terrible is worthy of a Christians contempt what is pleasant to bee turned ouer with a scorne The meane requires a mean affection betwixt loue hatred We may not loue them because of their vanitie wee may not hate them because of their necessarie vse It is an hard thing to bee a wise host and to fit our entertainment to all comers which if it be not done the soule is soone wasted eyther for want of customers or for the mis-rule of ill guests 69 God and man build in a contrary order Man layes the foundatiō first then addes the walls the roofe last God began the roofe first spreading out this vault of heauen ere he layd the base of the earth Our thoughtes must followe the order of his worke-manship Heavē must be minded first earth afterwarde and so much more as it is seene more Our meditation must herein follow our sense A fewe miles giue boundes to our view of earth wheras wee may neere see half the heaven at once Hee that thinkes most both of that which is most seene and of that which is not seene at all is happiest 70 I haue euer noted it a true signe of a false heart To be scrupulous and nice in small matters negligent in the mayne whereas the good soule is still curious in substātiall points and not carelesse in things of an inferiour nature accounting no dutie so small as to bee neglected and no care great enough for principall duties not so tithing mint and cummin that he should forget iustice and iudgement nor yet so regarding iudgement and iustice that he should contemne mint cummin Hee that thus misplaces his conscience will bee found either hypocriticall or superstitious 71 It argues the world full of Atheistes that those offences which may impeach humane societie are entertained with an answerable hatred and rigor Those which do immediately wrong the supreme maiestie of God are turned ouer with scarce so much as dislike If wee conuersed with God as we doe with men his right would bee at least as precious to vs as our owne All that conuerse not with God are without God not only those that are against God but those that are without God are Atheists Wee may be too charitable I feare not to say that these our last times abound with honest Atheists 72 The best thing corrupted is worst An ill man is the worst of all creatures an ill Christian the worst of all men an ill professor the worst of all Christians 73 Naturally life is before death and death is only a priuation of life Spiritually it is contrary As PAVL sayth of the grayne so may wee of man in the businesse of his Regeneration Hee must die before hee can liue yet this death presupposes a life that was once and should bee God chooses to haue the difficultest first we must bee content with the payne of dying ere we feele the comfort of life As wee dy to nature ere we liue in glory So wee must die to sinne ere we can live to Grace 74 Death did not first strike Adam the first sinfull man nor Cain the first hypocrite but Abel the innocent and righteous The first soule that met with death overcame death the first soule that parted from earth went to Heaven Death argues not displeasure because he whō God loved best dyes first and the murtherer is punished with living 75 The lives of most are mis-spent only for want of a certayne ende of their actions Wherin they doe as vnwise Archers shoot away their arrows they know not at what mark They liue only out of the present not directing thēselues and their proceedings to one vniuersall scope whence they alter vpon all change of occasions and neuer reache anie perfection neither can doe other but continue in vncertaintie and end in discomfort Others ayme at one certaine marke but a wrong one Some tho fewer leuell at the right end but amisse To liue without one maine and common ende is idlenesse and folly To liue to a false ende is deceit and losse True Christian wisdom both shows the end and findes the way And as cunning Politickes have many plots to compasse one and the same designe by a determined succession so the wise Christian fayling in the meanes yet still fetcheth about to his steadie ende with a constant change of indeuours Such one onely lives to purpose and at last repents not that hee hath lived 76 The ship-wrack of a good conscience is the casting awaie of all other excellencies It is no rare thing to note the soule of a wilfull sinner stripped of all her graces and by degrees exposed to shame so those whom wee have knowen admired have fall'n to bee levell with their fellows and from thence beneath them to a mediocrity and afterwards to sottishnes and contempt belowe the vulgar Since they haue cast awaie the best it is iust with God to take away the worst and to cast off them in lesser regardes which haue reiected him in greater 77 It hath euer bin counted more noble and succesfull to set vpon an open enemie in his owne home then to expect till hee set vppon vs whiles wee make onely a defensiue warre This rule serues vs for our last enemy Death whence that olde demand of Epicure is easily answered whether it bee better Death should come to vs or that we should meete him in the waie meet him in our minds ere hee seize vpon our bodies Our cowardlinesse our vnpreparation is his aduantage wheras true boldenesse in confronting him