The authoritie of this Booke was euer authentical, and certaine, as the assured word of God, and Canonical Scripture. ^note But concerning the author, there be diuers opinions. For although it be manifest by the testimonie of Philo, and Iosephus, that in their time, and alwaies before, only King Dauid was by al Hebrew Doctors holden for Author of al the Psalmes: yet after that lerned Origen, and other Christian Doctors, expounded manie Psalmes of Christ, the Iewes being pressed therwith, begane to denie that al were Dauids: alleaging for their new opinion, the titles of diuers Psalmes, and some other difficulties, ministring occasion of much needles dispute, stil acknowledging the whole booke to be Canonical. ^note Wherupon S. Ierom, and S. Augustin, sometimes admitted those as authores of certaine Psalmes, whose names are in the titles thereof. S. Cyprian, S. Cyril, S. Athanasius, and others agree in general, that Dauid writte not al: but differ much in particular, touching other supposed authores. In so much that Melchisedech, Moyses, Asaph, Eman, Idithun, The sonnes of Core, Salomon, Ieremie, Ezechiel, Esdras, Aggæus, and Zacharias, are al (with more or lesse probabilitie) reputed authores of seueral Psalmes. ^note Neuertheles it semeth that S. Ierom rather related other mens iudgement, then shewed his owne; as we shal note by and by. And S. Augustin (li. 17. c. 14. de ciuit) maturely discussing this doubt, saith plainly, that their Iudgement semed to him more credible, vvho attribute al the hundred fiftie Psalmes to Dauid alone. ^note Further explicating that wheras some Psalmes haue Dauids owne name in their titles, some haue other mens names, some none at al, this diuersitie importeth

not diuers authores, but signifieth other thinges, either perteyning to the same persons, or by interpretation of their names, belonging to the present matter, as our Lord inspired him. Likewise S. Chrysostome resolutely iudgeth, that only King Dauid was author of this whole Booke. Moued especially by this argument, for that Christ and the Apostles alleaging the Psalmes, do oftentimes name Dauid as author, and neuer anie other. ^note Also Origen, S. Basil, S. Ambrose, S. Hilarie, Theodoretus, Cassiodorus, Beda, Eutimius, and most part of ancient and late writers, with the most common voice of Christians, cal this booke the Psalmes of Dauid: and the General Councels of Carthage, Florence, and Trent, in the Cathologue of Canonical Scriptures recite this booke, by the name of Dauids Psalter.

Moreouer it is clere, Act. 2. that the second Psalme, though it want his name, is Dauids. ^note And other Scriptures 2. Paral. 7. v. 6. and 1. Esd. 3. v. 10. say plainly, that Dauid made the Psalmes, 104. 105. 106. 117. 135. beginning: Confesse to our Lord, because he is good, because his mercie is for euer. VVhich he appointed the Leuites to sing, or play on instruments: 1 Paral. 15. &. 16. and yet they haue not his name in their titles. Againe, 2. Reg. 23. Dauid is only intitled the egregious, or excellent Psalmist of Israel. Neither were Asaph, Eman, and Idithun anie where called Prophetes (as are al the writers of holie Scriptures) but only masters of musike, 1. Paral. 25. And the sonnes of Core were only porters. 1. Paral. 26. Finally S. Ierom (whose iudgement the whole Church singularly estemeth, in al questions belonging to holie Scriptures) semeth as much inclined, that only the Royal Prophet Dauid was author of this whole booke, as to the contrarie. For in his Epistle to Paulinus, prefixed before the Latin Bible, comprehending the principal arguments of seueral bookes, when he cometh to the Psalmes, without mention of other authors, saith: Dauid our Simonides, Pindarus, and Alceus; Flaccus also, Catullus, and Cerenus,

soundeth out Christ, vvith harpe & tenne stringed Psalter, rising vp from hel. so attributing the summe of this whole booke to the Royal Prophet Dauid, as if he supposed no other author. ^note

