7 
 
WYTHER (George). A PREPARATION TO THE PSALTER. 
 With engraved title-fage by Francisco Delaram. London, Printed^ 
 Nicholas Okes, 1619." Small folio, full brown I calf tj 
 
 ^^j " " l^ r: $75.00. 
 
 *** TJjg Fi rs t Edition, containing the rare engraved tkle^ considered to be one of the 
 finest engraved titles ever executed. With bookplate j | 
 
 285 WITHER. A Preparation to the Psalter. London, 
 
 Imprinted by Nicholas Okes, 1619. Sm. folio, Fibst Edition, 
 
 with brilliant impression of the beautifully engraved title-page 
 
 by Delaram, (shaved at head), in the original calf gilt, £15 15s. 
 
 With autograph of Arthur Strangwayes on the back of the 
 
 title-page. It is said that one copy only of this book is 
 
 known with an additional printed title-page. 
 
 £/&>*.«„/, 
 
 } SrV/// * G7. Q^W A' //?//'//'// 
 
 FROM THE LIBRARY OF 
 
 REV. LOUIS FITZGERALD BENSON, D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 Dktaidi SCC 
 
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 in 2011 with funding from 
 
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1 TO 
 
 THEILLVSTRIOVS 
 
 PRINCE C h - arl es, 
 
 PRINCE OF Walis, &c. 
 
 Most Excellent Prince: 
 
 Haue obferued,that, in great Edifices, 
 it hath aunciently been vfualt to beau- 
 tifie their Entrance, with the Statues 
 of Princes. In imitation whereof, ha- 
 iling raifed vp this Structure, being 
 the Frcnttfpce to a greater building, 
 I haue prefumed to adorn€ it with an 
 Infcription to your faire Name. For, 
 although I dare not promife, that, when all is flnifhed, it 
 will haue the magnificence of a Palace fit to entertaineyour 
 H/gbne/as a /V/»*^ yet I hope, it fball haue ftateenough 
 for a Religioits-Houfe, whither it may not mif-befeeme your 
 Grace fometime to repaire for deuotion, as a Chfiftian.- 
 And perhaps you (hall find,there,as much varietie of good 
 iMuficke, as fome of the beft Cathedrall Churches can 
 afford : the rather,if your Btghneffe be pleas'd to command 
 the Mnfichns of your Qutre,to make vfe of their cunning on 
 thole Hymns, which fhall be therein prepared. And, I truft, 
 to that purpofe(among others)God hath giue your Excel- 
 lency aloue to CMufickfc furnifht you alfo with the beft any 
 Prince in the world entertaines of that Profepon. 
 
 Thrice noble 5/r 5 vouchfafe then a gracious refpeel: to his 
 endeuours, whofedefireistodoe you better femices, then 
 the Complements of a Courtier are able to expreiTe. And 
 how vnworthy foeuer of efteeme I may appeare,I doubt not 
 but I (hall be able herein to raife a facred Tropbee to your 
 Name^hich fhall more truely honour it, then a thoufand 
 Monuments of farre greater coft.For,thoi;gh it be no dain- 
 tie matter in this Age,to make Kings and Princes,Patrons 
 to meane employments .: yet fuch is my awfull reuerenceto 
 thedignitieofthofe facred Titles, that I would not haue 
 prefixed here,fo Noble and eminent a Namejiot any refped 
 
 A or 
 
The Epistle Dedicatorie. 
 
 | or aduantageofmineowne,vnle(Te I thought it might re- 
 ceiue from hence as much honour, as it can adde thereto. I 
 hope,it (hall doe fornot for any value which my paines hath 
 giuenit^But, in regard of the Sub iecl: it felfe : which de- 
 ferues the fauour & encouragement of a Prince.For though 
 I may perchance come (hort of exa£t performing what is re- 
 quired in fuch a Worke:yet,in things tending to Gods glo- 
 ry, thofe fauors your Highneffe (hall daigne the vndertaker, 
 wii neuerthelefife be rewarded with treble honor. 
 
 Ofwhat nature the reft of my intended labours are, this 
 7Vtf^//?difcouers: and I truft they fhall be fuch, as it will 
 giue contentment vnto your Excellencies that you hane 
 graced their beginnings. For, with thofe Heroicall Attri- 
 butes hath Fame honoured you, that although in this bafe 
 Age, I dare thinke none the better or the worfe for the re- 
 port that flies of them,vntill my eyes beare witneffe of their 
 good or ill;yet,wherc the found is,all, fo honourable,I dare 
 be confident of an inclination delighted with honeft and 
 Religious endeuours. But ? were it pomole your Highnes 
 could dif-refped a mind willing to be well employed ; It 
 (hould nothing deie& me. For, a Subiect of this nature can 
 neuermake himafhamedor difcouraged, that proceeds in 
 itwithagoodConlcience. Howfoeuer : I am perfwaded 
 God willturneitto the bcft. And therefore, topreuent, 
 that the liberty of fpeech,which I am envred vnto,carry me 
 not through many wordsj intofomcwhat which the Court 
 may account Rudenefle •, I humbly take my leaue,and com- 
 mit the approbation hereof to the Almightie Prouidencc, 
 and the good pleafure of your Excellence : forwhofe trueft 
 happinefl'e, as I hauc done, I willeuer vnfainedly pray* 
 
 btnmlitie, denoted) 
 
 Sborob Wythe*. 
 
To the Reader. 
 
 Hen you behold fo large a Prepa- 
 ration tofo little a ^Bookeas the 
 Pialmes, you will imagine {per- 
 haps ) that the Torch is too great 
 jor the Houfe ; and that ( like 
 fome ruaine Guilders in thefe 
 times) J haue eretledfo jpatiousa 
 Fore-front , as either Jmufl faile in making the reft pre- 
 portionable thereunto , orelfe,bee compelled to giueouer 
 the Worke. WbatJ/halbe conflrained to, before that taske 
 befinifbed; neither Tou,norf>canforetel : and therefore it 
 were folly to difpute it. 
 
 But, fur e J am, that this Beginning is nothing larger then 
 the necefsity isf nature offuch aSubieSi requirethj nor any 
 way ynfutable to the proportion of what J haue intended*, 
 feeing each tenVfalmcs (there being fifteeneDcczck of 
 them) will bee euery whit as large as this Preparation. 
 And,though that mayfeeme a tediousyolume, tothofe who 
 thinke a little time long, which isfpeni infuch Studies t 
 yetff amperfwaded, there bee fome ypho ypiO read it 
 through with delight. For, Jhauefo intermixed k ypith 
 Verf e,Profe 3 and other varieties y that 1 doubt not , but 
 many ofthofe who fhaU at firfl fight thinke it ouer-large, 
 will in the pern/all finde, that the variety and profitable- 
 neffe thereof, hath fhortned the length: efpeciaUy, fee- 
 ing euery Pfa Jme being one entire thing of it felfe, may be 
 read either throughout, or in Parts > according as the Rea- 
 ders deuotion,occafion, or leafure^iUpermit. 
 
 ISutfbat this Txcmfc/houldneitherfeeme ouerlarge> 
 nor bee thought tedious ; / haue fo difpofed the fame 
 into Chapters and Sc&ions,with the generall Contents 
 
 ^A x thereof 
 
To the Reader. 
 
 thereof in briefe>that it may quickly beefeene what points 
 concerning the Pfalter are there treated of. Jindfo need 
 you not read all {^vnleffe you lift) but may rather accor- 
 ding as you haue time and occafion, turne immediately to , 
 thqje Propofitions,q/ which you defire to be refolu'd.Here- 
 with y I once thought to haue publifbedthe firft Decade 
 of the Pfalmes $ with all thofe Additions promifed in this 
 Preparation ; Neuertheleffe , I haue now for fome good 
 caujes delayed it^yntiU Ifeehowmypurpojefhall in this 
 beginning receiue your approbation. Iflperceiue it like- 
 ly to finde fauourable acceptance , IwiR fhortly present 
 you with thefirft Ten : and the reft /hall follow in feue- 
 rallDcczdsjis Qfod enables me tofet them forth. Jind, I 
 hope i they/hallbe{at leaft)as "welcome as my other writings 
 haue beene. Sfpecially, if it be anypleafure vntoyoufo fee 
 Abufes whipt againe, many of the VtAmcswillgiue 
 jo tuft occafion y that 1 beleeue my Meditations onthem in 
 Verfe, 'will therein anfw ere part of your defer es. 
 
 ^Bm howfoeueryoujhall like y or diflike it J am refolued 
 togoeforwardmth my determination : For, ityeeldes in 
 it jelfe a content^ beyond that which your applaufe can 
 giue me. Tea, I haue vowd it to Qod : and all the ^orld 
 Jhallnotbe able to dif courage me, ifHee ypill beepleajed 
 to lend me time * and continue in my heart that loueyn- 
 to it y 'which He hath already rvouchjafedto begin in me. 
 
 Now, ypith what minde 1 haue intended thefe Studies 3 
 what manner of proceeding I haue rofed; yphatmight bee 
 anfweredto fuck particulars as may be obieSiedagainft me 
 inthis undertaking; andfuch like: It follow es, among 
 other things Jn the frft three Chapters of this Preparati- 
 on ; to which lreferreyou^nd commit all to the blefiing 
 ofthehojy Spirit. 
 
 G.W. 
 
THE GENERALL 
 
 CONTENTS OF THE 
 
 WHOLE r B0 KE~ 
 
 Chapter I. 
 
 The Authors "Exordium ? -wherein het fheweth the reafons whereupon 
 be was mooned fir ft to the ft tidy of the P falter, and Afterward to wrtte this 
 Preparation : He compLiineth alfo on the ignorance of the common people , , 
 with their abufe and dif-ejieeme of the Pfalmes : andjheweth the benefit 
 and vfeofthis Treatife. 
 
 Chapter II. 
 
 I. The friuolous op'nmns of thofc ^ whodcnut that the Pfalmes, or 
 any part of holy Scripture y may befafety tranjlated into Verfe, are here an- 
 fwered y andtheoccafienofthat error difeouered* lI.The Confutation of 
 their many obieUtons who are impatient of any new tranfUttons of the 
 Pfalmes ; ferfeare of tnconueniency* 1 1 \.A Britfe dtgrejpon, touching 
 the Septus gint tranjlation , and that in the Chaldean Tongue , called the 
 Thargum. IV. Of fuch things as are ebieSied againfi the liberties 
 which may bee commendnbly vfed in a tranjlation ; with a defence of the 
 variety of Meafures, and other things touching the right way oftranfla- 
 ting the Pfalmes. 
 
 Chapter III. 
 
 I. whether a Lay. man way medole with the tranjlation or expofition ef 
 holy Scripture ; howfarre he may be allowed ; and what particular reafons 
 the Author had to extvfe hmjclje frcm intrufin into thiamploynent. 
 1 1 .The manntr & order ofhs proceeding.both in the Tranflation andEx- 
 pcfition ; with a proteftation both ef tbetintegritie of his intent in this 
 Treatife, and in all fuch proceedings , as hee hath pmpofed about the 
 Pfalm cs. 
 
 A i Chapter 
 
The Contents. 
 
 Chapter IIII* 
 
 I. The different opinions of the ^v^zts, concerning the InflrumentaU 
 Author <?/>&* Pfalmes; and how it is likely, Dauid was Author of them 
 all. I ^Whether he might be Author of the po. VCz\mc,which is intitu- 
 led A Prayer of Mofes ,the man of God. II I. That thofe which are 
 infiribed, Of Solomon, may be Dauids. That Afaph,Iduthun,Ethan, 
 ^mznyandthefonnesofChor^ratherMuJttMns and Singers, then com- 
 poJersoftbeVhkncs. How this difference may bee fomewhat reconciled-, 
 and that the holy Ghofi being knowne to be the principall Author, the dif en- 
 ting in opinion about the Inftrument ,need not beofenfiue to any. I V .The 
 herejies of the Manichecs,Nicholaitans, W Iewesi concerning Dauid. 
 
 Chapter V. 
 
 I. The Icvvcs deny D auid to be a Prophet : their Reafonsand Argu- 
 ments confuted. Il.O/Prophecie ; the degrees thereof \ and what is 
 required in 4fr**Prophet* lll.That Dauid was a true Prophet. The 
 Ob\t&.sofhis Contemplations; andthathee attained to the highest de- 
 gree o/Prophecie. I V '.The caufe why the latter Rabbines began to de- 
 ny himto be 4 Prophet* The inuention of f6«rThalmuth ; their Impu- 
 dence difcouered ; andDzuidprouedto be a Prophet,^^ by holy Scrip- 
 tures, and out of their owne Thalmudifts .• fuch Authoritie as they cannot 
 deny! V&ajily, a brief e commendation of that Kingly Author. 
 
 Chapter. VI. 
 
 I. Of the Names, by which the Books of Pfalmcs is knowne, The rea- 
 fons wherefore it was calledthe? falter; andby what Authority wee name 
 it The Books of Pfalmes. I l.Whether it ought to be accounted one ; or 
 dmided into fine Bookes, according to the vfe of the Hebrewes. 1 1 l.Of 
 the number of ^ Pfalmes, Of the hundred and one andfifiie Pfalme, 
 which is found in the Greeks . And of the Trinitie of Fifties , which is the 
 iu& number of thofe that are Canonical 
 
 Chapter VII. 
 
 I. Of the Order and Difpofition*/ ffo Pfalmes. That it hath not 
 beenethevfe, to orderLynck Poems according to the Courfe of Hiftory. 
 I I.The Argument of the whole Books ' and the reafons why as it is now 
 di[pofed,it cannot be di/linguifhed according to the feuerall matters there 
 treatedof Ill.The reafonyeelded by himwho thinkes it may : and the 
 Difpofition */ffoPfaltcr , according to a latter Expofitor. I V.A 
 Memorandum, touching the numbring of ffo Pfalmes in the vulgar La- 
 tine* 
 
 Chapter VIII. 
 
 I. OAMnfcriptions or Titles o/t^Pfalmes* The vfc and benefit 
 
 of 
 
The Contents. 
 
 of them ; andlhat it was accounted an here fie to reieB them. 1 1. The di*. 
 tierjitie of the Titles ; and that neither the Perfons , the Instruments, the 
 T*me, nor any thing mentioned in them, is without fome my fiery, ■ 1 1 1. Of 
 thofe Pfalmes that are vntituled. I V.Of the word Selah, and the diners 
 Interpretations thereof. W The caufe of that Diuerftie: And what the 
 Reader may re folue among fo many deferences* 
 
 Chapter IX. 
 
 I. It is heerefhowne^ thai, contrary to the opinion of the Vulgar , the 
 Pfalmes are Originally in Verfe. W.The reasons why the maimer of 
 the Hebrew Poefy, therein vfed, is hard to be found', and how thofe aire 
 deceiuedjevbo imagine to fnde tt in all things futable to the Gttfkt andLz- 
 tine verfes, or to the Poefy of other Languages. 1 1 l.The Herefy of the 
 Anabaptills touching the Verfe of the Pfalmes. I V.Certaine reafons 
 whtch may be giuen, why the holy Ghofl fhould commend them vnto vs t 
 rather in Verfe then Profe, V .Anda fhort reprehenjion of fitch as an 
 haters ofP oehc, 
 
 Chapter X. 
 
 I. Of the meane eflecme which mojl men hane of the Voe&zofthe 
 Pfalmes ; andthecaujes thereof. I l.Of the Elegancie of their Poetie; 
 withafhort demonflration of it, out of certaine Pialmes inftanced to that 
 purpofe. I 1 l.Of thofe that are Alphabeticall ; and the Interpretation 
 of the Hebrew letters. I V.That the Pfalmes confift of diners kinds of 
 Poefie ; to wit, Heroicali, Tragicall, Paftorall, S atyricall, &ff. frith d- 
 ther things , concerning the Vozm of Vfo Pfalmes. 
 
 Chapter XI. 
 
 I. O/Muficke : the mutabilitie thereof; and how tmpoffibU it is to fnde 
 out what was amciently in vfe. 1 1. Of the Tunes of the Pfalmes *, and 
 what they ought to be ; with the nature,the power, and principal/ end ofMu- 
 ticke. I 1 LOf Singing ; when and by whom infiitutedin thepublicke wor- 
 fhip of God, both among Iewes <««/Chriftians : andwhat power or operati- 
 on it hath. I V ' .whether Muficall Inflruments be necejfary in diuine Ser- 
 uice ; what their Muficke ought to be. The Abufes that are to be aucided ; ' 
 and what regard is to be had to thofe Tunes, which haue beene dedicated to i 
 God. V.Of the Muficke, which Verfe hath naturally in itfelfcand of the 
 Muficall Inflruments vfed in holy exercifes. 
 
 Chapter XII. 
 
 I . What his belief e mull be of the Pfalmes, that would read them as hce$ 
 ought, and receiue profit thereby. I l.Of the /acred Trinitie : and what 
 he ts' to know and beleeue concerning that alfo, before he can vnderftandthe ' 
 Pfal mes. 1 1 1. Of the God-head and Man-hood of Chrift. I V.Of his 
 Natt wall and Myslicall bodie. V. Of Nature and Grace. VLOf the 
 
 Diueil 
 
The Contents. 
 
 Dwell and his members. VII. Of the feuerall Ages of the Law t and the 
 Church : and the vnitie of them throughout all the Ages of the World. 
 VIII. Of the Letter and the Spirit. Ofallthefe, and what is to be knowne 
 concerning them, before we can rightlj vnderftandthe Pfalmes. 
 
 Chapter XIII* 
 
 I, Of the frequent Rhetor iczWfpeeches which are vfed in the P falmes : 
 With their Allegories, Parables, /Enigmaes, &c. 1 1 . That fame places 
 are to be vndtrftood in another fenfe then the bare words feeme to carry . 
 III. Of the Names of God.Ofthe word Iehovah,y£ much m vfe among 
 tht latter Interpreters :AndofT\*\7\* Tetragrammaton .• Andwhat or- 
 der the Amcient Tranflators hane obferuedwherfoeuer they met with that 
 word, IV. Of the Names of Gods people .• And of the f laces where both 
 He and They arefaidto dwell. V . The Names by which the Law of God 
 is difiinguijhed. VI. The Names by which the Diuell and his Syna- 
 gogue is knowne. VII. Of the Hiftories of the Old and New Tefta- 
 
 • ment: And other things necejfary to be knowne, for our better vnderfian- 
 
 I ding of the Pfalmes. 
 
 Chapter XIIII. 
 
 I. OfthoEvct\iendcofthe?^\mcs 3 mregardoftheir Author, their 
 MatWr,rfwForme,4*<JfkirEnd. ll.Ofthefwdry Vkswhtcb a 
 Chrifiian may ham of them : How powerfully they haue wrought, both with 
 the children of God,andagainfl their Enemies : and why the formes of 
 PrayervyWi»#foPfalmes,rf»^^Scripture, excell all other. III. Of 
 certaine Abufes which are to be avoided m the Singing, and application of 
 them : andwhat Reucrencc is required in their Vfe. IV. A Jhort Petiti- 
 on/or a blejpng vpon this Work** 
 
 Bccaufe 
 
 warn 
 
<A C^TALOGFE. 
 
