU. pag. 119. lin. the 
 lafl, for whith, read tvith. pag, 121. lin. 9. for Righteoufnejfe, in 
 fome coppies, read Vnrighteoufnejfe, pag. 124. lin. 23. for thirjl, 
 read thrift. 
 
 »)ii'i;<»;i:ii|i^)t"K«8iyia&»(^p>iirq )i!iif^»''iii(i^).'i.(g.'''<"^^3//ii(^) rg t.Ks^^ 
 
 The Authours Preparation to the Pfalter, fom- 
 time mentioned in this Booke, is to bee fold at 
 the figne of the golden Vnicorne, in Pater Nojler 
 Row, by lohn Harrifon. 
 
 I 
 
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