dismayes and weakens his forces Happie is that soule that can sende out the scoutes of his thoughts before-hand to discouer the power of Death afarre off and then can resolutely incounter him at vnwares vpon aduantage such one lives with securitie dies with comfort 78 Manie a man sends others to heauen and yet goes to hell himselfe and not fewe hauing drawn others to hell yet themselues returne by a late repentance to life In a good actiō it is not good action it is not good to searche too deeply into the intentiō of the agent but in silēce to make our best benefit of the worke In an euil it is not safe to regard the qualitie of the person or his successe but to consider the action abstracted from all circumstances in his owne kind So we shall neither neglecte good deedes because they speede not well in some hands nor affecta prosperous euill 78 God doth some singular actions wherein we cannot imitate him some wherein wee may not most wherin he may and would fain be followed He fetcheth good out of euill so may wee turn our owne others sinnes to priuate or publique good we may not doe euill for a good vse but wee must vse our euil once done to good I hope I shall not offende to say that the good vse which is made of sinnes is as gainefull to God as that which arises from good actions Happie is that man that can
enemy to inward rest as outwarde rest may well stand with inwarde vnquietnesse 9 None liue so ill but they contēt themselues in somewhat Euen the begger likes the smell of his dish It is a rare euill that hath not something to sweeten it either in sense or in hope Otherwise men woulde growe desperate mutinous enuious of others wearie of themselues The better that thing is wherein wee place our comfort the happier we liue and the more wee loue good things the better they are to vs. The Worldlinges comfort though it bee good to him because he loves it yet because it is not absolutely and eternall good it failes him wherein the Christian hath iust aduantage of him while hee hath all the same causes of ioy refined and exalted besides more and hyer which the other knows not of The worldling laughes more but the Christiā is more delighted These two are easily seuered Thou seest a goodly picture or an heap of thy gold thou laughest not yet thy delight is more then in a iest that shaketh thy splene As grief so ioy is not lesse whē it is least expressed 10 I haue seene the worst natures most depraued minds not affecting all sinnes but still some they haue condemned in others and abhorred in themselues One exclaimes on couetousnesse yet he can too wel abide riotous good fellowship Another inueighes against drunkennesse and excesse not caring how cruel he be in vsury and oppression One cannot indure a rough and quarrellous disposition yet giues himselfe ouer to vnclean lasciuious courses Another hates all wrongs saue wrong to God One is a ciuill Atheist another a religious Vsurer a third an honest Drunkarde a fourth an vnchaste Iusticer a fift a chaste Quarreller I know not whether euery diuel excel in all sins I am sure some of them haue denomination from some sinnes more speciall Let no man applaude himselfe for those sinnes he wanteth but condemn himself rather for that sin he hath Thou censurest another mans sinne hee thine GOD curseth both 11 Golde is the heauiest of all metalles It is no wonder that the rich man is vsually carryed downward to his place It is hard for the soule clogged with manie weights to ascēd to heauen It must be a strong and nimble soule that can carry vp it selfe and such a lode yet Adam and Noah flewe vp thither with the double Monarchy of the worlds the Patriarkes with much wealth maoie holy Kings with massie Crowns and Scepters The burden of couetous desires is more heauy to an empty soule then much treasure to the full Our affections giue poise or lightnesse to earthly things Either abate of thy lode if thou finde it too pressing whether by hauing lesse or louing lesse or adde to thy strength activitie that thou mayst yet ascend It is more commendable by how much more harde to climbe into heauen with a burden 12 A Christian in all his wayes must haue three guides Truth Charity Wisedome Truth to go before him Charity Wisdome on eyther hand If any of the three be absent he walks amisse I haue seen some doe hurt by following a truth vncharitably And others while they would salve vp an errour with loue haue fayled in their wisedome and offended against iustice A charitable vntruth and an vncharitable truth and an vnwise menaging of truth or loue are all to be carefullie auoyded of him that woulde goe with a right foot in the narrow way 13 GOD brought man forth at first not into a Wildernesse but a Garden yet then he expected best seruice of him I neuer finde that hee delights in the misery but in the prosperity of his seruants Cheerfulnes pleases him better then a deiected and dull heauinesse of heart If wee can bee good with pleasure hee grudgeth not our ioy If not it is best to stint our selues not for that these comforts are not good but because our harts are euil falting not their nature but our vse and corruption 14 The homeliest seruice that we doe in an honest calling tho it be but to plow or dig if done in