Touching therfore the argument, or contentes of this diuine Psalter, al Catholique Doctors vniformly agree that it is the abridgement, summe, and substance of al holie Scriptures, both old and new Testament. ^note As may first be probably collected, by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes, in one place (Luc. 24. v. 44.) semeth not onlie to reduce al to the Lavv and Prophetes iointly, but also to the Psalmes alone, or seuerally. But whether this be our Sauiours diuine meaning or no in that place, out of this and manie other places, al the ancient Fathers teach expresly, that the Psalmes are an Epitome of al other holie Scriptures. For example, S. Denys, li de Eccles. Hierar. contemplat. 2. after brief recital of the contents of other holie Scriptures, saith: This sacred booke of diuine Canticles, doth exhibite both a general song, and exposition of diuine thinges. S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine: the treasure of perfect Theologie. S. Ambrose accounteth it the register of the vvhole Scripture. Origen, S. Cyprian S. Ierom, S. Chrysostom, S. Gregorie, S. Beda S. Bernard, Cassiodorus, Eutimius, and others vse the same, or very like terms. S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes, sheweth that the Psalmes conteyne al: The Lavv (saith he) teacheth somethinges, the Historie somethinges, the Prouerbes also and Prophetes teach somethinges: but the Booke of Psalmes teacheth al. ^note It proposeth the lavv, recounteth thinges of old, prescribeth the due ordering of mens actions, and prophecieth thinges to come. Briefly it is a common treasure of good doctrine, aptly administring that is necessarie to euerie one. And a litle after, exemplifying in particular points: Is not here (saith

he) al greatnes of vertue, and is not here the right square of iustice? is not the comlines of chastitie; the consummation of prudence? is not vvhat soeuer may be called good, lerned in the Psalmes? Here is the knovvledge of God; the clere prenounciation of Christ to come in flesh; the hope of general Resurrection; feare of torments; promise of glorie; reuelation of mysteries. Euen al good thinges are here, as in a common great treasure, laide vp and heaped together.

See then and obserue here (Christian reader) the admirable wisdom, and goodnes of God. ^note The meanes of mans saluation being so disposed, that his owne free consent, and cooperation is therto necessarily required, according to that most approued doctrin of the same S. Augustin: Qui creauit te sine te; non iustificat te sine te. He that created thee, vvithout thee, doth not iustifie thee vvithout thee: to helpe our weaknes, and sweetly to draw our mindes, otherwise auerse from trauel and paine, the Holie Ghost hath ordained that in smal rowme, and in pleasant maner, we may attaine necessarie knowlege of God, & our selues, easely kepe the same in memorie, and dayly put in practise our chiefest dutie, in seruing and praising God, by singing, reading, or hearing these diuine Psalmes. which one booke (as euerie one shal be able to lerne it, more or lesse perfectly) openeth and sheweth the way, to vnderstand al other Scriptures, and so to finde, & enioy the hidden treasures of Gods word: in like maner as a key openeth a lock. For the whole sacred Bible is a sealed Booke, and not rightly vnderstood, til the seale, or lock be opened, by the key of Gods spirite, geuing knowlege; which the Holie Ghost, amongst other wayes, inspireth very often, by sacred Musike or Psalmodie. ^note As S. Gregorie noteth in holie Scripture (4. Reg. 3. v. 15.) where Eliseus not yet knowing Gods wil in a particular case, called for a Psalmist (or player on instruments) and vvhen the Psalmist sang, the hand of our Lord came vpon Eliseus, and presently he prescribing what should be donne, procured plentie of water without rayne, where

was none before, and prophecied victorie against the enimies. ^note Reason also and experience teach, that as men of cheerful hart are apt to sing: so the exercise of reading, singing, or playing Psalmes, is a conuenient and a special meanes, to attaine quietnes or cheerfulnes of mind.

But as this holie Psalter is the key of other Scriptures, so it selfe is most especially a sealed, and locked Booke, requiring manie keyes. ^note Euerie Psalme (saith S. Hilarie) hath a peculiar key, and oftentimes there be so manie lockes and keyes of one Psalme, as there be diuers persons that speake, to diuers endes and purposes. ^note For albeit diuers mysteries are sometimes connected, and so require sundrie keyes, yet there is but one principal, & proper key of ech Psalme: otherwise it should be diuided into manie Psalmes. Our first endeuour therfore must be, to find the proper key of euery Psalme, that is, to know what is principally therein conteyned. ^note To this purpose the lerned Expositers of this booke, haue obserued tenne general pointes, or seueral matters, to which al the contents may be reduced, as it were, so manie keyes, and meanes of entrance into the sense, and true vnderstanding of al the Psalmes. And the same may likewise be called the tenne stringes of this diuine instrument. ^note Vpon one of which, euery Psalme principally playeth, touching the rest more or lesse, as cause requireth, for more melodious harmonie, and perfect musike.