 BECAVSE I WILL NOT PRESVME 
 
 to deliusr any thing ^vntoyou 3 meerely njpon my owne 
 credit \ Befidemypriuatereafonsforthat -which I haue 
 done, it is alfo confirmed by teflimoniesof good Autho- 
 ritie. And hereyou haue the Qatalogue offuch Writers k 
 as Imade ^vfe ofinthis Prepa r a HON". 
 
 Flaminius* 
 
 A Gellius. 
 ^* Anaftafius. 
 
 G 
 
 Ambrolius. 
 
 Gefherus Solomon. 
 
 Athanafius. 
 
 Genebrardus. 
 
 Alexander ab Alexandre. 
 
 Gregorius Nazianz, 
 
 Ariftaea. 
 
 GregoriusNifl. 
 
 Auguftinus. 
 
 Galatinus. 
 
 B 
 
 H 
 
 Bafilius. 
 
 Hieronymus. 
 
 Barachias 3 Rabb, 
 
 Horatius. 
 
 Beda. 
 
 Hugo Cardinalis. 
 
 Bernardus. 
 
 Hilarius. 
 
 Bellarminus. 
 
 
 Burgenfis epifcopus. 
 
 I 
 
 Buxtorphius. 
 
 Iacobus Magn.Brit.Rex. 
 
 
 Iacobus de Valencia, 
 
 C 
 
 Iuftinus Martyr. 
 
 Cafsiodorus. 
 
 Ianfenius. 
 
 Clemens Alexandrinus. 
 
 Iofephus. 
 
 Caietanus. 
 
 Ionathan Abenhuzieh 
 
 Coppcn. 
 
 Ioachimus abbas. 
 
 
 Ilidorus. 
 
 D 
 
 lohamSeldcnus. 
 
 Drufius. 
 
 
 Dionyfius. 
 
 L 
 
 DauidKimchi, Rabb. 
 
 Lyra. 
 
 
 Lorinus^ 
 
 E 
 
 Leontius. 
 
 Eufebius. 
 
 
 Euthymius. 
 
 M 
 
 F, 
 
 Mollerus. 
 
 Fagius. 
 
 MarianusVi&ori* 
 
 
 Mofes 
 
ji Qatalogve. 
 
 Mofes Maimonides. 
 
 O 
 
 Origen. 
 
 P 
 
 Philo/Mfc*/. 
 Philafter. 
 Plinius iunior. 
 Plutarchus. 
 
 R 
 
 Reuclinus. 
 Rabanus Mauius» 
 Rufinus. 
 
 Rabb: Solomon, 
 
 Saxo Grammaticus. 
 
 Suidas. 
 
 Sixtus Sincnfis. 
 
 Septuag.Tranflatio. 
 
 Scaliger Io. 
 
 Sacrse Script.tranfl.Angl. 
 
 T 
 
 Trcmelius. 
 Titelmanus. 
 
 Thoracius Conftantinus. 
 Theodoretus. 
 
 Errat4. 
 Page'**. line 45. Ra4c/vKtft > p.tf .gx. E«ade*##JWf ? p.tXG t liae g*.KTPI02. 
 Sec the rcftjia the laft page. 
 
 D 
 
 A 
 
 ■ 
 
 
WHEREIN ALL 
 
 QREATVfLES ARE ^PKOFOKeD 
 
 TO IOYNE TOGETHER, IN 
 
 P RAT S E OF THEIR A L~ 
 
 MIGHTIE CREATOR, 
 
 Ome,0 Come; With facred Layes^ 
 Let vs found Th'A lmightib's Praife. 
 Hither bring, in true Concent, 
 Heart, and voice, and Inftrument. 
 
 Let the Orfhurion fweete 
 
 With the Hdrpe and f/V/meete* 
 
 To your Voices tune the Lute ; 
 
 Let nor Tongue nor String be mute $ s 
 
 Nor a Creature dumbe be found, 
 
 That hath either voice or found. 
 
 Let fuch things, as doe not Hue, 
 In Still-Muficke Prayfes giue. 
 Lowely pipe, ye Wormes that creepe 
 On the Earth, or in theDeepe. 
 Loud, Aloft, your Voyccs ftrainc, 
 Beafts and Monfters of the Maine. 
 Bird s,y our warbling Treble fing. 
 Cloud s,your Peaks of Thunder ring, 
 Sunne and Moone, exalted high'r. 
 And You Starrcs, augment the Quire. 
 
 pome, 
 
 J 
 
A Sonnet. 
 
 Come, yc Sonnes of Humane race j 
 In this Chorus take your place : 
 And, amid the mortall throng, 
 Be you Maifters of the Song. 
 Angels, and celeftiall Powers, 
 BetheNobleft Tenovr yours. 
 Let ( in Prayfe of God ) the found 
 Runne a neuer-ending Round j 
 That our hdly Hymne may be 
 Euerlafting , as is He . 
 
 From the Earth Waft hollow wombc, 
 Mtt/tck's deepeft Base (hall come. 
 Seas, and Flouds,from Shore to Shore, 
 Shall the Covnte r-T e n o v r roare. 
 To this Confort ( when we fing ) 
 Whittling Winds,your D escant bring : 
 Which may beare the found aboue, 
 Where the Orbe of Fire doth moue ; 
 And fo climbe,from Spheare to Spheare, 
 Till our Song Th* Almightib heare. 
 
 So (hail #ir,from Hcauen'shighTowrc, 
 On the Earth his Blefling (howre : 
 All this huge wide Orbe we fee, 
 Shall one Qgfre, one Temple be. 
 There our voices we will reare. 
 Till we fill it euery where ; 
 And enforce the F tends y that dwell 
 In the Aire, to fink to Hell. 
 Thcn a O come ^ With facred Lutes ^ 
 Letvs found Tft At might lag Praifc. 
 
 
i Chap. 
 
 i. 
 
 
 A PREPARATION 
 
 To the Pfaiter. 
 Chapter I. 
 
 J be Authors Exordium : wherein be/hewetbtbereafons 
 whereupon he was mouedfirft to theftudy of the Pfai- 
 ter, and afterward to write this Preparation : He 
 complainetb aljo on the ignorance of the common peo- 
 ple y "witb their abufe and difefteemeoftbeVhlmcs : 
 andjbey>eth the benefiteand<-vj'e of this Treatifc. 
 
 HAVE found both by experience in my felfe, 
 and the example of others , that there is dan- 
 ger in idlenes.And amongft vs yong men(who 
 ipend the belt of our dayes with thofc many 
 bleffings of youth, as if we had receiued them 
 onely to further vs in licentioufhefle) euen a- 
 mong vs fo many haue I feenc ouertaken with 
 fuch inconueniencies,as bring too late repen- 
 tance; that I was afraid,if I altogether fhould 
 haue ficpt out the morning of my youth, without en-uring my ielfe to 
 feme employment: either thecankred ruftineffe, which vl'ually ac- 
 companies floth, would make me wholly vnfit for all affaires; or the 
 being out of action, might giue euill temptations the opportunity, to 
 get the vpper hand. 
 
 Morcouer; I am not fo ignorant, but that I know a time will come 
 (and it may be fuddenly) when as well I,that haue but one talent, fhall 
 be called to account for it, as he that hath fiue . And therefore I durft 
 not but feeke out lome honeft endeauor; that when our great Mai- 
 mer fhall pleafe to require my laft Audit, I may haue the witneffe of a 
 good confciencc, that I had ( at lead) a defire to occupie the portion 
 which I haue receiued, to his glory. And fo much was my oucr-earneft 
 longing to be doing,that I muft cofelTe,it grew ripe,before my discre- 
 tion ; which made me bufie, before I knew how to do any thing well : 
 as too apparantly appeared in thofe my S at jricall Poems. For, in them, 
 you may perceiue(fure I am, I find there) fo many childifh ouer-fights 
 
 B and 
 
 Want of em- 
 ployment is 
 the cauleof 
 young-mens 
 mine. 
 
 We muft all 
 giue account 
 both of our 
 time, and the 
 gifts we haue 
 receiued. 
 
A Preparation to the Pfalter. Chap. 
 
 2.. 
 
 Hec that hath 
 
 but one Ta- 
 lent hiu ft no:; 
 hide ic 
 
 Difficile eft Sa- 
 tyrem nonfcri- 
 bere. 
 
 and abfurdkies , that if then I had hot the fewneffe of my yeares to 
 haueexcufed the greenneffe of my wit, with the teftimony of my 
 owne knowledge that my zeale was to doe well; I fhould long be- 
 fore this time haue be'ene afhamed of them , as ridiculous : and yet 
 not for that they may feeme fuch to fome nice Criticks . For, what they 
 recken foolifh in them, I repent me not of: nor can I for any iuft rcafon 
 altogether renounce them or wifh they had neuer beene compofed. 
 But rather as their bold honefty hath gained me fome reipedt a- 
 mong honcft men : fo I truft they hauc done fome good, in which I 
 {hail one day find comfort ; feeing for that which is amifle in them, I 
 haue bene put to penance already , both in expenfes andreftraintof 
 libertie. 
 
 But what though my fbrwardneffe brought forth fomeouei- 
 ficrhts ; and thofc ouer~fights,drew vpon me fome troubles ? He that 
 defires in a long iourney, to get the ftart of his flothfull companions , 
 and for hafte runnes alittle befide the right way j fliall he doe well , if 
 dishartned with that error, he fit downe, and refolue neuer to go fur- 
 ther ? Should the NnHigater, who,at his firft putting to fea, hath a lit- 
 tle miftaken his CompafTe , or met with one rough Itorme, difconti- 
 nue his voyage ? Sure no : but if thefe might fo trifle without damage, 
 I may not. For I haue too well perceiucd , that all the inconuenience 
 which thofe Poemes brought vpon me, had not fo much endangered 
 my well doing,as idleneffe fince that time hath done : for which caufe, 
 I began a-new to thinkein what vndertaking I might reimploy my 
 felfe. Once hauing entered into confederation , howe vnfit I was in 
 refpe£r of many others , to make publike my ftudies ; I was almoft 
 quite difcouraged from writing ; and grew halfe refolued to keep e 
 that little wit I had,by employing it in fome fuch buiinefles, as might 
 affoord mee an humble and fafe quietneiTe , where I fhould neither 
 doubt the Thunder-bolts of iealous greatneffe,nor the Waitings of en- 
 uious defpight. But before that reioiution was fetled,my confdencc 
 vrged me to remember,that though God had not giuen me that great 
 mcafure of knowledge, which he beftoweth on many others ; yet 
 what he had vouchfafed,I was bound tovfefofarre as I might doe, 
 both to his glory, and the benefit of others ; and that it could bee no 
 better in me, then bafeft cowardize, floth, or diitruft inGod, to defift 
 from an honeit action, for fome fewe inconueniences. Befides, that 
 the opinion ofmy little fufficiencie might not disharten me ; my owne 
 experience tolde me, that although florifhes of Art,anddeep fchoole- 
 poynts,gained greateft applaufe , amongft thofe which gloried in the 
 aboundance of curious knowledges : yet one Treatife compiled after 
 that fimple manner, which to this wife age feems foolifh,makes many 
 times mo good Chriftians, then a thoufand volumes fluffed with 
 moft applauded learnings. 
 
 Vpon thefe confederations , I determined tovfemypenagaine: 
 but Vpon what fubiccH: moft profitably I might fpend my time , could 
 not fuddenlie be concluded on. for although the abufes of the times, 
 required mo Satyrs, I was vndifpofed to thofe Straines ; not becaufe I 
 feared they would bee diftaftfull to any : for (though fome cannot 
 
 brooke 
 
Chap . i . ■ A Preparation to the P falter. 
 
 brooke it)a time may come, -when I fhall in another kinde reuifite their 
 Amem ftables. It is feared, the villanies , and impoftumated vlcers 
 ofthis.age will yet grow rip'er : and then (perhaps) ydu may fee fome 
 foule fores launch againe ; and a great deale of corruption difcouered, 
 that hath beene fairelie skinned ouer a long while. Vntill that time 
 fuch a taske,as I thought , was to be deferred. And by that 
 
 come 
 
 meanes many moneths Were fpent, in which I was vncertamely carried 
 to,andfro,inthechoyceofmy fubie£t; one while affecting this, ano- 
 ther while that, vntill many things were begunne^which ate now neuer 
 like to be ended. 
 
 But at length, hauifig vpbn iome occafion , taken more notice of 
 the excellencie of the Booke of Pfdmes y xh<zx\ I had formerly done ; 
 and vvfthall,obferuing what poore efteem thofe incomparable Hymns 
 haueamongll: the common fort of men, hi refpeft of that which the 
 chgancieof prophane Poemt hath obtained, Seeing trimmed vp in 
 thofe their naturall ornaments ofPoejy, whidh the Pfalntes haue bin m 
 fome fortdepriuedof: I grew fomewhatiealou{lyde{irous,to fee the 
 Maieftie of thofe writings (if it were poffible) in fome meafure rclto- 
 red^eirher by the publique appointment of the Church,or by him , on 
 whole priuate endeauours GOD {bould bepleafed to giue a blefling 
 to that purpofe. And hideede, many I heard of that had made an en- 
 trance thereunto : but it feemes they were either difcomfitted by the 
 greatnefle of the Work, or hindered by other employments,or dilcou- 
 raged by cenfurers : fori could fee no mans endeuours likelieto come 
 to light, that had engaged himfelfe in that enterprize. I determined 
 therefore, to depend no more altogether on other mens labours; but 
 refolued to make triall, what I my felre could that way performe. For 
 though in refpect, both-of my outward fortunes, and inward infurfici- 
 encies, I might feeme the moft vnfit of many thoufands ,-to aduenture 
 on a bufinefle of this kinde \' it pleafed God (I hope I may fay fo) to 
 put into my heart the thought of fuch arrvndertaking : which good 
 thought beeing entertained, made me earneftlie affe£t the enterprize. 
 And that afte£tion growing ftronger (by the diuine afliftance)hath en- 
 abled me to fome performance : which I giue God harty thankes 
 for; and am contented (fo my good meaning may not be deemed arro- 
 gancie) to prefent itvp, as amiteintotnetreafurieofthe'Church, to 
 be employed for the benefit of fuch, as fhall neede it. And the more 
 boldly I offer this, becaufe I amaflfured/ thatifheanpurchafe but 
 halfe fo much good to the Reader 4 as it hath yeelded mee comfort in 
 mine owne foule, it willprooue a labour worth acceptance. For, af- 
 ter I hadp affed a fe we moneths in the ftudy of the Pfatmes , and th at 
 my dull foule began to be fomewhat fenfible of their vnfpeakeable ex- 
 cellence, it pleafed God fo fauourably t<3 .further my poore endeucur, 
 that I more and more apprehended their worth, vntijl they had eucn ra- 
 uifht me with an extraordinary delight' in their beauties*And confi- 
 dering, how many vaine corruptions my heart is clogd withall, and 
 how contrary thefe holy delicates are to the appetite of flefli & bloiid; 
 fo wonderrull pleafing haue I found them, that Ithinkeloughtboth 
 thus to confeffe it ,& alio acknowledge it Gods exceeding niercie to- 
 
 B a wards 
 
 G'ocTh the 
 
 Author ©fo- 
 il cry gocd 
 purpofc. 
 
A Preparation to the Pf alter. Chap. i. 
 
 The occafiort 
 of this Prepa- 
 ration. 
 
 i.King.7.3. 
 
 wards me : For were the loue of goodnefVe fo conftant with me, that 
 I might euer feele in my foule that mealure of contentment , which I 
 haue beene at fome time fenfible of^ when I haue giuen ouer my felfe 
 to the contemplation of thofe facred Myfteries; I call God to witneffe, 
 that in refpedt thereof, I could triiely fcorne and contemne the grea- 
 ter felicities of the world : yea, forry am I (yet wifh I could be more 
 forry) that my imperfections are fuch, as I may not be at all times ca- 
 pable of the fame delight. Howfoeuerjl giue God praife,in whofe will 
 I am well pleafed * And I hope that he , who hath wrought the defire, 
 will either one day enable mee , to loue and feme him with more per- 
 fe£cion,or let his grace be fufficient for mee, and turne all ( euen the 
 finnes that I haue committed)to his glory with my aduantage. 
 
 But hauing(as I faid before)l*pent fome time vpon the Pfolms,& from 
 thence reaped fruicl to my great fatisfactin and contentment , I found 
 mixt , with that ioy which my foule felt in their excellencie, a iuft for- 
 row for that contempt(or at leait neglect) which I perceiued they were 
 fallen into among fome. And therefore, after I had made an indifferent 
 progreflion,both intheTranf!ation,andExpofition; fearing all my la- 
 bour would be made frultrate, by that ignorance and vnpreparedneffe 
 wherewith many Readers would haue a,duentured thereon; before I 
 waded any further in my firft refolution,I thought it not ami{Te,to fol- 
 low thecourfeof thofe wife Phyfitions, that firft prepare both the 
 minds, and bodies of their Patients, before they will aduenture the 
 pretious remedy of their health. And I may alfo fay, that it fareth with 
 me, as with thofe Xepers at the gate of Santaria.For. 3 they hauing re- 
 frefhed themlelues with the fpoyle of the Aramits, and hid filuer and 
 gold, and raiment, for their owne vfe, thought fome mifchiete might 
 come Vpon them, if they longer concealed die good tidings from the 
 Cittie: So, after I had difcouered the rich myfteries , which beyond 
 my expectation I apprehended in the Pfalmgs , I feared fome euill 
 would befall me, if vncharitably I ftiould haue concealed from others, 
 what they needed, and lay in my power to let them know. 
 
 For hauing been heretofore ignorant my felfe,of thofe things which 
 are deliuered in this Treatife, I yet remember, that I was farre wrong 
 from the conceit, which I ought to haue had of this Booke • and that 
 my defire was exceeding great, to bee fatisfied what the opinions of 
 the moftlearned Fathers were,concerning fuch particulars as hereafter 
 follow . Imagining therefore, by mine owne inclination , that the like 
 curiofitie might pofTefle other men, but efpecially feeling the profit of 
 it in my felfe, and a likeliehood that (to the glory ofGod) it would be 
 both a furtherance for the better vnderttanding of the holy Booke of 
 Pfitlmes, and a meanes to remooue fome fuch fcrupulous , and neede- 
 leffe doubts, as might offend the weake and vnlearned Reader : euen 
 in confederation of this , I was filled with an earneft defire , that other 
 men might be inftru&ed in v. hat 1 knew. And feeing none hath before 
 me (to my knowledge) vndertaken fuch a worke, I thought it my du- 
 ty (hauing by dilligent ftudy enfbrmed mine owne vnderftanding) fo 
 to endeuour, that thofe, who by reafon of other employments, could 
 not attend the like fearch, might reape fome benefit from my labours, 
 
 as 
 
Ch 
 
 ap. 
 
 r. 
 