obedience cōscience of Gods cōmandement is crowned with an ample reward whereas the best works for their kind preaching praying offering euangelical sacrifices if without respect of Gods iniunction and glory are loded with curses God loueth aduerbs cares not how good but how well 15 The goldē infancy of some hath proceeded to a brazen youth and ended in a leaden age All humane maturities have their period Onely grace hath none I durst neuer laie too muche hope on the forwarde beginnings of witt and memorie which haue been applauded in children I knew they could but attaine their vigor and that if sooner no whit the better for the earlier is their perfection of wisedome the lōger shal be their witless age Seasonablenesse is best in all these things which haue their ripenesse and decay Wee can neuer hope too much of the timely blossomes of grace whose spring is perpetuall and whose haruest begins with our end 16 A man must giue thankes for some-what which he may not pray for It hath been sayde of Courtiers that they must receiue iniuries giue thanks God cannot wrong his but hee will crosse them those crosses are beneficiall all benefites challenge thanks Yet I haue read that Gods children have with condition prayed against them neuer for them In good things we pray both for them and their good vse in euill for their good vse not themselues Yet wee must giue thankes for both For there is no evill of paine which God dooth not nothing that God doth is not good no good thing but is worthy of thankes 17 One half of the world knowes not how the other liues and therefore the better sort pitty not the distressed and the miserable enuy not those which fare better because they knowe it not Each man iudges of others condition by his owne The worst sort would be too much discontented if they sawe how farr more pleasant the life of others is And if the better sort such we cal those which are greater could look down to the infinit miseries of inferiours it would make them either miserable in compassion or proude in conceite It is good some-times for the delicate riche man to look into the poor mans cupboard and seeing God in mercy gives him not to knowe their sorrowe by experience to knowe it yet in speculation This shall teache him more thankes to God more mercy to men more contentment in himselfe 18 Such as a mans prayer is for another it shall be in time of his extreamity for himselfe For though he loue himselfe more then others yet his apprehensiō of God is alike for both Such as his praier is in a former extreamity it shal be also in death this way we may haue experience euen of a thing future If God haue been far off frō thee in a fit of thine ordinary sicknesse feare least he will not
be neerer thee in thy last what differs that from this but in time Correct thy dulnesse vpon former proofs or els at last thy deuotion shall want life before thy body 19 Those that come to their meat as to a medicine as Augustine reports of himself liue in an austere Christian teÌ„per shal be sure not to ioy too much in the creature nor to abuse themselues Those that come to their medicine as to meate shall be sure to liue miserablie and dye soone To come to meate as meate if without a gluttonous appetite palate is allowed to Christians To come to meat as to a sacrifice vnto the belly is a most base brutish idolatry 20 The worst that euer were euen Caine and Iudas haue had some â—autors that haue honoured them for Saints And the Serpent that beguyled our first Parents hath in that name had diuine honour and thankes Neuer anie man trod so perilous and deepe steppes but some haue followed and admired him Each master of heresie hath found some clients euen hee that taught all mens opinions were true Againe no man hath been so exquisite but some haue detracted from him euen in those qualityes which haue seemed most worthy of wonder to others A man shall bee sure to be backed by some eyther in good or euil and by some shouldred in both It is good for a man not to stand vpon his Abbetters but his quarrell and not to depend vpon others but himselfe 21 We see thousands of Creatures dye for our vse and neuer doe so much as pitty them why do we think much to dye once for God They are not ours so much as wee are his nor our pleasure so much to vs as his glory to him their liues are lost to vs ours but chaÌ„ged to him 22 Much ornament is no good signe Paynting of the face argues an ill complexion of bodie a worse minde Truth hath a face both honest and comely and lookes best in her owne colours but aboue all diuine truth is most faire and most scorneth to borrowe beautie of mans witt or tongue she loveth to come forth in her natiue grace like a Princely Matrone and counts it the greatest indignity to be dallyed with as a wanton Strumpet She lookes to command reuereÌ„ce not pleasure she would be kneeled to not laughed at To pranke her vp in vaine dresses and fashions or to sport with her in a light and youthful maner is most abhorring from her nature they know her not that giue her such entertainment and shall first knowe her angry when they do know her Againe shee would bee playne but not base not sluttish She would be clad not garishly but not in ragges Shee likes as little