^noteThe first key, or string, is God himself: One in Substance: Three in Persons. Almightie, Al perfect, Powre, VVisdom, Goodnes, Maiestie, Iustice, Mercie, & other Diuine Attributes. ^noteThe second, is Gods workes of Creation, Conseruation, and Gouerning of the whole world. ^noteThe third, Gods Prouidence, especially towards man, in protecting and rewarding the iust: in permitting, and punishing the wicked. ^noteThe fourth, is the peculiar calling of the Hebrew people, their beginning in Abraham, Isaac, and Iacob: their maruelous increase in Ægypt: diuers estates,

manie admirable and miraculous thinges donne amongst them; with their ingratitude, reiection, and reprobation. ^noteThe fifth principal key, and string is Christ, the promised Redemer of mankind: prophecying his Incarnation, Natiuitie, Trauels, Sufferings, Death, Resurrection, Ascension, and Glorie. ^noteThe sixt is the propagation of Christs name and Religion, with Sacrifice and Sacramntes, in the multitude of Gentiles beleeuing in him, euen to the vttermost coastes of the earth, the Catholique Church euer visible. ^noteThe seuenth is the true maner of seruing God, with sincere faith, and good workes. ^noteThe eight, holie Dauid interposeth manie thinges concerning himselfe. As Gods singular benefites towards him, for which he rendereth thankes, and diuine praises, recounteth his enimies, dangers, and afflictions of mind & bodie, namely by Saul, Absalon and others, humbly beseeking, and obtaining Gods protection. He also expresseth in himselfe a perfect image, and patterne of a sincere and hartie penitent: bewayling, confessing, and punishing his owne sinnes. ^noteThe ninth is the end and renouation of this world, with the general Resurrection, and Iudgement. ^noteThe tenth is eternal felicitie, and punishment, according as euerie one deserueth in this life. These are the tenne keyes of this holie Booke; and tenne stringes of this Diuine Psalter.

Moreouer to finde which of these is the proper key, and principal string of euerie Psalme, lerned Diuines vse foure especial wayes. ^note First by the title, added by Esdras, or the Seuentie two Interpreters, for an introduction to the sense of the same Psalme. So it appeareth that the third Psalme treateth literally of Dauids danger, and deliuerie from his sonne Absalon: which is the eight key. though mystically it signifieth Christs Persecution, Passion, & Resurrection, which is the fifth key. ^noteSecondly, if there be no title, or if it declare not sufficiently the key, or principal matter conteyned, it may some times be found by allegation and

application of some special part thereof in the new Testament. So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. &. Heb. 5. v. 5. that the second Psalme perteyneth to Christ, impugned and persecuted by diuers aduersaries. VVhich is the fift key. ^noteThirdly, when greater thinges are affirmed of anie person, or people, as of Dauid, Salomon, Iewish nation, or the like, then can be verified of them, it must necessarily be vnderstood of Christ, or his Church, in the new Testament, or in Heauen. So the conclusion of the 14. Psalme: He that doth these thinges, shal not be moued for euer, can not be verified of the tabernacle, nor temple of the Iewes, but of eternal Beatitude in heauen. VVhich is the tenth key. Though the greater part of the Psalme sheweth, that iust and true dealing towards our neighboures, is necessarie for attayning of eternal Glorie. ^noteFourtly when, both the title and Psalme, or part thereof seme hard and obscure, some part being more cleare, the true sense of al may be gethered, by that which is more euident. According to S. Augustins rule, li. 2. c. 9. & li. 3. c. 26. Doct. Christ. So the title, and former part of the fifth Psalme, being more obscure, are explaned by the last verses, shewing plainly that God wil iustly iudge al men, both iust and wicked, in the end of this world. VVhich is the ninth key. By these and like meanes the principal key being found, it wil more easily appeare, what other keyes belong to the same, and what other stringes are also touched. At least the studious may by these helpes make some entrance, and for more exact knowlege search the iudgement of ancient Fathers, and other learned Doctours.