 A Preparation to the Pj alter. 
 
 as I had often done from other mens . And to this end, hailing gathe- 
 red (as I was able) fome fuch notes and directions, as might both de- 
 fend my particular vndertaking, and inftru£fc others in the general! 
 knowledge of the Pjalmes, I began in the name of the blcflccl Trinity, 
 to write this Treatife, intituled A Preparation to the P falter : which be- 
 ing diuided into fundry Chapters, fuch particulars as I hold neceflary 
 to be difcourfed of, are mentioned in their prefixed Arguments. 
 
 And I hope no man will thinke fuperfluous ,- or needeleffe , that 
 which I haue done: for if they can but confider,how needetull fuch vn- 
 dertakings bee , by reafon of the ignorance which is found in mod: 
 men, they fhall contelfe, that heere is nothing but to fome , or other, 
 fhalbe both new^and to good purpofe.For thole that are the greatefr 
 Clarkes, may remeniher,that there bee alwaies liich, as ftand in neede 
 of an AB C, though they bee pall: it. Yea, if I fhould here fet down<r, 
 what ignorance I haue cifcouercd to be amongft vs ," in things apper- 
 taining to the Pfalmes, and what queftions haue beene asked me, fince 
 I vndcrtooke this taske ; they would beleeue this Preparation were ve- 
 ry necefiary, and that thele Hymns ofDattid y are farre greater ftr an- 
 gers then they fceme to bee . C.ertainel am, that no Scripture is halfe 
 fo frequently read or fung,as they are : and as lure it is, that no booke 
 is fo little vnderrtood.; none is more necefiarie,and yet none in refpeft 
 of the necemne, more vnprofitably vfed. For though many fing them,- 
 vericfew remember to thinke of what they fing . Some out of a blind 
 deuodon thinke of it,- but not according to knowledge ; and therefore 
 doe often miftake the meaning of the Prophet ,and mifapply that which 
 they fing or fay * Others there be, who dare not fing them at all, be- 
 caufe they are confounded in their vnder {landing , either through- 
 their difficulty, or that little dependencie which in their opinions one 
 matter feemesto haue vpon another. 
 
 This hath made the common people leaue the facred Hymns of the 
 Holy Gbofi } for the imperfect inuentions of Men. And many of them 
 had rather fing fome good ballet of Robert fV/fdoms , then.the belt of 
 thefc ProphcticallOdes : whereas, if they vnderftood what puddle wa- 
 ter they offer to GOD, when they might prcfent him with the li- 
 uing ltrcames of his owne pure fountaine, they would bee aixiamed of 
 their choyce. And if they did truely vnderitand thefe Pfalmes , they 
 fhould well pcrceiue, that whatfoeuer occafion they had, either for 
 pr ayer,praife,or thankfgiufng,t"hcy had it in fome one" or other Pfalm, 
 according to their owne intentions ( if they intended as they ought) 
 and that lb powerfully expreft, as it is irnpolfible to finde wordes bet-? 
 ter futing to a zealous dcuotion , or more able to expreffe the paffio- 
 nate defires of the foule. And if they wifh to make that which they doe 
 pleafing vnto God, there is no way fo likely as to come vnto him fo 
 fpeakingas his holy Spirit hath in the facred worde directed them to 
 fpeake : which fhall bee 1 further declared in the laft Chapter of this 
 Treatife. 
 
 ManyrcafonsI could riroduee, to prooue that this Preparation 
 will be no more then isneedefulkand (as I could make it well appeare) 
 there is not the fmalteffc point therin deHuered a but may be necefiary to 
 
 B 5 fome, 
 
 IL 
 
 Of thenecel* 
 fity of this 
 tracl in i efpeft 
 of the com- 
 mon igno- 
 rance. 
 
 III. 
 
 The benefit of 
 this Trtatifc. 
 
 ! 
 
A Preparation to the Pf alter. 
 
 Ch; 
 
 Ieron,Epi(l.par. 
 a. ad Cyprian, 
 tpift.40. in cx- 
 pofPjal.fy. 
 
 Augttji. lib. 1. 
 de Genef.contra 
 Mtnich. 
 
 fbme,either for the vnderftanding of the Pj'almes ; with the true vfe 
 and efteeme of them ; or for the auoyding of fome offence that may 
 be taken by vnskilfull Readers. This,I peri wade my felfe , thofe that 
 arc modeftly iudicious will finde and acknowledge. For ouer and a- 
 boue the defence of my particular vndertaking, I feare not to pro- 
 mife thus much; that by the helpe of this fimple labour of mine , men 
 vnlearned (if they haue any reafonable meafure of grace, with an in- 
 different riaturall capacity) fhallby indultnous conlidcririg what is 
 here deliuered,bealmoftable,without other helpe, to betterthem- 
 felucs in the vfe and vnderitanding of the Pfalmes , as well as by the 
 helpe offomeExpofitions : and this aduantage is gotten by my for- 
 mer ignorance.For if I had entered hereupon , in that height of know- 
 ledge which many haue ; Ifhould not haue remembred other mens 
 wants, butpaifed ouer many neceffary things, as though all men 
 knewthem,becauiel did. 
 
 Thus haue many done; partly, out of forgetfulneffe , a v nd partly, 
 out of a vaine- glorious defireto be efteomed learned . And fo it often 
 comes to paifc, that whilit their great knowledges are admired by a 
 few,thofe many that are in greateit want of initruclion , had neede of 
 expofitors to expound their expofitions: Such,blefled Ierome complai- 
 neth of in his time : ior,faith \\t y Hocflen[j 3 nim'tum difertts acciderefo- 
 letjtttmaior fitwtcUtgentU dtjficultai in eornm expUnationibus quamin 
 bis qua explanare conantur. That is ; It is often feene in many of our ex- 
 pofitors, that there is more difficulty of vnder(tanding,in their expla- 
 nations, then in that which they endeauour to explaihe. So ; Saint 
 Attgtiflin in one place,doth in a manner checke himfelfe, for that fome 
 of his Tieatifes , againftHereticks,were ouer difficultly handled for 
 meane capacities , approouing the Chriftian ingenuity of thofc,who 
 had admomfhed him to bee more plainejfor in being fo, th- ignorant 
 would bee the better initrudted : and,as there it is faid , the learned 
 would vnderftand him neuer the worfe.But I will haftento the matter: 
 And the firft Proportions that I purpoieto handle , concerning the 
 Pfalmes, flialbe fuchy as do both appertaine vnto them in general!, and 
 tend alfo to the defence of mine owne particular vndertakings. And 
 what thofe are, with the manner of my proceeding (if God permit) 
 (halbe deliuered in the firftpart of this Trcatife. 
 
 Chapter II. 
 
 I. The frmolous opinions of thofe, ypho deny that the 
 Pfalmcs 3 or any part of holy Scripture 3 may beefafely 
 tranflatedinto Verfe, are here anfwered, and the occa- 
 fion of that error dijeouerd. ll.Jhe confutation of their 
 many obieBions who are impatient of any new transla- 
 tions of the Pfalmes j for fear ojinconueniency W\A 
 
 Briefe 
 
;». 
 
 *r 
 
 ^4 Preparation to the PJalter* 
 
 7 
 
 *^- 
 
 'Brife digreffionjoucbingthe Septuagint tranflation, 
 i[f that in the Chaldean tongue^calledthe Thargum. 
 I IV. Of fucb things as are obieShed again/} the liberties 
 yvhieh may be commendably y fed in a tranflationj,\vhh 
 a defence ofthenjariety of Meafures, ^ other things 
 touching the right ypay oftran/latingthe Pfalmes. 
 
 O oppofc this my proceeding, I do expect an armie of 
 imputations , and that many obiecrions fhall bee 
 brought againfl me, to make fruttrate my paincs; for I 
 baits difcouered a whole troupe of them, ready to try 
 the Arength of my Apologies : And thefc are framed 
 by three forts of men. The firft arefuch, as abfolutely except againft 
 the whole wcr 1 Ke . The fecond,diflike onely fome particulars , or the 
 manner of doing it. And the third takeexceptions againfl me for vnder- 
 takingit. The former of thefc three may alfobee diuided into two 
 companies. The one of them dif-allowes all translations of holy fcrip- 
 ture into Metre /The fecond allowe Mctte, but are obftinatc againfl: all 
 new tranilations. To filence the firft,I could produce many Reuerend 
 mcm& of Authority in the ChurcH,that haue mentioned the translation 
 of fome parts of holy Scripture into Verfe^with approbation & refpecl: 
 But becaufe they would feeme to giue reafons for their diilike, I chufc 
 rather to confute their reafons. 
 
 Firlt,whereas they fay that ferfe cannot rctaine that grauity, which 
 becommeth the authority of holy lcriptures, it is falfe: for how can that 
 ipeech be denied to haue in it grauity , wherein euery word and fylla- 
 ble rouft be considered in quantity and number ? or who can bee fo 
 ignorant, to thihke fo, but fuchas are altogether Itrangcrs vnto the 
 Mufes} For in cucry language, Verfc hath more elegances then frofe 
 can haue. And I am or opinion (not without warrant of good authori- 
 ty) that it was partly by reafon of the extraordinary maiefty and plea- 
 fin gncs \vhich is in Numbers, that the holy Ghoft chofe in them (rather 
 then otherwile) to let downe thefe Myfteries, as the moft fitting lan- 
 guage to exprefletacrM things; which fhall hereafter appeafe more 
 at large. 
 
 Againe; they haue fu'pjtofed it impofTiblc for the Tranflator fo to 
 keepe himfelfe to theOriginall (in a matter where euery letter and 
 fyllableis offuch rijome.it) but that either for the Meafttre or the 
 Ryme, he fnallbc fometime forced to let go much ofthe true meaning 
 of the words: But this is alio a mil-take. For I am certaine, that if 
 there be any one,who can in Profe deliuer intirely the trueft andmofl: 
 proper fenfe of thefe Poems, it may be as well exprefled in ^r/r.Yea, 
 I beleeue, and dare maintaine,that;thcy may be much better and more 
 naturally done into Numbers then into Tiofe . For if they haue at all 
 times(as thole w r ho vnderfland them know) a power aboue the reach 
 of common language , then queftionlefle in exprefling things of their 
 
 B 4. owne J 
 
 . 
 
 The three 
 forts of men 
 that except a- 
 goinft die Au- 
 thors ynderta- 
 king. 
 
 Their fir ft ob- 
 ieftionanfwe I 
 red,whodilai-| 
 Jowe alltranf- 
 lations of the 
 Holy Scrip- 
 tures into 
 verfe. 
 
 Aug.facr. Muf. 
 lib.6. 
 
 Vide Cap. $. 
 Obiefl.a. 
 
 Aftfw. 
 
A Preparation to the Pfalter. Chap, t . 
 
 Thar which 
 
 was at hr ft 
 written in 
 Ve rfc, can ne- 
 Hcr be fo grace 
 fully turndm 
 to Profe, as in 
 to Numbers, 
 
 The caufe 
 why Poefy hath 
 beene flandc* 
 red with lying, 
 
 Why the Pa- 
 fifti allow not 
 our translati- 
 ons of the 
 Pfilmctuxto 
 Vtrfe. 
 
 owne quality, they haue much more efficacy; and that which is at firft 
 written in meafured words,can neuer be fo well and fitly opened, as by 
 the key oiPeefy. The reafon is; There are fo many Phrafes peculiar to 
 that kindofwritinig,fo many Metaphors vnufuall in Prafefo many Hy- 
 perboles, and a multitude of fuch liberties and concensus are onely pro- 
 per to it felfe ; that they can neuer be retained in Prof* , biit either the 
 Tranflator will mane the fimplicity becemming that fpeech, or quite 
 darken theMaieftieof bis Originall : elpecially ifhee bee one of thofe 
 many, who are not refpectiue to the quality of Numbers. 
 
 And what is it elfe , which maketh the blockifh multitude to lay 
 on Poejy ,thzt vniuft and fhamefull imputation of lying, but their igno- 
 rance of thofe deepe Allegories and becemming Liberties which it 
 challengeth?or elfe their not vndeiftanding of the beauty and vfe which 
 they haue in their owne places, becaufe they often finde them impro- 
 perly thruft into a langua ge vncap able of fuch elegancies? 
 
 But what need I labour further in fuch a friuolous obie£Hon?For eue- 
 ryordinarie capacity may fatisfie it felfe therein : and I know, this is 
 but the fond conceit of feme dull brayne,that cannot cr.dure the fweete 
 harmony otNumbers, which hath beene approoued commendable, c- 
 uen in fubie&s of this kinde, both by Example and Authoritie, almoft 
 in all the languages oiChrifiendome^vA that in euery A ge. Neuer was 
 there Man cap able of the pcwer,or fweetenefle ot Poefy, that thought 
 it vnpoffible or vnfit to expreffe the fongs of holy fa ipture in the Mea- 
 fures of that language wherein they might be read in Profe. But if 
 fuch a one there be, malicious policie rather then Reafon, is the ground 
 of his opinion ; as is that ofthePapifts. For though I muft conrefle, I 
 finde not fo much in any Authors of their : yet I vndcrftand, that fome 
 fe&aries and fauourers of the Church 6? Rome, haue of lateyeares dif- 
 approoued the tranflation of thefe Pfalmes into the vulgar tongues, 
 & l'coffed at the finging of them in the reformed Churches; in fo much, 
 that they haue in fcometearmed them GcncuaIiggs,vcA Beta's Ballets'. 
 yea, they haue extreamely, and more thenmodenly enueyedafwella- 
 gainft thofe vfed among the Dutch, as agamft the French and Englijh 
 Verfions. And to colour their InuecTtiues with feme fhew of Reafon, 
 for the moft part they except againft them, rotasthcyarc/T/f/r*, but 
 as they are defecYiue in the Metre, or in the matter , by reafon of their 
 being fo turned into Vtrfe as fome of them are. And therefore,I 
 know noway fo fit to put them to filence (and flop the mouthes of all 
 other Cauillers) as to correct what deferues amendment: And if that 
 were oncefo well brought to pafle, as me thinkes it might be, by en- 
 couragement,& good endeuors,I make no cuefhon.bit that all other 
 obie6tions againft tranilating , and finging of meafured Primes in our 
 owne tongue, would be foone aniwered. 
 
 But,as I faid before, I beleeue the fcoffing of our Aduerfaries , will 
 appeare to proceede rather from fome diueliih policy , then from any 
 iun caufe of contempt. ForifTconie6turenotamifie, the onely caufe 
 why the Pafifts (if there be any fuch among them) are enemies to me- 
 tricall tranflations of the Pfalmes into vulgar tongues, is (not their dii- 
 likc of them in Vcrfi, but) the very fame which hath made them difal- 
 
 lowed 
 
Chap. 
 
 2.4 
 
 A Preparation to the P falter. 
 
 <j 
 
 lowed in Pro/* alio) euen their feare leaft the holy Scripture , which 
 they euer fought to lock vp from the people, fhould by this meanes be 
 made knowne vnto them. 
 
 TheDiuell is not ignorant of the power that is in thefe diuine 
 Charmes. And they themfelues knowe well , that there lurks in Poefy an 
 enchanting fvveeteneffe, that freaks into the hearts of men before they 
 be aware ; and that (the fubiecl: being diuine ) it can inrufe by a kinde 
 ofheauenly Lnthufiafme , fuch a delight into the ibule, and beget fo ar- 
 dent an affection vnto the purity of Gods word , as it will be impoffi- 
 ble for al their moft powerful Exorcifms to coniure out of them the loue 
 offuchdilicacies, but they wil be vnto them ( as Dasiid faith ) fmeter 
 then hony or the hony combe. And this fecret working which ^Jrr/phath, 
 is excellently expreffed by our drad Soueratgne that now is, in a Poem 
 of hi?,laig fince penned. His words are thefe : 
 
 Tor Verfes power Ufke jt foftly glides 
 Through fecret pores ^and in the fences bides , 
 An d makes men ham that gude in them imprinted. 
 Which by thelearnedxvorkeis reprefented. 
 
 And a little before that; 
 
 Like as into thewaxe, afeales imprint 
 Is like afeale; right fo the Poet gent 
 Dothgrauetn vsfo viue his pafftonsfirange, 
 As makes the Reader halfe in Author change. 
 
 By reafon of this power , our Aduerfaries feare the operation of 
 the diuine word expreffed in Numbers \ and that hath made them fo 
 bitter againft our verfified Pfalmesiyeafa Ihaue heard fay)they tearm 
 the finging of them in our vnlgar tongues, the Witch of Herefy. But 
 'this I vndoubtedly beleeuc , that it hath vnbewitcheda great many, 
 who were before time deluded with the counterfeit fan&itie , and the 
 pleafingneffeoffuch fantaiticall Mufique as in an vnknowne tongue 
 is vfed in their affcmblies. 
 
 I come next to thofe who allow of Metre ^ but will <?iue way to no 
 new verfions. Among thefe I meet with fome thatput doubts not worth 
 the anfwering; and fome others againc, that frame obie&ions a little 
 better deferuing reply : fuch asthefejthat another Tranflation of the 
 Pfalmes into Numbers, being admitted of in our Congregations were 
 an Innouation not to be fuffered,by reafon ofthis inconuenience; that, 
 fay they, eucry man almoft,i s fo well exercifed in the Pfalmes and tunes 
 allowable in our Church,that he can make one of the Quire : whereas 
 if new notes and Meafures y ftiould be brought in their ileed , there 
 would be few or none in our aflemblies (as they thinke ) to ioyne to- 
 gether in that deuotion. They fay alfo, that diuerfity of tranflations 
 breed confufion ; that the fame we fmg is enough,and fo well perfor- 
 med, that another would be needelefle. And lafiy they imagine,that 
 any alteration in this kinde^would be offenfiue to many, and become 
 
 PC 1 9.1a. 
 
 The power, of 
 Poefy. 
 
 
 an 
 
 The finging of 
 Pfalmes in the 
 Mother 
 tongues, cal- 
 led the witch 
 ot herefy. 
 
 II. 
 
 Their obiefti- 
 ons who allow 
 no new tranf- 
 lation. 
 
xo 
 
 A Preparation to the Pfaker. Ghap. 
 
 2. 
 
 Anf wer to the 
 
 FirftObiefti- 
 
 on. 
 
 an occafion offcandall to the Church. 
 