to bee set out by a base foyle as to seeme credited with gaye colours It is no small wisdome to know her iust guise but more to followe it and so to keepe the meane that while we please her wee discontent not the beholders 23 In worldly carryage so much is a man made of as he takes vpoÌ„ himselfe but such is Gods blessing vppon true humility that it still procureth reuerence I neuer sawe Christian lesse honored for a wise neglect of himselfe If our deiection proceed from the conscience of our want it is possible wee should be as little esteemed of others as of our selues But if wee haue true graces and prize them not at the highest others shall value both them in vs and vs for them and with vsurie giue vs that honour wee with held modestly froÌ„ our selues 24 He that takes his full liberty in what he may shall repent him how much more in what he shoulde not I neuer read of Christian that repented him of too little worldlie delight The surest course I have still found in all earthlie pleasures To rise with an appetite and to bee satisfied with a little 25 There is a time when Kings goe not forth to warfare Our spirituall warre admitts no intermission it knowes no night no winter abides no peace no truce This cals vs not into a garisoÌ„ where we may have ease and respite but into pitched fields coÌ„tinually we see our enemies in the face alwaies and are alwayes seene and assalted euer resisting euer defeÌ„ding receiuing and returning blowes If eyther wee be negligent or weary wee dy what other hope is ther while one fights the other stands still We can neuer haue safetâ—â— peace but in victory There must our resistance be couragious and constant wheâ—â— both yielding is death and all treatyes of peace mortall 26 Neutrality in things good or euil is both odious and preiudicial but in matters of an indifferent nature is safe and commendable Herein taking of parts maketh sides and breaketh vnitie In an vniust cause of separation hee that fauoureth both partes may perhaps haue least loue of either side but hath most charitie in himselfe 27 Nothing is more absurd then that Epicurean resolution Let vs eat and drinke to morrow wee shall dy As if wee were made onely for the paunch liued that we might liue yet ther was neuer any naturall man found sauor in that meat which hee knewe should be his last wheras they should say Let vs fast and pray to morrow we shall die For to what purpose is the body strengthened that it may perish whose greater strength makes our death more violent No man bestowes a costly roofe on a ruinous tenement That mans end is easie happy whom death finds with a weak bodie and a strong soule 28 Somtimes euen things in themselues naturally good are to bee refused for those which being euil may be an occasion to a greater good Life is in it self good and death-euill Els Dauid Elias and many excellent Martyrs would not have fled to hold life and auoid death Nor Ezekiah haue prayed for it nor our Sauiour haue bidden vs to flee for it nor God promised it to his for a reward yet if in some cases wee hate not life wee loue not God nor our soules Heerein as much as in any thing the peruersnesse of our nature appeares that wee wishe death or loue life vpon wrong causes we would liue for pleasure or wee woulde die for payne Iob for his sores Elias for his persecution Ionas for his gourd would presently dye and will needs outface God that it is better for him to die then to liue wherin wee are like to garrison souldiers that while they liue within safe wals and showe themselues once a day rather for ceremony pomp then neede or daunger like warrefare well enough but if once called foorth to the field they wish theÌ„selues at home 29 Not onely the least but the worst is ever in the bottome what shoulde God doe with the dregges of our age when sinne will admitt thee his Clyent no longer then God shall be beholdeÌ„ to thee for thy seruice Thus is God dealt-with in all other offrings The worst least sheafe must bee
reports all the Hebrue scripture in heroicks as Sozomen somewhat more restrainedly all the Archaiology of the Iewes till SAVLS gouernment in 24. parts or as SOCRATES yet more particularly all MOSES in Heroicks and all the other histories in diuerse meeters but how euer his other labours lie hid his Metaphrase of the Psalmes is still in our hands with the applause of all the learned besides the labours of their owne FLAMINIVS ARIAS MONTANVS to seeke for no more which haue worthily bestowed themselues in this subiect Neither doe I see how it can bee offensiue to our friends that wee shoulde desire our english Metaphrase bettered I say nothing to the disgrace of that wee haue I know how glad our aduersaries are of all such aduantages which they are ready enough to finde out without mee euer reproachefully vpbrayding vs with these defectes But since our whol Tralation is now vniuersally reuised what inconuenience or showe of innouation can it beare that the verse should accompanie the prose especially since it is well knowne howe rude homely our English Poësy was in those times compared with the present wherin if euer it seeth her full perfection I haue been solicited by som reuered friends to vndertake this taske as that which seemed