But besides this singular great commoditie, of compendious handling much Diuine matter in smal rowme, this booke hath an other special excellencie, in the kind of stile, and maner of vttering, which is Meeter, and Verse, in the original Hebrew tongue. ^note And though in Greke, Latin, and other languages, the same could not in like forme be

exactly translated, yet the number, and distinction of verses is so obserued, that it is apt for musike, as wel voices as instruments, and to al other vses of Gods seruants. Neither is musical maner of vttering Gods word and praises, lesse to be esteemed, because profane Poetes haue in this kind of stile vttered light, vaine, and false thinges. ^note For the abuse of good thinges, doth not derogate from the goodnes therof, but rather commendeth the same, which others desire to imitate. ^note And clere it is, that this holie Psalmodie was before anie profane poetrie now extant. For Homer the most ancient of that sorte, writte his poeme, at least two hundred and fourtie yeares after the destruction of Troy: as Apolidorus witnesseth; others, namely Solinus, Herodotus, and Cornelius Nepos say longer. VVheras kind Dauid our Diuine Psalmist, reigned within one hundred years, after the Troianes warres. There were in dede Amphion, Orpheus, and Muscus before Dauid, but their verses either were not written, or shortly perished, only a confuse memorie remaining of them, recited, altered, and corrupted by word of mouth: but before them were the sacred Historie of Iob, almost al in verse; and the two Canticles of Moyses, Exodi 15. and Deut. 32. ^note It is moreouer recorded that Iubal (long before Noes floud) was the father of them, that sang on harpe, and organ. Musike therfore is maruelous ancient. ^note But sacred Poetrie is in manie other respectes most excellent, and most profitable. This holie Psalmodie (saith S. Augustin) is a medecine to old spiritual sores, it bringeth present remedie to nev vvvoundes: it maketh the good to perseuere in vvel doing, it cureth at once al predominating pa&esset;ions, vvhich vexe mens soules. A little after: Psalmodie driueth avvay euil spirites, iuuiteth good Angels to helpe vs, it is a shield in night terrors, a refreshing of day trauels, a guard to children, an ornament to yongmen, a comforte to oldmen, a most seemlie grace to vvemen. Vnto beginners it is an introduction, an augmentation to them that goe forvvard in vertue, a stable firmament to the perfect: It conioyneth

the vvhole Church militant in one voice, and is the spiritual eternal svvete perfume of the celestial Armies, al Sainctes and Angels in heauen.

To al this we may adde other causes, which moued the Royal Prophete to write this diuine poetrie. ^note First he had from his youth (by Gods special prouidence) a natural inclination to Musike; wherin he shortly so excelled, that before al the Musitians in Israel, he was selected to recreate king Saul, whom an euil spirite vexed. ^note And his skil, together with his deuotion, had such effect, that vvhen he playde on the harpe, Saul vvas refreshed, and vvaxed better. For the euil spirite departed from him: saith the holie text. VVherfore he made these Psalmes, that him selfe and others might by singing them, imploy this gift of God to his more honour. ^noteSecondly, verse being more easie to lerne, more firmly kept in mind, and more pleasant in practise (for as wine, so musike doth recreate the hart of man) the Holie Ghost condescending to mans natural disposition, inspired Dauid to write these Psalmes in meeter, mixing the povvre of diuine doctrin, vvith delectable melodie of song, that vvhiles the eare is allured vvith svvete harmonie of musike, the hart is indued vvith heauenlie knovvlege, pleasant to the mind, and profitable to the soule. ^noteThirdly, Dauid singularly illuminated with knowlege of great, and most diuine Mysteries, indued also with most gracious disposition of mind, the man chosen according to Gods ovvne hart (1. Reg. 13.) would vtter the same Mysteries, with godlie instructions, and praises of God, in the most exquisite kind of stile; that is in verse. For otherwise he was also very eloquent in prose, as wel appeareth by sundrie his excellent, and effectual discourses, in the books of Kinges, and Paralipomenon. For which cause Moyses also described the passage of Israel forth of Ægypt through the read sea in a Canticle, after that he had related the same whole historie, more at large in prose; that al might sing, and so render thankes with melodious voice, and musical

instruments praising God. Likewise in an other Canticle he comprised the whole law, a litle before his death. So also Barac and Debora: and after them Iudith, song praises to God for their victories in verse. Salomon writte the end of his Prouerbes, and a whole booke (intituled Canticles) & the Prophet Ieremie his Lamentations in verse. Anna hauing obtained her prayer for a sonne, gaue thankes to God with a Canticle. The like did king Ezechias for recouerie of health. ^note The Prophets Isaias, Ezechiel, Ionas, Abacuc, and the three children in the fornace: againe in the new Testament, the B. virgin mother, iust Zacharie, & deuout Simeon gaue thankes, & sang praises to God in Canticles.