 To the former of thefe three .,1 will anfwere; firft for my felfe in par- 
 ticular,and then to the obiedtion in genera 11. For if they put this doubt, 
 onely out of a priuate refpeft to the tranflation that I haue intended, I 
 muft tel them that they dreame of things beyond my prefent ayme.For 
 although I hope that my paines will not bring forth that which fhal be 
 vnworthie to be fometime read, and lung in priuate, by many deuout 
 members of the Church : yet doe I not, nor dare I,prefume to offer vp 
 my imperfect endeuours to be allowed in our publike affemblies be- 
 caufe our dayes yeeld many reuerend men, who ( ifchcy pleafe ) are a- 
 ble a thoufand times more fufficiently to performe fuch a taske,fbr the 
 publikc vfe. Yet as I haue done it for the delight of my owne foule, and 
 their contentments who in their priuate families,haue a defire with va- 
 rietie of Muficke to praife God ; If fo fomc more able one, would vn- 
 dertake to refbrme them alfo for the common affemblies, they might 
 be admitted without any fuch ftir or incbnueniencies,as our Obiectors 
 dreame of. For though a fuddaine change would be fome what harfh 
 a while: yet were they once fo well translated, that the Reader might 
 behold a little more of their owne naturall beauties in them- and if then 
 they were publifhed fome few yeares, for priuate \{es onely, they 
 would quickly weare thofe we now haue, out of all good opinion ; and 
 queftionleffe ( after a few yeares) become as eafie and familiar to men 
 of euery qualitie, as thofe now are : and fo this obie&ion, whether it 
 hath refpecT: to that which I haue done, or what others fhall hereafter 
 performe, will appcare altogether needleffe and ofno force; 
 
 The next Cauill is theirs, who to make fruftrate all paines in this 
 kinde, fay that the fame tranflation which we now vfe,is both enough 
 and without need of amendment. Indeed,I beleeue that manythinke 
 it enough; for I know,one is more then they defire or intend to make 
 vfe of: But I affe£t not a multitude of tranflations; if it were once well 
 done it fhould fuffice me rand yet I would not defpife varietie if all were 
 according to the truth. For what ifwe had them ten times tranflated,& 
 euery tranflation tending to the fame fenfe in each par ticular?they were 
 no more then enow : for by thatmeanes, if the capacities of the vn- 
 lcarned be not fitted in one Verfionjhzy may be in another. Moreouer, 
 thereby we fhall many times .become more certaine of the truth , and 
 doubtfull or obfeure places mould be made more perfpicuous. For as 
 § t ,AHguftin faith, The multitude of Inter freters doe more further then hin- 
 der thevnderfiandtng, if the Reader be not negligent. And ( faith he ) the 
 perujtng of diuers bookes hath many times opened the darker fentences. 
 
 But whether thofe Pfalmes we now vfe be fuch as need not to be a- 
 mended, I appeale to our learned and moft Religious Diuines ( for a- 
 mongft the molt eminent of them, I haue heard fome wifh earneftly for 
 reformation Si that point) or I leaue it to any indifferent vnderftanding 
 mans opinion,that wil take the paines either to confider them by them- 
 felues, or to copare them with the franflations in Profe. And the reafon 
 why I leaue thefe to fatisfie their owne Confeiences, is, becaufe I dare 
 not be fo bold as in particulars to difcouer our imperfections refpeci- 
 ally/eeing it is by fome fuppoied thatpublike Authority hath allowed 
 
 them 
 
 Reply, to the 
 
 fecondOb" 
 
 i§ftien« 
 
 tie Doftrfoi 
 Chrift.Ub.i, 
 eaf.u. 
 
Chap. 
 
 i. 
 
 A Preparation to the P falter. 
 
 ii 
 
 them to be receiued as Authenticall, But there be enow that can de- 
 fend me againltthisObie&ion, though I had beene altogether filent. 
 And therfore I will proceed to their exceptions, who abfurdly imagine 
 that fuch an alteration as this can be iultly offennue to a good Chrifti- 
 an,or fcandalous to the Church : which I hope fhall bee eafily confu- 
 ted. 
 
 For if any man bee thereat offended, it mult bee vpon fome ruft 
 ground,or elfe out of weakneffe. Nofufficient caufemay be alleadged 
 (that I know ) vnleffe it haue either darkened the w'ord of GOD, 
 orperuerted it. That diuerfity of tranflations arc no caufeor ob- 
 icurity,is already prooued out of Saint Auguftine : and that mine hath 
 beene plaine , and free from corruption of the Text , I truit fhall an- 
 peare, both by Authority, and the teftimony of euery indifferent Rea- 
 der. If weakenefTe be the caufe of diflike , I pittie them that are fo 
 weake; and would (if I knew their weake reafons) doe my endeauour 
 to Strengthen them in a better opinion. But neither fhall nor ought 
 it affright mee, nor any man well refolued, from a iuft enterprise, lor 
 although it be faid, wee ought not to offend our weake bretheren : the 
 meaning is , that wee fhould rather feeke to remedy their infirmities, 
 then footh their foolifh beleefe,in keeping from them & others,' thofe 
 things which are good and neceflary. 
 
 What fcandals they are which the Church may recciue heercby, 
 truft me I know not, neither can I conie&ure : vnleflc they deeme it 
 fomedifparagementtqher excellcnde _, not to haue had all things in 
 their perfection from the beginning. Which, although it may bee 
 thought fome blemifh, yet derogates nothing from her facred worth, 
 or reuerend Authoritie : becaufe being militant here on earth, it is as 
 naturally incident for her with the Moone to wane, and grow fuller, 
 againe and againe , as for the Church triumphant in Heauen to haue 
 continued & eternall perfections. We perceiue,that in many things the 
 difciplineof the Church hath beene heretofore amended; and that fuch 
 errours as haue crept therinto by the negligence or ignorance of fome , 
 haue beene carefully rooted out againe by the diligence of others , 
 whom God hath ftirredvp to that purpofe : And fhould wee fuppoie 
 they had beene leffe blame worthie, it'in thofe times, for an imaginary 
 credit to the Church, they had winked at thofe abufes, or plaitered 
 them ouer,in ftead of reforming them ? But perhaps they will fay. there 
 is no great matter of difference betwixt the Text,& the Pfalmes as they 
 are now vfu ally fung. I would there were lefle : but why fhould there 
 be the fmalleft thing questionable, if we know how to amend it ? If we 
 efteemethe matter of little importance, a little labour will aker it : and 
 the more is our fhame if we long fuffer it to continue vnreformedj Shall 
 we plead Prefcription, and fay, Thus our Forefathers haue receiued 
 them ? That were fbolifh : for fo Turkes and other Infidels might plead 
 for their Idolatries^ or fay that change will breed inconuenience;and for 
 the fame anfwere in other things we haue condemned the Papifls. I 
 will not fay that our Pfalmcs, as wenow flng them containe any thing 
 contrary to the word of Go d: nor would 1 haue thofe who perfor- 
 med that religious worke, robbed of any good opinion that is due vnto 
 
 them. 
 
 The third ob- 
 ieclion. 
 
 The Church 
 militant harh 
 not a ccntinu 
 ed perfection. 
 
 Frefcriptionis 
 not alwaicsa 
 good pica. 
 
J2, 
 
 A Preparation to the Pfalter. Chap.i 
 
 Perfection 
 comes by 
 degrees. 
 
 them. For howfocuer they failed of that exa&neffe which might haue 
 beene reached vnto ; yet their honed endeuour is to bee commended, 
 who(confldering their times)did well: and if they had beene inriched 
 with that meanes which fome haue fince attained vnto,they would haue 
 laboured to doe it better ; and might haue done Jo, without feare of 
 fcandall to the Church. 
 
 Nothing comes to perfection but by degrecs.They laboured accor- 
 ding to their Talent : we muft doe io according to ours : and thofe that 
 {ball comd after,ought,as farre as G O D ftiall enable them,to amend 
 what we fhall happen to ouerfee.For euery generation fhould as much 
 as inxhem lieth, make plaine the word of God to fuch as fhall come at- 
 ter.Ijut now this age is moft efpecially bound thereunto, aboue all that 
 are paft.For during many generations before vs, fuch a generall igno- 
 rance was fpread ouer all Chriftendorne, that both the iacred Scrip- 
 tures, and that holy tongue, wherein they were firft deliuered, was fo 
 rarely vnderftood, that much corruption crept in,and very few were a- 
 ble to fearch the fbuntaine from whence the words of life fprang. But 
 considering that former rarietie, the knowledge thereof is now com- 
 mon rand we may fay, that God hath in a manner miraculoufly lent 
 downe the gift of tongues againe into the Church,as he did in the time 
 of the Affiles. And it is almoft a wonder to fee how frequent the vn- 
 derftandingoflanguagesisnow become. Which doubtleffe is vouch- 
 fafed,that we might make vfe thereof to his glory : which wee can no 
 way better fet forth, then in making fuch a plaine and eane deliuery of 
 his word in our owne tongues, as fhall be moft fignificant and futable 
 to the maieftie thereof. 
 
 This is our duty , and this was the pra&ife of the primitiue Church. 
 For although they had the Scriptures tranflated into the Greek tongue 
 by the feuenty Interpreters in the dayes olPtolomy Pbiladelpbtts) which 
 tranflation ( left, as fome write, the enemies of the goipell fnould fay, 
 that they fet forth one purpofelyto maintaine their owne doctrines) 
 the Apoftles chofe rather to follow , then to make any new Verfton: 
 yet afterward, when negligence and ignorance had by often tranferi- 
 bing,let in fuch corruptions, as made it fomewhat quettionable , they 
 began to feeke for remedy, and many endeauoured anew to tranflate 
 them. About i^.yeeres after Chrift, in the dayes of Hadrian the 
 Emperour, there was one sigftila, a Profelit6 y vi\\o of a Gentile became 
 a I ewe, for loue of the fayre daughter of a great rich Rabbine. And 
 he to pleafe his father in law, addicted himfelfe to the ftudy of the //<?- 
 brew and Chaldean tongues : and for the vfe of the Iewes ( who beeing 
 then difperfed among the Nations,hadloft both Countrey,Cuftomes, 
 and Language ) hee tranflated the Olde TeSlament out of Hebrew into 
 Chaldean: and of that tranflation ( though hee were an hereticke ) the 
 Church made fome vfe.Then Theodotian,z Chriftian , tranflated it a- 
 gaineimoGreeke,intheraigneofCWwW#x: after him, Symmachns 
 vnder Seuerus did the like. After thefe againe Origcn vndertooke to 
 correct the Scauentic, and to reduce them what hee could to their firft 
 puritie. Since him, S*. lerome, anddiuers others haue after him alfo 
 laboured in the fame kind : who doubtleffe feeing the inconueniencies 
 
 Euery age 
 
 hath admitted 
 fome refor- 
 mation. 
 
 j laceb de.Val. 
 \praf.in Pf. 
 \tratt.6. 
 
 that 
 
el- 
 
 lap. 
 
 i. 
 
 A Prepdrationto the Pj alter. 
 
 J 3 
 
 that had happened by reafon of the negligence of former ages , ne- 
 uer thought it any inhirie to the Church, that fheegaueway to haue 
 the holy Scripture? made more plaine and eafie, by newTranflations. 
 Nor can I thinke, that any reafonable man doth imagine, that another 
 Verfion of thefcholy hymnes into Numbers ( although it were to be 
 vied in pi ace of the other) being well and carefully compofed, could 
 be Iefte allowable, or more preiudiciall then the late tranflation of the 
 whole Bible. But the truthis, there arc amongft vs a multitude offuch 
 peruerfe fpirits, which when they hauc once taken vp an opinion,are fo' 
 obftinate in their owne wilfulnefle, that(whatfoeuer reafons arc giuch) 
 like the olde ignorant Mafle-prieft, of whom the common tale goes, 
 they haue refolued, not to change their olde Mttmpfimus for a new 
 Sumpfimus. 
 
 And yet I fpeake it not,as accufing any in authoritie for being back- 
 ward,or an enemie vnto fuch a worke;fbr I had not, when I wrote this, 
 made triall of their fbrwardneffe : nor proceeds it from a rhinde affecled 
 to new things, nordifparagingtheolde. For although the multitudeof 
 new interpretations,bcing fin cerely performed, & carefully confidered, 
 may be a meanes to bring the Reader vnto a more certaine knowledge 
 of the truth : Yet I mutt confeffe, that I thinke the ouermuch hbertie 
 thateuery priuate man tooke vnto himfelfe in making and correcting 
 atpleafure, at the firf t,was the caufe of incertaintie, together with the 
 the Scribes negligence, in copying out that which the^ had. And I dare 
 beleeue, vpon their authoritie who haue (aid fo, that ifwe had the In- 
 terpretation of the Sepmagwt^s it was left vnto the Apoftlcs,we fhould 
 little need any more : for doubtles it was then incorrupt,and agreeable 
 to the Hebrew Text,at leaft in reipecl of the fenfe. Yea, if we will be- 
 leeue the opinions of the moil retierend Fathers of the Church ( which 
 in a greater matter I dare tfuft ) that tranflation was not made without 
 the inftigation of the holy Spirit.For when the time of the comming of 
 the Adefsixt drew neere,the holy Ghoft (to whom it did belongto pro- 
 uide for the good of C£r//£rkingdome,thc Church)forefeein£ the blind- 
 neffe & obftmacie of the /*»^/,with the calling of the Gentiles through- 
 out the world-about two hundred and fiftie years,before the corr.rning 
 of Chriit, he caufed Ptolo?tiie Pbiladelphus, King of Egypt } to haue a de- 
 fire of getting the Scriptures, or the Law of the Ierves } into his Librarie 
 among otr.cr Books. And to that end,he lent MefTcngers to Elie&er the 
 Pneft, to fend him Lxxii. men, skilful! in the Hebrew, Greeke, and 
 Chaldean tongues, that they might turne all the old Tcfiament, out of 
 the Hebrew into Greeke : which they performed, agreeing in euery 
 poynt, without ill manner of difference. Ttdomie held it therefore in 
 great efteeme, and preferued it in his Library/ And Eufebim giues fiue 
 reafons wherefore the holy Ghoft procured this tranflation before the 
 comming of Chrift.The firft was, becaufe the /iw£/,remaining in their 
 blindnefle, fhould not after the comming of Chrift, out of malice or 
 peruerfneffe, hide the Scriptures from the Gctitiles. Secondly,that they 
 might not deliiicr it falfified or corrupted.Thirdly,that,(as is aforefaid) 
 they fhould ilot fay, the Chriftians had made a tranfldtion after their 
 owne will. Fourthly, becaufe the Greekes who flourifhed in know- 
 
 C ledge. 
 
 III. 
 
 Adigrcffion 
 touching the 
 Scflusfint and 
 ih c Thar gum. 
 
 TheTranfTatr- 
 on of the Sea- 
 uenty vnder- 
 taken by mo- 
 tion of the ho- 
 ly Ghoft. 
 Eufcb. de pra- 
 pra. Euangcl. 
 lib. 8. 
 
 Augi/fl. de civi. 
 dei lib.iK. ca 4. 
 & dc Doclrin. 
 Chrift. tap. 10. 
 
 Vide Arifttx 
 
 biftor. 
 
 1 He rea forts 
 
 why it was' 
 
 procured. 
 
14 A Preparation to the Pfalter. Chap.i. 
 
 ledge, and were firft to be conuerted,ftiould haue the fame.And laftly, 
 becaufe it might the better be conuayed to the Latines, who being 
 Lords of a great part of the world, the Chriftian faith might be the 
 fooner difperfed ouer the earth. Thefe reafons if we beleeue(as me 
 thinke they are very credible) we cannot deny but that the Tranflation 
 o£thc Septuagint was at the firft molt pure and free from corruption: 
 and if it were now the fame without alteration, I thinke no Verftonto 
 be admitted, but what were agreeable thereunto; but feeing the diffe- 
 rences in the Copies, hath made fome fcruple,I will follow that which 
 the Church alloweth. And although it may differ in the manner of ex- 
 prefTing the fame : yet I truft,it fhall in effect cxpreffe one and the fame 
 tr uth, with that which comes neereft the trueft co$\coftbcSeptua<rint, 
 and the word in the originall, which I beleeue fhall be fuflicient to fal- 
 uation. 
 ObiecT:. But fome will perhaps obiecl, that if the tranflation of the Septua- 
 
 gint had in the Apefiles time beene fo pure, in refpecT of the right fenfe 
 of Scripture ; Why then did they fometimes cite it other wife then we 
 find it in that tranflation ?To this I anfwere : there is no place of the old 
 Teftamentalledgedbythe ApcJHes,but it is either according to the 
 Hebrew, or elfe the Greeke Copie then receiued ; which was queftion- 
 leffe in thofe dayes, the fame in fenfe , though not in words, with the 
 Hebrew. For if we may credite S. Augufiines opinion, they had the 
 direction of the holy Ghoft in that worke : and it well befitted the A- 
 ptf/?/(Pjfometimetoalledgethe Scriptures out of the Hebrew , fome- 
 times out of the Greeke, in regard they had to doe both with Iewes and 
 Grecians. For if, writing or preaching to the Iewes, xhty fhould not haue 1 
 vfed the Scriptures according to thofe words in which they receiued 
 them ( being of their owne Nationjit might haue giuen occafion of of- 
 fence, that would haue hindred the goodfucceffeoftheGofpell.Orif 
 writing to the Gentiles jbvzy had neglected the tranflation ohheSeptna- 
 gint , and had feemed to duallow it as vnfufficient, they had either bin 
 compelled to haue made a new tranflation: which might haue giuen the 
 Iewes occafion to fcandalize their doctrine, as maintained by a falfe 
 tranflation; or elfe they fliould haue left the Church dettitute ofthc ho- 
 ly Scriptures in a knowne tongue. And whereas S. Maihew hath ra- 
 ther followed the Hebrew, then the Greeke, it is no wonder :for he wri- 
 ting his Gofpell in Hebrew, it had not beene feemely to haue followed 
 a for ainc Tranflation, when he had it originally in the fame tongue 
 wherein he wrote. 
 
 As this tranflation ofthc 70. was reuerendly to beefteemed;foI am 
 of opinion ( vpon warrant of Authoritie) that the Chaldean tranflation, 
 called the Thargum, is much worthy reuerence : And I thinke we are 
 to praife the admirable wifedome of God, info prouiding for the en- 
 creafe of his Gofpell. For as the Grecians, and thofe parts of the world 
 which were to receiue the Faith from them, had the Scriptures inter- 
 preted to their hands by the Seanmtie. So; that the Gofpell might 
 befpreadalfoouertheEafterne and Southerly parts of the world,God 
 Ionatban Aim- ftirred vp Ionathan Abenhwciel, a Babylonian ( one skilfull in the Law 
 hu^iel. and the Prophets ) and he about 42. yeares before Chrift, in the be- 
 
 ginning 
 
 Augufi. de civ'u 
 tat.dei,lib.\Z. 
 
 The rcafon 
 why the Apo- 
 ftlcs haue not 
 alwayes cited 
 Scripture ac- 
 cording to the 
 Scptutgint. 
 
 The authority 
 
 oftheTfow- 
 
 gum. 
 
Chap.i. . A PreparationtotbePfaher. 
 