vvell to accord with the former exercises of my youth and my present profession The difficulties I founde manie the worke long great yet not more painefull then beneficiall to Gods Church Whereto as I dare not professe anie sufficiencie so will I not denie my readinesse and vtmost indeuour if I shall bee imployed by Authoritie wherfore in this part I doe humbly submit my selfe to the graue censures of them whose wisedome menageth these cōmon affaires of the Church and am readie eyther to stand stil or proceed as I shall see their Cloude or Fire goe before or behinde me Onely howsoeuer I shall for my true affection to the Church wishe it done by better workemen Wherin as you approoue so further my bolde but not vnprofitable motiō and commend it vnto greater cares as I doe you to the greatest Non-such Iuly 3. Your louing Kins-man IOS HALL Psal 1. In the tune of 148. Psalmes Giue laud vnto the Lord. 1 WHo hath not walkt astray In wicked mens advise Nor stood in sinners way Nor in their companyes That scorners are As their fit mate In scoffing chayre Hath euer sate 2 But in thy lawes diuine O Lord sets his delight And in those lawes of thine Studies all day and night Oh how that man Thrise blessed is And sure shall gaine Eternall blisse 3 He shall be like the tree Set by the water-springs Which when his seasons be Most pleasant fruite forth-brings Whose boughes so greene Shall neuer fade But couered bene With comely shade So to this happy wight All his designes shall thriue 4 Whereas the man vnright As chaff which winds do driue With euery blast Is tost on hy Nor can at last In safety lie 5 Wherefore in that sad doome They dare not rise from dust Nor shall no Sinner come To glory of the iust For God will grace The Iust-mans way While sinners race Runs to decay Psal 2. In the tune of the 125. Psalme Those that do put their conf WHy do the Gentils tumults make And nations all conspire in vain And earthly Princes counsell take Against their God against the raigne Of his deere Christ let vs they saine Break al their bonds from vs shake Their thraldoms yoke seruile chain VVhiles thus alas they fondly spake He that aloft rides on the skies Laughs all their leud deuise to sco◠5 And when his wrathfull rage shal 〈◊〉 With plagues shal make the al forlorne And in his fury thus replyes 6 But I my King with sacred horne Anointing shall in princely guise His head with royall crowne adorne Vpon my Syons holy mount His Empires glorious seat shall be And I thus rais'd shall farre recount The tenour of his true decree 7 My Son thou art said God I thee Begat this daie by due account Thy scepter do but ask of mee All earthly kingdomes shall surmount All nations to thy rightfull sway will subiect from furthest end 9 Of all the world and thou shalt bray Those stubborn foes that wil not bend With iron mace like potters clay 10 In pieces small Ye Kings attend And ye whom others wont obay Learne wisedome and at last amend 11 See ye serue God with greater dread Then others you and in your feare Reioice the while and lowely spred 12 Do homage to his sonne so deare Least he be wroth and do you dead 13 Amids your way If kindeled His wrath shal be O blessed those That do on him their trust repose Psal 3. As the 113. Psalme Ye Children which c. 1 AH Lord how many be my foes How many are against me rose 2 That to my grieued soule haue sed Tush God shall him no succour yield 3 whiles thou Lord art my praise my shield And dost aduance my carefull head 4 Loud with my voice to God I cri'd His grace vnto my sute reply'd From out his Sions holy hill 5 I layd me downe slept rose againe For thou O Lord dost me sustaine And sav'st my soule from feared ill 6 Not if ten thousand armed foes My naked side should round enclose Would I be thereof ought a-dred Vp Lord and shield me from disgrace 7 For thou hast broke my foe-mens face And all the wickeds teeth hast shed 8 From thee O God is safe defence Do thou thy free beneficence Vpon thy people largely spred Psal 4. As the x. Commandements Attend my People 1 THou witnesse of my truth sincere My God vnto my poore request Vouch-saue to lend thy gracious eare Thou hast my soule from thral releast 2 Fauour me still and daigne to heare Mine humble sute O wretched wights 3 How long will yee mine honour deare Turn into shame through your despites Still will ye loue what thing is vaine 4 And seek false hopes know thē at last That God hath chose will maintain His fauorite whom ye disgrac't God will regard mine instant mone 5 Oh! tremble then and cease offending And on your silent bed alone Talk with your harts your waies amending 6 Offer the truest sacrifice Of broken hearts on God besetting 7 Your only trust The most deuise The waies of worldly treasure getting But thou O Lord lift vp to mee The light of that sweet lookes of thine 8 So shall my soule more gladsome be Then theirs with al their corn wine 9 So I in peace shall lay me down And on my bed take quiet sleep Whiles thou O Lord shalt me alone From dangers all securely keep Psal 5. In the tune of 124. Psalme Now Israel may say c. 1 BOw downe thine eare Lord to these words of mine And well regarde the secret plaints I make 2 My King my God to thee I do betake My sad estate oh do thine eare