^noteFourthly, albeit the holie King was not permitted, to build the gorgious Temple for Gods seruice, as he greatly desired to haue done, yet he prouided both store of musitians (foure thousand in number, of which 288. were maisters to teach) & made these Psalmes as godlie ditties, for this holie purpose, in al solemnities of feastes, and daylie sacrifice, when the Temple should afterward be built.

^noteFiftly, he made these Psalmes not only for his owne, & others priuate deuotion, nor yet so especially for the publique Diuine seruice in the Temple, and other Synagogues of the Iewes, but most principally for the Christian Catholique Church, which he knew should be spred in the whole earth. Forseing the maruelous great, and frequent vse therof in the Christian Clergie, and Religious people of both sexes. As he prophecieth in diuers Psalmes. Al the earth sing to thee: sing Psalmes to thy name. Againe, I vvil sing Psalmes to thee (ô God) in the Gentiles, in al peoples, and Nations. VVhich him selfe neuer did, but his Psalmes are euer since Christ, song by Christians, conuerted from gentilitie, as we see in the Churches Seruice. ^note For the whole Psalter is distributed to be song, in the ordinarie office of our Breuiarie euerie weke. And though extraordinarily, for the varietie of times, and feastes, there is often alteration,

yet stil the greater part is in Psalmes. ^note Certayne also of the same Psalmes, are without change, or intermission repeted euerie day. And such as haue obligation to the Canonical Houres, must at least read the whole Office priuatly, if they be not present where it is song. ^note The Office also of Masse, ordinarily beginneth with a Psalme. In Litanies, and almost al publique Prayers, and in administration of other Sacraments, and Sacramentals, either whole Psalmes, or frequent verses are inserted. Likewise the greatest part of the Offices, of our B. Ladie, and for the dead are Psalmes. Besides the seuen Pœnitential, and fiftene Gradual Psalmes, at certaine times. So that Clergie mens daly office consisteth much in singing, or reading Psalmes. And therfore al Byshops especially, are strictly bond by a particular Conon (Dist. 38. cap. Omnes psallentes) to be skilful in the Psalmes of Dauid: and to see that other Clergiè men be wel instructed therin. ^note According to the Holie Ghosts admonition, by the pen of the same Royal Prophet (Psal 46.) Psallite sapienter; or: intelligenter, that is. Sing Psalmes vvith knovvlege, and vnderstanding them. Not that euerie one is bond to know, and be able to discusse al difficulties, but competently, according to their charge vndertaken in Gods Church. Otherwise euerie one that is, or intendeth to be a Priest, may remember what God denounceth to him, by the Prophet Osee (c. 4.) Because thou hast repelled knovvlege, I vvil repel thee, that thou do not the function of Priesthood vnto me. Thus much touching the Author, the contentes, the poetical stile, & final cause of this holie Psalter.

As for the name, S. Ierom, S. Augustin, and other Fathers teach, that wheras amongst innumerable musical instruments, six were more specially vsed in Dauids time, mentioned by him in the last Psalme. ^note Trumpet, Psalter, Harpe Timbrel, Organ, and Cimbal. This booke hath his name of the instrument called Psalter, which hath tenne strings, signifying the tenne commandements, and is made in

forme (as S. Ierom, and S. Bede suppose) of the Greke, letter &grD; delta, because as that instrument rendreth sound from aboue, so we should attend to heauenlie vertues, which come from aboue: Likewise vsing the harpe, which signifyeth mortification of the flesh, & other instruments, which signifie and teach other vertues, we must finally referre al to Gods glorie, reioyce spiritually in hart, and render al praise to God. ^{note note}

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