 *5 
 
 ginning of Auguflm raigne, tranflated all the old Teftament out of He- 
 brew into Chaldean, writing it in H threw letters. And by reaion that 
 Language is the learrfed tongue of thofe parts of the world,as is Latine, 
 or (^Ǥvvithvs, that tranflationhathbeehe the principall meanesto 
 continue the Scriptures among them, euen to this day. And although it 
 be not word for word with the Hebrew, yet is it according to the right 
 fenfc,and in many places hath made it more plaine then the originall. As 
 in the i i o.Pfalme for example, where it is in the Hebtew, The Lord 
 faidvmdmy Lord,&c t The Chaldean yerjiorihifak, The Lord faidvn- 
 to his Word, meaning his Sonne; which not onely by the confent of the 
 moil ancient Do&ors of the Chriftian Church, but by the Interpretati- 
 on of Chrifthimfelfe, was the perfori meant in that place: as appears in 
 Mat. 22. 44.And although the latter Rabbinei kekz to deny thef ame^ 
 & hauc by reafon of fuch places made plaine concerning Chrift/ought 
 both to discredit this tranflation, and to hide it from the Chriftians:yet 
 they themfelues doe in their owne confciences know, that it is accor- 
 ding to the truth. Yea, many of their Thalmttdtfis hauc not doubted to 
 fay,that it was done by infpi'ration of the holy Ghoft. And( left to fay 
 fofhould not be enough )lome of them will haue a myracle to con- 
 firme it; for they write, that if flies alighted vpon the paper, to trouble 
 him in that worke, fire .descended |from hcauen and confumed them. 
 Though this myracle were fabulous( as many things among them arc) 
 yet being their ownc, it may feruc for a witncfTc of their impudencie, 
 when they fhall agsfinft tBe Chriftians gainfay the Authoritic c&Abcn- 
 huztdl, or deny that thofe places which he hath interpreted of the Mep 
 Jias, doe concerne Chrift, as the Apoftles, and the true Church of the 
 Chriftians haue taught.But that this digreflion feeme not too imperti- 
 nent,! will infer thus much thereupon ;that if after thofe tranflations, 
 which had fo much authoritie, 8c were fo long reteined in the Church, 
 it was ncuerthelefTc thought expedient,for fome caufes,that afterward 
 other Interpretations fliould be vndertalfenj I hope I haue deliuered 
 enough, both to.fatisfie thofe who were enemies to the whole worke, 
 and to excufe my feife for affectation of necdleffe noueltie in'tranflati- 
 ons. And as I perfwade my felfe,that thofe which are in Authoritie are 
 far from difallowihgfuch an endeuourffb I am alfo of opinion ( & truft 
 I may be fo)that if they could once find it fo begunnc by any,that there 
 were likelihood to fee it well effected according to fome good mca- 
 i'ure of fufrTciencie ; it fhould both be allowed and receiuedc 
 
 And therefore I turne to thofe that are onely fo curious, as to 
 meddle with the manner of handling this fubiect, and with mc for 
 vndertaking it. And firft of thofe who except againft the man- 
 ner. Thefeare bold cenfurers , and dare it firft fight controwlc 
 that which I haue not vnder a yeares corifideration refolued on. 
 And becaufe for lboth I haue not humoured them in ahfwering their 
 expectations in fome matter of no moment, they will affoord rjie lefle 
 good wordsfor all my paines, then they vouchfafe him who had neuer 
 io much as the defire to be well imployed. Some of thofe would haue 
 it a Paraphrafe, and thinke that the fenie is rather to be followed then 
 the words : becaufe by taking that libertic, as BHchanan,He(fm 3 Bez,a, 
 
 C 2 and 
 
 Pfal.no. 
 
 IV. 
 
 Of fuch tilings 
 as may be ob- 
 ie&ed againft 
 the libertic 
 which maybe 
 vfcdm atran° 
 ilatioiio 
 
16 
 
 A Preparation to the Pj alter. Chap. z . 
 
 Gods word 
 needes no cir- 
 cumftances to 
 giue it orna- 
 ment. 
 
 leron.epifl.40 
 adCypixpar.z 
 
 and others in the Latine haue done,it would feeme as they think e,more 
 graceful) in the tranflation. True itis,thatthe paines would be much 
 leffe, and pera,duenture the Verfe would be more pleafing alfo to fome 
 Readers. But I finde no inch want of ornament in our Prophets expref- 
 iions,as that I need to borrow them elfe-where : nor is ofcen his way of 
 deliuery fo difficult , as that it muft require many circumftances to il- 
 luftrate his meaning. Or though in my owne conceit ,his phrafes mi^ht 
 not appeare foplaine and powerfull, as the addition of fome other 
 words would make them : yet ( referuing onely the proprieties of our 
 L anguage)I haue chofen rather to confine my felfe wholly to the Text. 
 Yea^in the fmalleft things I haue taken no liberty ,but what I findc war- 
 rantable both by much and good authority ; left I fhould leeme todi- 
 ftruft the force o. Gods owne words, and teach his holy Spirit how tp 
 ipeake. 
 
 Some other againe there bee , that would tie mec to keepeeuery 
 Hebraifme vnahered ; fome will take diflike, becaufe I haue not di- 
 rectly followed that one Tranflation which they affect. Some would 
 haue them all in one kinde of verfe. And fome againc , are difpleafed 
 becaufe euery Pfalme is not compofed in the fame Meafure whereinto 
 we haue it already turned in our common Pfalme Bookes. And befide 
 thefe,fo many obiections I haue heard, as makes me thinke I haue ad- 
 uentured vpon the onely taske which is fubieel: to euery mans cenfure: 
 yea,as Terome faid, when he was to interpret one of thefe Pfalmes, Ag- 
 gredtor opus dffic'tllimum^l vndertake a tnoft difficult mslee. And if it were 
 poffible fo to fhape thefe Pfalmes , as they might bee pleafingto each 
 particular mans fancie , I fhould bring to light the moft Grange and 
 fhapelefle Chim&ra that euer was formed by imagination. For there is 
 fear fe a C^/fr but will vndertakc to tell you fomething that is to bee 
 done in this bufinefle. But it is the iudicious and godly man whom 
 I feeke to fatisfie : as for the reft,neither are they, nor their obiections 
 worth thinking on, much leffe a reply. 
 
 And yet, becaufe charity commands me to bee regardlefle of none, 
 and feeing my aime is to inftru£tand benefit all men what I may , I 
 would gladly giue euery one what fatisfa&ion I might. And for as 
 much as it app eares fomewhat queftionable , why ] fhould make vfe 
 of 10 many kinds 0$ Verfe in my Tranflation : I proteft that I haue not 
 done it out of any fpeciall affectation of variety ; but with an intent 
 to fute the matter of each Pfalme, fo neere as I could, to fuch Numbers 
 as might moll: aptly exprefle it. For fometime the Prophet defcribes 
 the perfon, fometime the condition ; now he prayes , anon he prophe- 
 cies. In one Pfalme he blefieth , in another hee pronounceth iudge- 
 ment : In this hee reckoneth vpGoDs benefits ; in that he fingeth his 
 praifes and returneth thanks for them. Heere againe, he fetteth downe 
 things prefent, there hee relateth things paft : in fome hee laments his 
 finnes,in others triumphs ouer the enemies of the Church ; Yea,fo 
 often varies his fubiea , ask were abfurdeto imagine that fo many 
 fundry paffions,and fuch different inuentions may be expreffed fo natu- 
 rallie in one or fome few kinds of Verfe, as in many. Yea, the Methode 
 cr manner of fpeech which the Prophet may vie (cucn in fubie&s of 
 
 one 
 
 Thereafon 
 why 1 haue v- 
 
 fed variety o* 
 Meafures. 
 
Chap.i. A Preparation to tbepfaher. 
 
 *7 
 
 one nature) will many times require alteration in the Numbers; as 
 thbfe who are any whit acquainted with Peefy>Qaz\\ e'afily finde. But ; 
 howfoeuerj I haue not followed the aduice of my owhe braines m what 
 I haue done :_ for if thofe that were learned in the Hebrew haue not 
 been deceiued,there is variety oft Numbers alio in the Originall. Morc- 
 ouer : becaufe there be fome, who not out of felfe conceit,but through 
 weakeneffe may take offence,becaufe I haue not according to the ex- 
 ample of a few moderne Intrepreters , altogether vfed the Hebrew 
 phrale ; I haue a defire alfo to fatisfie them. Which I ftiduld quickly 
 doe,if they could but vnderftand, how decent and proper it were to 
 vfe the moft knowrie diale£t ofthat language, which wee vndcrtake to 
 deliuerour minds in: for that is etier belt tranflated , and with moft 
 ■eafe vnderftood, which wee expreffe in words and phrafes futable to : 
 our owne tongue. And they who thinke out of a reuerende rcfpe6t 
 of the Hebrew, to preferue alwaies in their Verjions } her owne natural! 
 fpeech, in fteede of the fight which they imagine to giue that facred 
 tongneydoe much iniure it: becaufe the fame phrafes whfch haiie an ex- 
 traordinary Emphafiem their owne language, being Verbatim reduced 
 into another, are many times of no force ; as would appeare , if wee 
 mould, : word for word, tranflate fome" of thofe Prouerbs which are v- 
 fuall in other Countries. Arid certainel am, that if ancient Authori- 
 ty could not be found, to make good my affel'tion , yet reafon makes 
 it manifeft.And therefore my opinion is , that euery Tranflatdr of the 
 holy Scriptures, ought lb to cornier t thofe Hebraifmes , or Gracifmct y 
 as (if it were porTible)they might haue the fame power ; 2nd that into 
 fuchplayne and ealie Words, as arebecomming the language which 
 they are reduced into : rather then by mingling them improperly 3 to 
 ' ouerthroW the maieftieS, or confound the proprieties of both. 
 
 Let them either make fuch English, as is intelligible and of force, 
 or elfd le&ue the Hebrert words wholly vnaltered ( as the Apoflles, and 
 fometimc the Fathers haue done. For if they vndertake to bee Inter* 
 preten r. ft is fit they mould naturalli'ze thole phrafes they botow,be"- 
 fore they infert them among ours : except they be fuch,as haue fo ex- 
 traordinary a force, that they feerne to import more to the Readers 
 minde, then other words are able to do ; or fuch as appeare doubtrull 
 to the Interpreter : for fome of both forts I thinke there bee. And they 
 are not onely to be interpreted according to our abilities , but religi- 
 oufly to be pre&rued alfo , vnahered by the Tf anflitofs ; and 
 the reafon of this, S c . Iefome giues. Whofe words afe thefe : Proper 
 verntculttm lingtiAvniujcttittfcL idioma, non pojfe it A apud alios fin are Vt 
 apudjkos di&afmt , e t mtdto melus ejfe n&n interfretata ponere , quam 
 vim ecrttm interpretations ienttare. 
 
 Formyownepartlprot&it, fo carefiillhathmy proceeding beene 
 in this to keepe a decent meane,that I haue neither neglected to make 
 vfe of the Hebrew phnfc, where it might appeare any thing more pow- 
 erfullthenours,or beeaiie and futable to the language ; nor confined 
 my felfe vnto it, where without violating the Text y I might make it 
 more perfpicuous by thzEnglijhDialett. And becaufe I know that 
 whoiceuer fbllowes the fenle ouer-fecurely, without great heedero 
 
 C 3 the 
 
 Iofepb.dc Antiq 
 Lib.-j.Ca.io. 
 Icron-.Ep.itf. 
 ct prafjn Chr'o. 
 Euftb. et prxj. 
 in lob. 
 
 Kahb. Da Kjm- 
 cby, inP/4 
 
 
 Vid. Inon.epifi 
 7 1 .adPaumatb 
 de optima gcv„ 
 iatetprct. 
 
 
 Maranathty 
 Raca. <&- luch- 
 likc. 
 
 Such arc Sthb 3 
 Allelujab, &c. 
 
 Icrcit.ad Mar- 
 
 ccl.epijt.6$, 
 
 par.z. 
 
i8 
 
 A Preparation to the Pfalter. Chap.2. 
 
 New wordsjor 
 foraine phra- 
 les arc as much 
 as may be a- 
 uoided in the 
 translations of 
 holy Scrip- 
 tures. 
 
 the words,may fometimc make a fenfe of his owner and feeing he who 
 addi&s himfelfe wholly to the words, without much care of the fenfe, 
 may often times make Non-fenfc ; Therefore I haue euer-more car- 
 ryed an indifferent regard, both to the Senfi and the wW/ rwhich mid- 
 dle way euery man ought to keepc ; or elfe,according to the faying of 
 rhePoet, 
 
 Incidit in Scyllam, cttpiens vitare Chan bdim. 
 He doth on Sylla runne, that would Chary tdisyZwxw. 
 
 Moreouer,that no man may be iuftly offended , nor my owne con- 
 ference troubled, for any thing purpolcly committed in myMctricall 
 Tranflation;I haue as neerc as I was able, kept my felfetothevcry 
 words of the Pfalmes , and haue been fearefullto take vnto mee the 
 liberty of coining new words,or of expreffing my felfe in phrafes bor- 
 rowed from a Heathen Poet , as fome endeauouring this worke haue 
 done.Forlknowitisvnfecmely: and to mixe them with the facred 
 word of God,muft needs be more diftaftfull to the eare of a good and 
 zealous Chriftian, then a garment of Linfcy woolfey is to a/rw. And 
 I remember, Atbattajins hath aCaueat for it. Take heed(faith he ) that 
 out of affectation of eloquence, you feeke not to trimme the Pfalmes 
 ( and prayers of the Prophets) with new coyned phrafes of the time; 
 left you adulterate the fenfe, or put one matter for another : But ac- 
 cording^:© that fimplicitic wherein they arc written, recite, and fing 
 them ; So the holy Ghoft who hath fpoken thcm,will acknowledge his 
 owne words, and further your defircs. To this purpofe arc his words : 
 and yet I doe not thinke it is to be vnderftood, as fome would haue it ; 
 that Athanafins intended, they fliould be repeated by all men,and at all 
 times, in the Originall tongue. For hee himfelfe did not fo : nor doe I 
 thinke, that he meant to binde men vnto fuch Tranjlations as fliould 
 word for word interpret the Scriptures, without regard of what beiee- 
 med the Language into which it was turned; for he alio made vfe of an- 
 other kind or Verfion. And that the Scriptures are fometime better 
 tranflated, when they arc interpreted according to their fenfe, then 
 word for word,is the opinion of S 1 Jerome ) Efift*'] i . Ad Paumachium, 
 de optimo genere interfretandi. 
 
 To conclude this Chapter, let me defire my Readers,that they would 
 be fo humane, as to examine, before they cenfure any thing, in this 
 Bookc . If I haue dcliuered the truth, and that which they before knew 
 not, let them become of my opinion. Ifl haue writ what they before 
 beleeued,letthem confirme it by their afTcnt.And ifl haue erred in any 
 thing; feeing it is the fault of all men, let them^xcufe my weaknes,and 
 (for my good meaning to others)vouchfafe to infbrme me in the right; 
 whowillbeeuer both ready to acknowledge, and amend myerrour, 
 when it (hall be fhewed me. But left hereupon fuch as haue read fome 
 one or two Authors, vndcrtake, out of that Authority , to be my Cen- 
 furers; let them lsnow,thatI,who haue paffed no matter of moment, 
 without the atfent of many, and thebeft Expofitors,will neueryeeld to 
 any fingle Authority,vnleire it be watrantedby holy Scripture,or pro* 
 
 ued 
 
Chap. 3- ' A Preparation to the Pfalter. 
 
 *9 
 
 ued by good and found reafons. And I thinke, if there were any fuch 
 Author, that Ifwhopaffed by none that are of credit) fhould as well 
 haue met with nun, as they. 
 
 Chapter III. 
 
 I. Whether a Lay-man may meddle ypith the translation or 
 expofition of holy Scripture ; hoyp farre he may be al- 
 lowed ^and^hat particular reafons the Author had 
 to excufe himf elf e from intrufion into this imployment. 
 
 IL The manner and order of his proceedings both in the 
 
 Tranflation & Expofition ; with aprotefiation both 
 
 of the integritie of his intent in this Trcatife, and in all 
 
 fuch proceedings , as bee hath purpofed about the 
 
 Pfalmes. 
 
 Here rcmaine yet trwhr Objections, who except not fo 
 much agamft the Worke which I haue purpofe^or the 
 manner ofhandling k, as agakift Me for prefuming to 
 aduenture on fuch an vndcrtaking : Now,muchofmy 
 Afologtt hereto, will ferue for any other,who {hal here- 
 after engage himfelfe in this kindc. 
 Some thinke me infufficient to vndcrgoe fuch an imployment : and 
 fome others fay, that though I were fit, I ought neither to meddle with 
 the tranflation of any part of holy Scriptures, nor their expofition, vn- 
 leffe I had bcene called vnto the Minifterie. For my fufficiency,lct the 
 performance of the Worke it felfc anfwere. 
 
 To the other Exception I thus replie : that feeing my con- 
 ference is not guiltie of any intrufion vndecently made into the right 
 of that facred Profemon, I willnot yecldthatl haue gone beyond 
 my commiflion, vntill I fee it made apparant : and if that may 
 euer be done, I will both confeffe my crror,and be heartily forryforit. 
 Butlneuer heard of any fuch ftricl reftraint as they fpeakc of : and 
 therfbre I bcleeue rather that eucry man is bound,fo far as God dial en- 
 able him,to apply himfelfe vnto the fiudy ofhis word,& to impart ro- 
 to others according vnto that which he hath receiued. Si iWcounfcl- 
 leth all men to exhort and edifie one another. And no man of what cal- 
 ling foeuer is forbidden to doe God feruice: but each one ought with 
 modeftietomakevfeofthofe gifts which thcAlmightie hathvouch- 
 fafed vnto him, forhis glory and the benefit of his brethren. 
 
 Surely Mefes thought io. For when hfitab willed him to forbid 
 Eldad, and Mcdad from Prophecyiug,hc anfwered, nM Gtdthtt Ml 
 
 C 4 the 
 
 i. 
 
 Whether Lay 
 men may in. 
 tcrmcddlc 
 with holy 
 Scripture, to 
 tranflate or 
 expound 
 it. 
 
 iThef.1.11. 
 
 Num. u t tj. 
 
20 
 
 A Preparation to the Pfalter. ' Chap. 3. 
 
 Howfarrcthe 
 
 Author hath 
 mcdledm the 
 Tranflation. 
 
 the Lords people were Prophets ^and that he ivouldgiite his [pint vnto them 
 all. But though I fhould grant,as I will and muft doe, that Lay-men,in 
 fubie&s of this kind,may fome way exceed the bounds of Chriftian or- 
 der, and meddle farther then they haue warrant : yet my truft is, that I 
 haue done nothing but what fhallappeare to be decent and allowable • 
 feeing the forme onely of the Worke is new , and little of the matter. 
 For ifyoubauc refpeft to the Meafurts,knovt that I haue not vnder- 
 taken toprefcritthe world, with any new Tranflation of my owne, out 
 of the Hefrmjbut onely turned that which we already haue,into verfe. 
 Nor would I haue done otherwife, although I had beene the ^reateft 
 Hebrician of 'our time; becaufeit were arrogancie for any particular 
 man,to thinke the Church fhould rather allow ofhis priuate endeuour 
 then of theirs who being many, *nd knowne to bee learned and reue- 
 rend men, had the warrant and prayers of the Church for their vnder- 
 taking.Theirs I cannot blame, & therfore haue followed it in all things 
 of moft confequence : and my confeience is witnefl'e,I haue beene reli- 
 gioufly carefull to preferue the whole and trueft fenfe of the Prophet,fo 
 neere as God hath enabled me with vnderftanding. Thus much I hope 
 I may doe : or elfe many worthy men ( who had as little calling to the 
 Miniftery as I ) haue beeue alfo in an errour; feeing they haue aduentu- 
 red vpon the like vndertakings, both in our owne, and other Langua- 
 ges. 
 
 As for the Expe/ition', I beleeue. that I haue therein alfo proceeded 
 without offending the order o?holfChttrch : for I haue beene fo carefull 
 to obferue S.Atigttflines rule ( which warncth euery Interpreter of holy 
 Scriptures, to be heedfull that he expound nothing agamft Faith, or 
 Charttit ) that I perfwade my felfe, there fhall be no hurt done, if there 
 be no good effected by my ExpofoioH. Moreouer, you fhall know that 
 I haue prefented the world with no new Docfrines : but as a Scribe, or 
 fome feruant to the Miniftry,I gather together both that which I haue 
 learned from them,and collected out of thofe Interpretations which the 
 Church hath alrcadie made. And all that I claimc as my owne, is but 
 the words or methode that I haue cxpreft it in ; except fome few medi- 
 tations, and fuch vfes and obferuations, as I thought might bee moft 
 proper to the Pfalme from whence I drew them. Which though many 
 might haue performed with more fhew of learning;yet I hope this that 
 I haue done 5 fhail not be vnfruitfulhhecaufe if it had nothing more then 
 what was heretofore taught by (others, yet peraduenture it may fute 
 better to the vnderftanding of many Readers. Or if my Vtrfion of the 
 PJalmes into mmiberifio but little better the former rneuertheles if that 
 be profitable,this will not be vnfruitful.For ouer & aboue the comforts 
 which I my felfe haue, and hope to receiue in the doing thereof, it may 
 beameanes that God (hall be better praifed by me and others here- 
 after. And peraduenture fome who neuer regarded tolooke on thefe 
 Poems heretofore, may now,oUt of curiofitie,defire to read them, one- 
 ly becaufe they are new done ; and ( hauing read them ) by the mercy 
 of God, may receiue that comfort, and contentment, which they neuer 
 looked for.Some alfo for my fake may perufe them now,that will here- 
 after affect them for their owne excellence. And as S. Panl went to 
 
 Damafcus I 
 ....I , 1 ' 1 * 
 
 How farrc he 
 hath procee- 
 ded in the Ex- 
 position. 
 
Chap. 3 . A Preparation to the PJalter. 
 
 zi 
 
 Damafctts with an intent to perfecute the Church, but returned an open 
 profeflbr of Chrifl. So it may be, that many who intended to oucrfee 
 my labours, with apurpofe to fcoffe at them, (hall in (read thereof^be 
 moued in them to praife God. Nay,ifthefc my endeuours fiiall by the 
 bleflins; of the Almightie, into one ibule infufe the loue of his word : 
 cuen for that one foule it mall deferue not to be defpifed. 
 
 I could here name fome Lay- men,both ancient and moderne,whofe 
 Exfofttiom vpon the holy Scriptures are receiued with applaufe : and I 
 thinke their example might fufricicntly warrant me, for the lawiulnevTe 
 of like attempts. If it will not, but that many, who except not againil 
 the Tranflation,feeme neuerthelefle offended with me for the Expofu 
 tion, accounting it arrogancie and prefumption, in a man of my qua- 
 litie to aduenture on fuch a worke :To gaine their charitable ceniures, 
 I will let <*oe examples, and giue them fome reafons for what I haue 
 done: which if they will vouchfafc to take into their confederations, 
 with indifference ; they fhall yeeld, that I was on iui c occasion, and to 
 ooodpurpefedrawneto endeuour fuch a taske. What though I Hue 
 not in the babitofapicfeic Student?TheProuerbe \s 3 Cucullut non feat 
 Mor>a.chum 3 The hood makes not the Monke , neither is all knowledge 
 tycd to a blacke gowne. The actions of men, and the great Booke of 
 the world, written by the finger ofGod, haue beene in a manner, all 
 my Library. And though to lfudy it 1 put on diuers formes,that I might 
 according to my fortune and capacitie,hauethe better acceiTeto cuery 
 knowledge in her place : yet my indifferencie^nd the applying of my 
 felfe vnto Science in generall,hath not fo diuidsd my affections among 
 them, but that I euer had a principall regard to Diuittitie 3 the moft pro- 
 fitable of all knowledges. And thofe who know me can tell, that I am 
 no Weaver, nor Sboo-maker, that would challenge by fome extraordi- 
 nary gifts of the Spirit ( which he dreames of) the Authority of a Tea- 
 cher in the Church. Buthauinginboth our famous Vrimerfities , firll: 
 beene inftru&ed in the rudiments of Art as a Scholler, and fince labou- 
 red by ordinary means to encreafe in my felfe the knowledge of God 
 and his word, as became a Chriftian ; the inclination which I had to 
 Pw/yf but especially the loue I bare to thefe diuine Hymvs ) ioyned 
 with a defire of Gods glory,allured me to make triall of my skill in tur- 
 ning them into fuch Meafitres s z.s might fomething fute the nature of fo 
 excellent Toefy. 
 
 Now, whilft ( by crauingthe diuine alTiftance, together with my 
 owne induftrie, and the helpe of many Interpreters ) I fought in per- 
 forming this, to make my verfe fpeake the true word of God : I found 
 by that meanes fuch fweet coherence in euery Pfalme more then I loo- 
 ked for ; fuch excellencies aboue my former apprehenfion ; fo many 
 rare myfteries before obfeure ; and the whole Booke, fo plentifully 
 {ruffed with molt comfortable Doclrines, vfes, and obieruations, that 
 it troubled me to thinke how many ( as I my felfe had formerly done ) 
 would read them without vnderftanding. And I thought, hauing ta- 
 ken fo much paines to inftruct my felfe, that I was bound in confid- 
 ence ( feeing a little more labour would doe it ) to vfe my beft skill,for 
 the furtherance offuch as wanting the fame meanes would not thinke 
 
 fcorne 
 
 Lay-menhaue 
 
 fee forth Ex- 
 pofitionson 
 the holy Sculp- 
 tures, which 
 haue beene 
 alkwcd of :as 
 Caj]iodore 3 Mor- 
 n*y 3 &c. 
 
 Thereafon 
 why the An- 
 tborhath vp- 
 dertakenan 
 Expofition, 
 with his Tran- 
 slation. 
 
2,2, 
 
 A Preparation to the PfalteY. Chap. 3 . 
 
 This bookc is 
 intended for 
 rhe ynlearned 
 oneJy. 
 
 II. 
 
 The order of 
 proceeding v- 
 fedbythisAu- 
 ihor,in His im- 
 ployment a* 
 bout the 
 Pfalmes. 
 
 fcome to make vfe of my labours. 
 
 And indeed thus,and vpon this occafion hath my Tr^/pktidndviwae 
 after it an Exfofttfon ; for which, if this I haue faid will not excufe me 
 I muft be ftill fubic6t to the tyranny of cenfurc. And yet I hope they 
 will acquit me of arrogance, feeing I profeffe not to intend it for fucn 
 as can gather hony for themfelues,the learned I meane ifor I know fuch 
 found men, neede not the aduice of fo meane a Phyfician. If therefore 
 any of our great Matters happen on this Booke, who arc fo well in- 
 ftru#ed alrcadie, that they ftiall need nothing that is here ; I fhall bee 
 forry they friould lofc their time vpon it. But if they Will needs read 
 it, let them not be difpleafed, though they find here, no fuch dainties, 
 as their curiofitie longs after. For hbwfbeuer their fulnefle may loath 
 fuch plaine Diet, yet there be thoufands of good foules that will grow 
 faftcr in knowledge, and ftronger in faith, with fuch cafic inftru&ions, 
 then by more learned Treatifis. He that purpofeth to feaft high eftates, 
 mult pleafe their appetites with many fantafticall dimes, and fbrraine 
 Cookeries : but he that in true charitie inuites home his* plaine honeft 
 neighbours, doth well enough, if he prouide fuch homely fare, as fhall 
 be competent and befitting men of meaner qualitic. In like manner,I 
 hope to pferforme as much as I vndcrtooke, or any reafonable man can 
 expect ( fince I make boaft of no more ) if this which I haue done will 
 ought better the vnderttanding of my limplcft Couritry-mcn : whofe 
 piofit,together with the glory of God, and rtiy bwne inftru&ion hath 
 beene my principall ayme. And howfoeuer they yet ftand fatisfied,who 
 difliked that a Workeofthis nature mould haue beene aducnturedon 
 by me :I here proteft vnto them, my confciencc feeles Co great a com- 
 fort in what I haue done, that I am glad of nothing more in this world, 
 then of this, that it is I who haue vndertaken it* and now giuen them 
 this caufe of exception. 
 
 Hitherto I haue endeauoured to confute fiich obiedYions,as in mine 
 owne hearing haue beene framed againft this vndertakmg , and fur- 
 ther I could proceede in my Apologies ; but the fatisfa&ion which I 
 haue receiued within myfelfe, makes it appearc needeleffc: and I 
 hold it more neceffary to acquaint you with the order & method that 
 Ihauevfed; which hath beene as followeth. 
 
 Firft,I haue endeauoured a TranjUtibn of the Pf times into verfes of 
 feuerall kinds, keeping ( fo neere as I could doe ) euen the very words 
 ofourEnglifliTr4«/fo/*>»,becaufeI would giue the leife caufe of of- 
 fence to the captious Reader* And where I am cbmpeld to vfe Synom- 
 maes i I haue beene fo carcfull to get words of the fame power, that I 
 haue no more differed from that Verfton, then two Profe Tran/la- 
 fwns agreeing in the famefenfe, maydiffent one from another; fauing 
 in fuch things as by the confent both of Pretiftant and Papifi Inter- 
 preters may be indifferently taken,either this way or that, without per- 
 iudice to the matter: nor haue I done fomuch, but where fomene- 
 celfity in the Number, or the propriety of our tongue did feeme to re- 
 quire it. And to my knowledge , I haue neither for conceit in the 
 Meajkre, nor for other end, left out or put in anyone word by which 
 the fenfe may be either made more, or leffe, or miftaken. Yea j if the 
 
 words 
 
Chap. 3 . A Preparation to the PJ alter. 
 
 words in the Pro/i- were of that nature (orfo placed) as theymicrht 
 feemeto beare a double Interpretation, I haue laboured (b to turne 
 them into Vcrfe, that I haue not confined them to any one fenfe but 
 preferued the liberty of a two-fold vnderftandnig. For thofe that doc 
 not i'o, geld the Scriptures , and many times run on with a fenfe farre 
 from the meaning ofthe holy Ghoit: which I haue euer beene fo feare- 
 full of, that when I might haue tyed fentences together with much 
 more elegancy , I haue chofen for the reafon afore-fpecihed , rather to 
 vfe fuch fimple ExprelTions as you fhallfinde. And lince I firlt entered 
 into this fubiecrt, I itill kept with mee fo much confideration as to re- 
 member, that fuch holy things were neither to be handled rafhly , nor 
 vfed as exercifes of vaine wit. Yea, I know that the beauty of thefe 
 Poems conffteth not in thofe ornaments of fpeech , which make 
 plaufible other writings. But as S \ Paule faith orchis Gofpell; It is i.Cor.2.4. 
 m Democrat ion ofthe ff>trit } atid of power. And I hope therefore that 
 thofe who are iudicious , though they haue had their eares fcafo- 
 ncd with the Muficke of other Pocjy, will confider that it is neceffary 
 and decent, thefe Odes fliould be exprefled in a phrafe rather anfwera.. 
 ble to their grauitie, then in that which is euery way futableto the lan- 
 guage of other Poems. And I thinke alfo,that fomewhat the more 
 plainneffe is to be \kd y becaufe it is a fubiec"t wherin applaufe is not fo 
 much to be fought for; as this, that the meaneft capacities be fitted af- 
 well as the belt pleated. 
 
 Before euery Pfalme I haue fet downe the Argument thereof, in The d iucrs 
 Vcrfc, and an I ndrodu&ion thereunto in profe: wherein are thefe Readings* 
 things or fome of them treated of, to wit, the Diuifion And matter of 
 the Pfalme, the perfon there fpeaking, the vfe of it, the occafion or firft 
 Obie£t of the Prophets meditation ; and the Interpretation of the ti- 
 tle, if it haue any. After that, I haue added fuch fcuerall Readin <*s, 
 as haue beene moft anciently receiued by the Learned : to wit • the 
 Chaldean, the uirabick^tht Greek* according to the Septuagmt\ the 
 Vulgar Latwe, the Verfwn ofS 1 . Ierome , and fome ofthe moderne /»- 
 terpreters alfo. Which diuerfity of Readings I haue inferted,that the Iu- 
 dicious Reader, who is able to make vfe thereof, may not onely haue 
 it ready vpon euery occafion, without further fcarch ; but that it may 
 appeare alfo (if he pleafe to cerfure me ) with what care and diligence 
 I haue pondered euery Verfe in my TranjUtion. And thofe °varta 
 UBiotiesl thought good to fet downe rather iu Latine then \x\Engltfk, 
 bee aufe they fhould not trouble the heads of ignorant Readers; who 
 being vnable to reconcile them,might thence take occafion of offence. 
 I haue alfo deemed it fittteit to place tliem by themfelues , before the 
 Comment ; left otherwife they might caufe many breakings off from 
 the matter, and fo confound the memory ofthe Readers, when by the 
 Expofition they defire to vnderftand the coherence of the Inucntion 
 in euery Pfalme. 
 
 After the Readings followeth the Comment,which is grown fome* 
 what larger then I thought it would haue beene ; but I truf t,it {hall 
 the better effect that wherefore it was intended : which was,to inftrua 
 my felfe,and teach the vnlearned,howto apprehend that excellent de- 
 pendency 
 
*4 
 
 A Preparation to the Pfalter. Chap. 3 . 
 
 I 
 
 Itrm. epifi.ad 
 
 Cypr.par.x.epiji, 
 
 40. 
 
 There is a 
 middle way to 
 be obferued 
 by euery Ex- 
 pofitor of the 
 Pfdlmes, 
 f 
 
 pendency, which one thing hath vpon another in each Pfaime ; and to 
 helpcthevnderftanding,in fomeof thofe elegancies and comfortable 
 Do&rines, which are contained in that heauenly Booke. The E xpo- 
 fition is as agreeable to the Verfe as vnto the Ptofe : yet I haue ioyned, 
 with my Comment, the Profe of the laft Engltjh Tranflation, diuiding 
 it according to the parts of the Pfaime. And this I thought fit to doe, 
 left fome ftiould fuipec~t,that I had made notes or Illuftrations , onely 
 to make good my owne Per/ton. But I hope they (hall finde , that I 
 haue crideauoured them for a better end , and that there is in them lit- 
 tle or nothing impertinent* For if I haue beene any thing ouer-plen- 
 tifull in words ,it is becatife I am loth to be obfeure , and fo fpeake in 
 vaine to thole that haue moft neede of inftruc"tion ; like fome of whom 
 S c . Ierome fpeaketh : who to gaine popular applaufe, and the opinion 
 of learned among the ignorant, haue made i'uch Interpretations, as 
 neede Interpreters. 
 
 Moreouer ; I haue not bufied my felfe(as fome haue done ) to make 
 a Catalogne of euery Authors opinion , nor to run on/*» Infinitum, 
 with endlefl'e diftinclions ; I haue not fought to trouble your heads 
 with luch myfteries in the words, as the Rabbins fometime dreame of; 
 nor to cloy your memories with that multitude of doctrines, and di- 
 uerfityof vfes which might bedrawne out of euery feuerallverfc 
 through the whole Booke : for that would make a hundred volumes. 
 Neither for any curious conceit of wit,nor to proue new opinions, haue 
 I wrefted the meahing of any Text. But I haue laboured to deliuer, 
 euen fincerely, plainely, and (as briefely as conucniently I might) fo 
 much as I thought would be profitable to the Reader without tediouf- 
 neffe, and come neareft to the naturali fenfe of the Pfalmcs ; Firft,fet- 
 ting downe the litterall conftru£tion,that fo the tropologicall and my- 
 ftical fenfes might the better appear; which I haue alfo partly explained. 
 
 Andiflbenotdeceiued, I haue neither erred with thofe Expofi- 
 tors, that apply all to Chrift fN'ithoui refpeit vnto Dauid and his King- 
 dome ; nor with thofe, who leaning to ludatfme, expound all otDatttd, 
 without any heede to the Kingdome of Chnfi. For,the Pfalmcs con- 
 taine both literall andtypicall prophecies of the Mejfuu : and therefore 
 wherefoeuer I finde with warrant he may be typically fpoken of, there 
 I haue lb taken it without ouerthrowing the Type.But in others,fomc- 
 times in part of the Pfaime, and fometime throughout,hce was quefti- 
 onleffe manifeftly and literally, prophecied of; and there I haue by 
 good Authorities fo expounded it, without refpecl vnto any Type. 
 For indeed,there be many things in the Pfalmes, which can noway be 
 applied to Dauidpor to any other but Chrifl. And he that doth not fo 
 beleeue,& teach,is doubtleffe in a great error:feeing to hold otherwife, 
 were a meancs to confirme the lewes in their obftinacy ; who will neuer 
 loobfarther for any prophecies of the Meftas in theP/*/»tf,ifthey (ball 
 hcare that in euery particular, wee yeeld they might conccrne David, 
 or fome other in a literall fenfe.This is my opiniomand I thinkel am m 
 the right, howfoeuer fome. of the later Interpreters haue not heeded it. 
 For if they had fo done, and confidered how dangerous, and how vn- 
 ncceflary an Interpretation the other is, where it may rather beare it 
 
Chap. 3 . A Preparation to the Pfalter. 
 
 ofChrift ; doubtleffe, they would haue recalled their ouer- fights. 
 But this,and all that I haue done, I humbly referre to the cenfure of 
 the Church , and to the Iudgement of religious and learned men ; who! 
 know ( thoiigh I may faile in exactly performing what I ayme at ) will 
 at left confeffe thus much in my behalfe, that the paines which I haue 
 here taken, may Hand them in fome fteed,who fhill be called vnto fuch 
 av/orke hereafter. 
 
 After the Comment ofeuery Pfalme, I haue added a Paraphrafe in 
 Profs ; that nothing fhould be omitted, which might further the vnder- 
 ftanding of thefe /y^w/rand lure I am, it is agreeable to that fenfe 
 which hath beene receiued by the Church. For I haue done nothing but 
 what is warranted by the concent of Fathers, and the writings of Aun- 
 cientExpofitors. 
 
 To attend the Pafaphrafe y I haue alfo compofed, in v'eife, eertaine 
 Meditations vpon the P fames; that fuch as are better affected thereun- 
 to,then to Profe, \r\iy haue both profit & delight. For I know that they 
 who are capable of that kind of exprerTron,hauc an aduantage thereby, 
 and doe feele their deuotions the more (Birred vp by the harmony of the 
 words. To conclude all, I haue compiled after euery Pfalnte a Prayer, 
 including thofe things which are mentioned and defired in the PJalme: 
 which will both helpe to the vnderftanding of the Pfalme> and ferue to 
 be vfed as Prayers, almolt vpon any occafion ;and fuch, as I am f>er- 
 fwaded fhall effectually expreffe our neceffi ties, and the affections of a 
 deuout foule.Yea,by thefe patterns,thofe who are willing to be enured 
 infuchexercifes, fhall be enabled by themfelues, either out of thefe 
 Pfa/mes y or any other parcel! of holy Scrip ture,to conceiue diuine pray- 
 ers, futable to the fenfe of the Chapter. 
 
 This hath beene my proceeding : and I hope it is fuch,as the indiffe- 
 rent Reader, who knowes me, will tettifie on my behalfe, that confidc- 
 ring what I am (& the little meanes I haue had to be alwayes thus em- 
 ployed, or well furnifhed for fuch a Worke) my paines and care haue 
 not beene little. And therefore I defire thofe who fhall view it, not to be 
 ouer-ralh in cenfuring me, when fometimes my Tranjlation differeth 
 in the words, from that whereunto they are moft accuftomed ; nor 
 fodainly to blame me, though otherwhile I teach fomewhat contrarie 
 to that opinion they haue formerly receiued. Let them rather firft exa- 
 mine my proceeding : for I will affure them ( if the word of an honeft 
 man haue any credit ) that I haue done nothing in that kind, but vpon 
 premeditation, warrantable Arguments, and fuch learned Authorities, 
 as if I come to my anfwere, fhall cleare me from all iuft blame, I mull 
 confeffe, that before I receiued better information , euen rriy feTfe 
 fhould haue carped at fome things which I haue here deliuered; efpeci- 
 ally, if I had expected fo little fumciencic in the Author 3 as I thinke the 
 world doth in me. And therfore I will not be difpleafed with thofe that 
 fhall at firft fight ftand indoubt offome particulars :but if without due 
 examination they continue to make it queitionable,I friay hiftly accufc 
 them of felfe-conceit:feeing I haue affufed them,that I haue not beene 
 rafhly carried away with any ouer- weening opinion of my owne pri- 
 uate iudgement ; butfb farre onely followed my owne reafons, as they 
 
 D haue 
 
r 
 
 16 
 
 A Preparation to the Pfalter. Chap.4, 
 
 hauehad warrant of ancient, and ( as I thinke ) found Authors. And 
 peraduenture the diftruft that I had in my ownefurficienciehath made 
 me performe it better, then fome more learned man fhould haue done, 
 that had beene ouer-confident in himfelfe: for befide the reading of 
 many Expofitors, I haue craueddiuers mens opinions in fuch things as 
 might feeme doubtfull- which many a greater Scholler would haue dif- 
 dained. And perhaps alfo, the height of his knowledge, not knowing 
 fo well whereof meane capacities haue need,could not haue defcended 
 to thefe familiar notes, which I haue taken hold of; who haue tyed my 
 felfe to the meaneft vnderftandings, fo farre forth as I might, without 
 being defpifed of better iudgements. And that hath made me runne my 
 felfe into clanger of cenfure, through the length of my Treatife : which 
 could not be fhort, in regard it was as well intended to anfwere fuch 
 Obie&ionSj as are made againft my particular vndertakings,as for any 
 other end ; although I had principally refpe£t to the glory of God,with 
 the benefit of my Readers : for that was my firft purpofe. And I haue 
 truely laboured, that I might alfo,as much as poffibly I could,inftru£t 
 euery one in thole things whichl thought fit to be knowne,concerning 
 the Pfalmes in generall : as fhall better appeare in the following Chap- 
 ters of this Treatife. For I haue fo diuided it,that euery feuerall matter 
 whereof I treat, might the more eafily be found vpon occafion. And 
 I hope it fhall neither be impertinent, nor vnprofitablc; but rather a 
 meanes both to gaine refpe6t to the Worke, with content to the Rea- 
 der, and giue fome light to their blind apprehenfions, that haue hereto- 
 fore too {lightly paffed ouer the T (alines. And if you well confider,how 
 much refpecl: thofe excellent Hymns deferue,more then they at this day 
 haue ; and how hard a matter it is for him to giue content, who vnder- 
 takes to make any alterations in this kind : you will confefle that fuch 
 long difcourfes are very pardonable. 
 
 I haue alfo determined,though for fome reafons (which I thinke not 
 pertinent to publifli)I omit them,that apt and eafie tunes fliall be fet to 
 thefe PJalmety and(as neere as I can)agrceable to their natures ; that 
 thofe who haue a defire fo to doe, may in their Families , or by-them- 
 felues, fing them to the prayfe of God, and the comfort of their foules. 
 Which good vfe I heartily deftre wee may all make of them ; and that 
 this my poore endeuour may become acceptable to the Z<0r<J,profita- 
 ble vnto the Cbftrch ,and proue to be the fruit of a true and fauing faith 
 111 me. 
 
 Chapter IIII. 
 
 I. The different opinions of the Fathers, concerning the 
 Inftrumentall Author of theVfalmcs -, and hoivitis 
 likely ,Dauid was Author of them all 1 1. Whether he 
 
 might 
 
Chap.4. A Preparations tbePfalter. 
 
 n 
 
 might be Author of the 90. Vhlmcjvhich is intituled^ 
 A Prayer of Mofes, the man of God. II I. 7 hat 
 thofe which are infcribed^Of Solomon, may be Da- 
 uids. That Afaph, Iduthun^ Ethan, Eman, andthe 
 formes of Chore, rather Muficians and fingers^ then 
 compofersoftheVhlmts. How this difference may 
 bejomewhat reconciled; and that the holy Ghofi being 
 knowneto be the principal! Author, the dijfenting in 
 opinion about the Inflrunient, need not be offenfiue to 
 any. IV. TheherefieS of the Manichees, Nicho- 
 hitans,and Iewes, concerning Dauid;. 
 
 Itherto I haue treated of little concerning the Pfalmes, 
 but what hath offered it fclfe as pertinent to the de- 
 fence of my proceeding in the Tranjlation and Expofiti- 
 on formerly mentioned :NowI come to thofe parti ciu 
 lars which immediately appertaine to the P falter. And 
 though the reft of my labour perfited, or intended, 
 as touching the Pfalmes never come to light: yet if the Reader mail 
 well heed what I haue hereafter deliuered in this Prcparation^eraduen- 
 ture he mall be able to know and vndcrftandthe true vfe, vertue, and 
 excelleucie of the P falter, as well as ifhe had ftudied fornc large Expo- 
 fitor. But left I make your expectations greater then mf perfor* 
 mance, without more circumftances, I will proceed to the matter : and 
 the firft Proposition mail be of the Author ; about whom I find a little 
 needles difference amongft the moft Reuerend Doctors of the Church : 
 For Athanajtus, Hilary, and Jerome fuppofe<t, that there were many 
 Authors of the Pfalmes, euen all thofe whofe names arc mentioned in 
 the Titles ; as Dauid, Mofes, Solomon ,Afaph,lduthun,2xA others Jfsio- 
 dore reckons tea : and fome there be among the latter Kabbines, who 
 haue added one more. 
 
 But contrary to thefe were the opinions of Ambrofe, Ckryfoftome, 
 Theedoretm, Euthymitts£affwdorus, andS. Angufiine'Sot they affirmed 
 that Dauid was Author of 'all the Pfalmes* And as the Writers about 
 S. Icromes time were diuided,fo are alfo thofe of the next Age9,and our 
 moderne Expojttors : for fome of them attribute but a part vnto J)a- 
 uid, and fome all. Their principall Argument, who diuide them among 
 many Authors, is taken from the Infcr'tptions,. which mention their 
 names to whom they attribute the fbllowin g Pfalmes. And all the rea- 
 fon, as fome of them fay, why they arc called i The Pfalmes of Dauid, 
 without remembrance of any other Author, is,> becaufe he making the 
 moft part of them, was worthieft to carry the name. But I am not per- 
 fwaded that they arefo called,for any fuch caufe; but either vpon fome 
 better, or vpon no ground.Sure I am,that it was not S* Icromes reafon : 
 
 D a for 
 
 The different 
 opinion of the 
 Fathers about 
 the Authors of 
 the Pfaliiics. 
 Athan.inSynop. 
 Hilla.inprafat. 
 inPfal. 
 
 Ieron.inepift.ad 
 Sophron. de or- 
 din.pfal. & ad 
 Cypri.de expojit. 
 pjalm. 
 
 ifiod.inlibro 
 de offices. 
 Rab.Solom.&c. 
 Amb.inpf.4f. 
 
 CbryCojianproee- 
 midinpfd. 
 
 Cafsiod.pr*fat. 
 inpfal. 
 
 Aug.lib.j-j.de 
 civit. dei. 
 cap.i* 
 
A Preparation to the Pfalter. Chap.4. 
 
 leron.in prol. 
 maiori. 
 
 Iacob.de Valin 
 cap.Pfal.i. 
 
 Semone quart, 
 contra Arrianos 
 & in decret. 
 Synod. Nica- 
 n<t contr t An- 
 anos. & 
 Epi ft. ad Mar- 
 cell. & in dif- 
 futat. contra, 
 Arrium. 
 
 Iacob. de Val. 
 prol. in Pfal. 
 trall.i. 
 
 % Sam. 23. 
 
 The firftocca- 
 fion of diui- 
 
 ding the 
 Pfalmes a- 
 mong many 
 AuthorsjWas 
 the lewes ma- 
 lice to Chrift. 
 
 for if in his opinion^he fhould haue beene reckoned as the principall in- 
 ftrumentall Author of the Pfalmes ,who made the greateft number; Da- 
 uid fhould hardly haue had that honour by his account : feeing hee hath 
 in one place affirmed, that there were but nine onely of his compofing. 
 Nowifyouwillobie& (as perhaps you may ) that although Ieroms 
 hath lb fpoken thcre,yet in other of his writings he hath afcribed many 
 more Pfalmes to Dauid,thcn to any other ; I will confeffe , it is true : 
 butwithallImufttellyou,thatIfuppofewhen he found caufe to re- 
 call that ouer-fight, he found himfelfe to be further miftaken in this o- 
 pinion. And I beleeue,that if you would further fearch and examine the 
 writings of that learned Father, he continued not alwayesin maintai- 
 ning that there were many Authors of the Pfalmes; but as well left of 
 that Tenet as the other. 
 
 For I haue found many of thofe Pfalmes, which are intituled,To the 
 formes of CW*,& to others,in his Epiftles imputed to David: and if we 
 may cvcditJacobus de Valencta,z\\ thofe Pfalmes which Jerome elfewhere 
 denicth to be his, are here and there in fundry of his Traces and Epi- 
 ftles feuerally attributed to Dauid as their Author. And I amperfwa- 
 ded with him, that although at the firft,he was led away by the Autho- 
 rise of thofe lewes by whom he was inftru£ted in the Hebrew tongue, 
 yet afterward he found reafou enough to change his opinion. 
 
 Yea, I beleeue if it were well looked into,not onely Ierome,but fome 
 other of thofe who haue diuided the Pfalmes among many Authors , 
 haue wauered in that opinion. For Athanafius, though in his Synopjis 
 he feemed of another minde,hath elfe- where attributed the ^.Pfalme 
 to Dauid, which is infcnbed,To the Sonnes of Chore. And Hilary alfo, 
 though in his Prooeme he appeared otherwise inclined, doth in fome 
 places alfo afcribe thofe to Dauidj which goe vnder other names : nor 
 canlthinkebut that they (hould all be referred to that Author. For 
 before the comming of thrift, vntill the time of Origen, there was no 
 controuerfie among the Hebrewes, nor in the Church of the Chriftians 
 concerning this point. The Apoftles mention no other Pfalmift then 
 Dauid.IonathanAbenhuz.iel, who was immediately before Chrift; 
 and Philo, with Iofephm, who were prefently after him, neuer feemed 
 to thinke of any other Author of the Pfalmes but of Dauid', who onely 
 had that title of the Sweet finger of Ifraell,gmen him by the holy Ghoft. 
 But when Origen had made his Glofle vpon the olde Teftament, and 
 therein (hewed that all things which had beene either written, or done 
 byiWi>p,andtheP4mrfr^,werepromifes, prophecies, orligncs of 
 Chrift, and that Dauid being himfelfe in many things a Type of the 
 Mefsias, vttered whatfoeuer he hath in the Pfalmes , to be vnderftood 
 Prophetically oiChrift and his Church; Prefently the Doctors of the 
 lewes began to peruert and change the auncient Interpretations of the 
 Scriptures; and out of meere malice to Chrift, contrary to their owne 
 beliefe, faid, that Dauid vizs neither Author of all the Pfalmes, nor a 
 true Prophet. Andfo to this day there is a difagreement among them : 
 for fome with their moft auncient Maifters, fay, that Dauid made all 
 the Pfalmes, fome fay he made but nine : fome,that he compofed thofe 
 onely which haue his name in the Infcription ; and that other men ha- 
 
Chap.4- A Preparatiortto tbePfalter. 
 
 *9 
 
 uing the illumination of the holy Spirit,made the reft. Which opinion 
 Ban abas the lew fauoured : and that made lcromc(yfoa was his Schol- 
 ar in the Hebrew tongue ) fomewhat inclinable thereunto for a while. 
 
 But fince, came that paterne of inueterate malice, Rabby Salomon i 
 and he found out eleuen Authors, affirming that the 1 10. Pfalme was 
 either compofed by Melchifedec^, or elfe Eliefertht feruant of^bra^ 
 /^wasathankfgiuin^forhis Maiiters deliuerance againft thole that 
 tooke Lot priibner : but it is a manifeft vntruth ; for it is intituled a 
 Pfdme otDamd : and morcouer , vnto him it is afcribed by our Sa- 
 uiour in S. Mathew'es Gofpell. And therefore (though there be Chrifti- 
 an Expofitor s, who haue not b'cene afhamcd to follow him in fomc of 
 his Iewijh opinions) neither is he,nor any of his fellowes to be credited 
 in this argument. Nor fliall I euer be well affected to their opinion,that 
 are herein contrary to S . Augttftine\ feeing it firft came from thofe wic- 
 ked people, who goe about in all they can to difcredit the Pfaimes 3 zn& 
 the Authorise ofDauid, becaufc they fee that their herefies are, be- 
 yond all queftion 3 by thofe prophecies ouerthrowne. 
 
 Neither arn I any whit mooued with Jeromes opinion;although ma- 
 ny prefer it before uiuguftines, for that he was learned in the Hebrew 
 tongue, whercofthe other had but little knowledge : for he was not 
 alone in that mind. And doubtlcffe ( as Jacobtu de Valencia, faith)/fnww* 
 might be at firft deluded by his maifter Barrabas, and the Thalmudfts 
 of "his time, w r ho had purpofcly broached that opinion out of meere 
 malice.But when he better vnderftood the perfidioufnes and villanous 
 intent ofthofeDoclors, he had (as I fayd before) in diuers Epiflles, 
 and in many other Traces, afcribed them all , or the molt of them to 
 Datud'.Q\zzn thofe that are intituled to the Sonne s ofChori, andfuch as 
 are without Tides, according to the opinion ot'S.Augufitne, and other 
 of the molt auncient Writers; as in my explanation of thofe Palmes 
 fhall appeare. 
 
 B ut feeing the Authoritie of /irraw* is in this point doubtful!, and 
 neither lew nor Chriltian ( that I could happen on ) hath alleaged any 
 fufficient proofeofholy Scripture, to coufirmc that the Pfalmes had 
 many Authors ; I will fhew you what may be proued to infer the con- 
 trary : for thofe who are altogether for D*»«/,alledge many good pro- 
 babili:ies,to make their pofitio more likely, notwithstanding the feue- 
 rall names in the Infcriptions. Firft, all fuch as haue bis name in their Ti- 
 tles, they absolutely challenge to appertaine vnto him, both thofe that 
 are intituled, fpfi Dauid, and Ipfius Daftid, as appcares in S. Augufltnts 
 Commentary vpon the i oy.Pfalmefot indeed that is but a diftinction 
 offome Interpreter : and thofe that are skilfullin the tongue,can finde 
 none in the original!. Moreouer: among- them.that haue no Infcripti- 
 ons,thereare lome which the holy Ghoft himfclfe hath attributed vnto 
 DaH:d;cucn the fecond, and nintie jfifr Pfitlmcs.For although they haue 
 no Title in die Hebrew } they are rieucrthclcfle rcceiiied to be his:thc one 
 in the Atts y and the other in the Epiftleto the Hebrewes.KvA hereupon 
 they fay ; that notwithftanding any thing yet brought to proue the 
 contrary : all the reft which are without Titles, may as well appertaine 
 vnto the fame Author .And although fomc haue very improbably i'ma- 
 
 D 3 gined 
 
 Math, nl 
 
 Jeromes opini- 
 on is not to be 
 relied on in 
 this point. 
 Vol. in prolog. 
 inPfal.trafl.i. 
 
 Uco. de Vtilenc, 
 ibid. 
 
 Probabilities 
 to (hew that it 
 is likely Dauid 
 was Author of 
 all the Pfalmes, 
 
 Aft. 4. j; 1 
 Hcb.4.y, 
 
3o 
 
 A Preparation to the Pfalter. Chap.4. 
 
 ler.ep.ai.Cypn, 
 40. p*r. x. 
 Ad lulian. 
 epift.107. 
 .Reg. 13. 
 
 II 
 
 Whether Mo- 
 fes were Au- 
 thor o( the 90. 
 Pfalmc. 
 
 Deut. 34. 11. 
 
 The reafoti 
 why the name 
 oiMojii is 
 mentioned in 
 the $0. Pfalme. 
 
 Vld.CAp.Z t oi 
 the Titles, 
 
 gined, that euery Pfalme, hauing no Infcription, doth belong to him 
 whofe name was mentioned in the Title laft going before, it makes no- 
 thing againft that opinion; for their fuppofition cannot be good,feein<* 
 by that rule, the firft and fecond Pfalme fhould be No-bodies. Ox: if that 
 opinion fhould paflefor currant,then the Prophet Mofes,viho is men- 
 tioned in the Title of the 90. Pfalme, fhould be Author of the 95 . alfo : 
 which ( as it is aforefaid) the holy Ghoft hath afcribed to Dauidjn the 
 Epiftle to the Hebrewes,( and although it be contrary to what he hath 
 deliuered elfe- where, Ierome doth as much in an Epiftle to /#//*».)Nor 
 of that Ffalme onely fhould Mofes by the rule aforefaid be Author, but 
 of all thofe ten next following the 90. P Jaime: which vpon other re- 
 fpe&s is alfo vnlikely. For in the 99* P Jaime, there is mention made of 
 Samuel, who was not borne in many yeares after Mofes. If any con- 
 ie&ure, or obie£t,that he might be there prophecicd ofby name, as Jo- 
 Jtas was by the Man of God that came to Bethel,it makes nothing to the 
 purpofe jbecauie that was indeed a prophecy(as appeareth in the hifto- 
 ry)and a prediction of him that was to come : but in that part of the 
 Pfalmc, there is no fuch matter, but onely a mention of things paft : as 
 appeareth by the words themfelues, which arethefe ; Mofes and Aa- 
 ron were among hisfriefts,& Samuel among fuch as called vpon his Name* 
 For though it be viuall with the Prophets to fpeake of fome things to 
 come, by the Preter Tenfetyet it is not likely that Mofes fhould by. that 
 and the lame Tenfe mention himfelfe & Aaron who were then liuing, 
 with Samuel that was to come many Ages after. 
 
 Nay.it is iuftly queftionable,whether that one Pfalmc, which is inti- 
 tuled, Aprajrer of 'Mofes the man of God, bee of his compofing , or not. 
 For S. Augufiine thinkes,that if it had beene his, we fhould haue found 
 it in his flue Bookes, among the reft of bis Sengs. And to make more 
 probable his conie&ure, fomething might bee gathered out of the 
 Pfalme it felie : for there the age of man is faid to be but threefcore and 
 ten yeares, or eyghtie at themoft. But we read,that,in the dayes of 
 Mofes, menliued vntill the hundrethyeare j and hee himfelfe was a 
 hundred and twentie yeares olde.And iffeaucntie or eightie had beene 
 the vtmoft and feebleft age of man, then Mofes and Aaron had beene 
 very vnfit for thofe places whereunto they were called : feeing the one 
 was fourefcore when he was made Captaine of the people : and the o- 
 ther eightie three, when he vnderwent the high Prieft-hood. We haue 
 reafon then to thinke,that they were rather in the beft of their age then 
 otherwife : for it is faid of Mofes, when he was fortie yeares clder,that 
 his fight was not dimme, neither his naturall force abated. 
 
 But you will fay, Why is his name mentioned in the Title of that 
 Pfalme, if he were not Author of it ? To this I might anfwer , that it 
 hath beene vfuall among the Ancients, when they would deliuer any 
 weighty matter, to faine the perfon of fome reuerend man , to whom 
 it would beft fute, that it might thereby win the more attention and 
 refpeft from the hearers : and becaufe Mofes wrote a Hiftory from 
 the Creation ofthe World vnto his time , fetting forth therein the be- 
 ginning of Man, with his fall and punifhment; therefore this Pfalmc 
 in which arc commemorated the miferies o? Mankind, was made per- 
 haps, 
 
Chap. 4. A Preparation to the Pfalter. 
 
 3i 
 
 haps, as in the perfon o£ Mofes, and had for that caufe his name in the 
 Title 
 
 This is the rcafon that fomegiue: but if the much likelihood of 
 truth hath not deceiuedmee, I fhall giueyoua ftronger one. For the 
 vnderftanding whereof, you mufifirft knowe, that Dauid before the 
 compofure of his Vfalmes, did vfually meditate fome paffages,either 
 in the Books of Mofes, or fuch others as were written before his time; 
 or elie that he did meditate the promifes made vnto himfelfe of the 
 Kingdome, or his Aduerfities, or Profperities , or fuch things as were 
 reuealed vnto hiin,concerning the defcription of the Temple,and that 
 which belonged thereunto. Now hauing made thofe, or fome parti- 
 cular out of thofe , the obie£t of his contemplations , hee did by a 
 double fpirit of prophecie, perceiue a fpirituall fenfe beyond the litc- 
 r all meaning of the words; and that thofe things which were done, 
 were Sacraments and figncs of others which fhould come to parte, in 
 future ages. That being vnderftood ; he was by infpiration of the ho- 
 ly Spirit, raifed from thence to an admirable fore-fight of the Myfte- 
 rics of Chrifi and his Church x and fo knowing perfectly the fpirituall 
 fenfe of that which was done in the olde Teftament , he made Vfalmes 
 that were literally to be vnderftood of Chrifi, and fuch things as con- 
 cerned his Kingdome. And the place of the olde Teltament, which 
 it is- likely Dauid contemplated before the making of the ninetieth 
 Tfalme, might be the prayer which it appeares Mofes made vnto God 
 in the 33. of Exodus; for it is a petitionary Hymne , wherein thofe 
 things which are there fignified , are asked of God. And thcrefbre,as 
 I beleeue, it was intituled A prayer of Mofes, the Man of God; euen 
 becaufc it comprehended the effect of that praicr. For as it fecmeth, 
 Dauiddoth there petition for all thofe things which Mofes had asked, 
 and God had in deepc Myfteries promifed vnto him. And if you read 
 the Chapter before mentioned,youlhallfinde that Mofes makes there 
 thefeprincipall petitions : One is, that God would come in perfon to 
 guide and goe before his people into the Land of promifc; which the 
 Lord granted : and from thence , Dauid forefaw in fpirit, that God 
 {hould come perfonally in the Flefh,in that Cbrift O-iould goe before 
 Mankinde, to lead e them into the heaucnly Canaan-, and that the 
 light of the EuangekcallLaw, fhould direct them thither. 
 
 Moreouer ■ it there appeares that Mofes defircd to fee the Deitie it 
 felfe, and that the Lord anfwered himAfo man fhould fee his face and 
 liuc, But there it a place, faid he , with mee, and thou/halt fund vpon a 
 Rocke, and I will put thee in a elf t of the Rcckc, andwillcouer thee with 
 my han d whtlfi Ipaffc by, and afterward I will take away my hand, and thou 
 fialtfee my backe parts ; but my face (hall not be feene. By that anfwere 
 of Gcd, that no man {hould fee his face, and liuc ; Dauid vnderftood, 
 that no man could behold the effence of God in his Maiefty,vntill he had 
 put on Immortalitie. And by that fpeach, f for* is a place withmetfc.hc 
 forefaw, the humanitie of Chrifi, for by thofe Words his bodie was fig— 
 nified, which was the Vaile and Tabernacle of his Diuinitie ; by which 
 we might come to fee fo much of God, as mortalitie could be allowed 
 to behold. He alfo forcfaw,that fuch as fliould be vouchfafed this fa- 
 
 lac.de val.pr$l. 
 in Pfalmos, 
 traft.$. 
 
 
 The prayer of 
 Mofes in the 
 3 3. of Exodtti 
 was likely to 
 be the occafi- 
 on of the 90, 
 Pfalme. 
 
 D 
 
 uour. 
 
3 2, A Preparation to the Pfalter. Chap.4. 
 
 What is to be 
 vndcritood by 
 the cleft in the 
 Rocke, Exod. 
 
 33- 
 
 III, 
 
 That the 
 Pfidmes which 
 are intituled 
 of Solomon 
 may be l>&- 
 Hids. 
 
 IduthunBing* 
 nomufuiu 
 
 tlour, were to be founded vpon Chrift, which is the Rocke there prin- 
 cipally meant. Yea, he forefaw, that they muft be hid in his wounds, 
 which arc the holes of that Rocke; and that Chrift himfelfe, who is 
 meant by the Right handof God, mult with his righteoufneffe couer 
 them, left they Dee confumed by the Maieftie ofthe Almightie effence. 
 
 Furthermore; It is there dehuered, that vpon the requeft of Mo- 
 fes , God faid hee would make ail his good goe before him, and that 
 he would haue mercy on whom he would ham mercy. From whence David, 
 it fecmes, apprehended all the Sacraments of Grace, which mould 
 be in the Church of Chrijf ,Wlth thofe eternall bleffings which the faith- 
 full were to enioy ; and that all this mould be vouchfafed, not for any 
 kind of merit, or forefight of defert in vs, but mecrely out ofthe Graci- 
 ous fauour and mercy of God. And hauing vnderftood fo much by that 
 Prayer, it is not vnlikcly, but that he thereupon made that po. Pfalme, 
 and called it, The fray er of Mofes the Man of God. For therein is the 
 whole effect of Mofes prayer containcdiand the Vfalmifi hath made his 
 petition for fuch things as God in decpe myfterics had promifed vnto 
 his Church. That this may be probable,I hope it (hall appeare when I 
 come to the Expofftion of that Pfalmc.For I intend to follow fuch Au- 
 thorise, as I will not fearethe oppofitionofanynewExpofitor : and 
 to that place I referre you to be further fatisficd. Or if ftill you remainc 
 of opinion,that this Pfalme was compofed by Mofes(zs I will not pe- 
 remptorily hold but it might be ) the matter is of no confequence.For 
 it is but one among many: and though we fpare him that, the whole 
 Booke may not vnproperly be tear med the Pfalmes ofPauid. 
 
 But peraduenture fome will fay, that although Mofes were not Aw 
 thor ofthe 90. Pfalme, yet there be fome others, who might claimea 
 part in that labour : for they thinkc it cannot be denied, but that thofe 
 two which haue the name of Solomon in their Infcriptions, mould be a- 
 fcribed vnto him .And indeed there is fome color to make it at the firft 
 fight appeare fb; but vpon better confederation, it is more likely, that 
 they were his Fathers : for at the end ofthe firft of them, which is the 
 feaucntie two Pfalme, thefe words arc found ; The Prayers ofDauidthe 
 Sonne of 'IeiTe are here ended. Befide, by Solomon is Chrifi often vnder- 
 ftood; who as S. Auguftine faith, is principally intended in the Pfalmes: 
 and the Hebrew Titles of both,may be as well interpreted,F<?r Solomon 3 
 as Of Solomon. 
 
 But fome may Obiec% that by the poflfcript aforcfaid, after the fca- 
 uentictwo?/*Aw, it appeareth, that thofe which follow, fhouldbe 
 noncof Dauids :forthere,hisarefaydto be ended. And indeed fo it 
 feeemcth ; but if you will fearch further, you fhall flnde, that there fol- 
 low other Pfalmes, which haue Dattids name in their Infcriptions. Yea, 
 fome of thofe, hauing no Title, are by our Sauiour himfelfe afcribed 
 vnto him. And how that may bee truely faid, without contradiction 
 to the Truth, andfalfifyingthe^<^/fr7]M, it appeareth inthefeuenth 
 Chapter of this booke , wherein I treat concerning the Order ofthe 
 Pfalmes. 
 
 Now, as for Afaphjduthun or Ethan, Heman, the fonnes of Chore, 
 and the reft vvhofe names are expreffed in the Infcriptions, I fee no 
 
 great 
 
Chap.4- 
 
 A Preparation to the Pfalter. 
 
 33 
 
 great reafon, why the naming of them in the Titles, mould make them 
 Authors of the Pfalmes fo infer ibed,m ore then it doth make Solomon fo 
 to be in thofe where his name is fbund:rather as Caietan thinketn, there 
 B»iebt haue beene fome other caufe for that, as wel] as for the naming 
 oi Solomon , in the 72. Pfalme. It is fufficient ( as I thinke ) that I be- 
 leeue them to be fuch men as were indued with the fpirit of God(for fo 
 I am perfwaded they were) ; yea very holy men, in the expreflion of 
 whole names there might be included certaine myfteries, as fome haue 
 taught. And yet I fuppofe them rather to be efteemed Muficians, and 
 {infers of the Pfalmes, then Authors o£ them : for fuch we find they 
 were, and that vnto them thofe Pfalmes were committed to befung 
 vvhich Dauid wrote, or dictated, and commaunded to be regiftred by 
 others. 
 
 But peraduenture, you may fay,that Afaph,/duthun,znd £*#<*», were 
 not onelyprincipall Singers, but faidalfo to Prophecie,i. Chron.i^. 
 and therefore might compofe Pfalmes as well as fing them. And the ra- 
 ther you might thinke fo,becaufe the excellency of Solomons Wi&dome 
 was fetforth,in being preferred before theirs. But this makes nothing 
 to proue that they were Authors of the Pfalmes. For they being thofe 
 who inftrucied Solomon in the myfteries of thefe Prophecies, and fung 
 them with Inftruments at the Kings appointment, were for that relpecl: 
 called Prophets, eucn for ringing and declaring them to others : as ap- 
 peareth in the Chronicles, where it is faid, Afaph, Eman, and Idnthun, 
 PropheciedvponHarpesandPfalteries. In like manner, all thofe who 
 fung or recited Prophecies ia auncient times, w r ere called Prophets, and 
 faidtoprophccie;as at this day our Preachers are, who doc but ex- 
 pound vnto vs the myfteries ofthe Prophets. And if I miftake not, in 
 S.Pauls firft Epiftle to the Corinthians, thofe that fing to edification, 
 are included among them who are faid to Prophecie. But ( if you will 
 haue it fo, that thofe aforenamed^had fome intereft in the Pfalmes, as 
 Penners of them ) fome of thofe that ftand for Dauid will graunt 
 thus much,that they gaue him the ground,or occafion of thofe Pfalmes , 
 and that he ( being infpired with the holy Spirit) compofed them. Or 
 if to reconcile the opinions ofthe Learned in this point, would giue you 
 any content, there are whofc conie6ture may fomewhat helpe hereun- 
 to : for they conceit,that Dauid reuealed the myfteries; and then Afaph, 
 Eman , Ethan, qtc. difpofed them to be fung. Thus Dauid might bee 
 Author of all the Pfalmes in one rcfpe£t, though not in another : and fo 
 both opinions be true. 
 
 But to gaine the more credit to their fide, who reckon Dauid fole 
 Author of the Pfalmes \ S aint Chryfoftome hath obferued,that Chrift and 
 his Apoftles haue mentioned no other Author, though they often cited 
 the Pfalmes. Euen for that caufe ( and partly for that I feare the 
 Ievres did at firft publifhthe contrary opinion, out of fome malicious 
 policie, to difcredite thofe Prophecies ) I muft confeffe,I am moft ad- 
 dicted to S. Augufime, and thofe who are altogether for Dautd; yet I 
 thinke it no matter of confcience,whom I follow : for I am perfwaded, 
 that in refpccl: ofour felues, we need not be curious in fearching out a- 
 ny more, if we once vndoubtedly beleeue, that the holy Ghoft is the 
 
 prime 
 
 What is to be 
 thought ofA- 
 fapb, Idiabun, 
 and the reft, 
 &c. 
 
 Caietanprol. in 
 Pfal. 
 
 I Chron*6. 
 a Chron.7. 
 x Cb.r0n.z4. 
 
 1 Chron.aj . 
 
 V'd.x Cor, 1 4. 
 3« 
 
 Titlemtmtis 
 prol. in Pfal. 
 
 Chryfoft. in pro- 
 am :iit Pfal. 
 
 The holy 
 Ghoft the 
 prime Author. 
 
34 
 
 » Sam. »j. 
 
 Math. %%. 
 
 IV 
 
 ThcHcrcficf 
 
 cbecSyNiiholai- 
 tans, & leaves. 
 
 Philafterde 
 Haref.cap.tf. 
 
 lacob.de VaL 
 prol.inPfkl. 
 trafi. 1. 
 
 Math.1a.4f. 
 A& 1. i$. 
 Hcb^t. 
 
 A Preparation to the Pfalter. Chap.4. 
 
 prime Author of all the P [atones Sox fo he is : as both David confetfeth, 
 and dmers places in the new Teftament witnes. Yea, if we hauethat 
 beliefe of them, it takes away all iuft caufe of controuerfic. And al- 
 though we were wholly ignorant, by what Inftrument the holy Spirit 
 penned them; knowing this, that they were principally His, there were 
 no danger in being ignorant, who were the fecondary Authors: be caufe 
 the vncertaintteofthatisnomoredifparagement to the Authoritie of 
 the matter,thcn it is to my worke,that the Reader knowcth not whether 
 it were firft written with a Swannes quill, or a Rauens. 
 
 Neuerthelefle ; Seeing there arc fo many probable Euidences, to 
 make it credible, that Dattid was at leaft compofer of farre the grcatcft 
 part, if not of a]l the Ppitmes : Seeing the holy ghoft hath vouchfafed 
 him fo great afauour, as to make him his noble Inftrument, whereby 
 he conueyeth vnto vs fo many heauenly raptures,fbr the comfort of our 
 foulcs : And forafmuch alfo as the enemies of Chrift thinke to make it 
 an aduantage on their parts, to deny him as much as may be of that fa- 
 cred wprke ;I would not ( euen for thofe refpe£ts)that hee fhould bee 
 robbed of any honour, which I thought might appertainc vnto him by 
 thofe excellent Poems. Neither would I neglect to take from them ( if 
 itwercpo{nbIe)allocca{ibnof cauill, who either feeke to derogate 
 from the Authoritie ofthis part of holy Scripture, by making him a 
 prophanc Author, with the Manichecs and Nicholaitans ; or denying 
 him to be a Prophet, as fome of the I ewes did. For if we giue the ene- 
 mies of God aduantage to broach vntruths without contradiction: 
 though they feeme matters offmallconfcquertce, yet They are fubtilc, 
 and will from thence inferrc fomewhat to the preiudice of our profeifi- 
 on. 
 
 What mooued the Manichees ex Nicholaitans to their opinions, I 
 thinke it ihall not be needfullto declarerfor as I defire theoccafion and 
 ground of their herefies, with the herefies thefelues, may be forgotten : 
 So I hope, that (howfoeucr they were blinded) it now appearestoall 
 men, that thofe holy Poems of the Kingly Prophet Dattid, arc both fa- 
 cred, Canonicall, and fufficiently warranted to be the molt diuine, and 
 holy Word of God. For we haue not onely Cornice/*, with concent of 
 Fathers, and the gencrall beliefe of the Church for it:But, which is much 
 more to vs, Chrift himfelre,all the Apostles , and the Author to the 
 Hehewes, in citing thek Pfalmes haue faid, that David faith in Spirit 
 thus,and thus;Or that the holy Ghoft fpake by the mouth of Dattid, 
 as appeareth by the places quoted in the Margent. Yea, that 
 he was a diuine Author, manifeftly appeareth vnto vs who 
 arc Chriftians, by that excellent fulfilling of thofe 
 things in Chrift, whereof he wrote. Now 
 what may be faid to the wicked opini- 
 on or fome among the latter 
 terns y who deny this our 
 Author to be a Pro- 
 phet, (hall follow 
 in the next 
 Chapter. 
 
 CHAPTER 
 
Chap. 5 . A Preparation to the PJ alter* 
 
 35 
 
 Ch a pter V. 
 
 I. The Ie wes deny Dauid to be a Prophet: their reafons 
 
 and Arguments confuted. 1 1. O/Prophecie ; the de- 
 
 . grees thereof and -what is required in a true Prophet. 
 
 I II. That Dauid was a true Prophet. The Obiedh of 
 bis Co ntemp lati o ns,and that he attained to the high- 
 eft degree of Prophecie. I V. The caufe why the lat- 
 ter Rabbines began to deny him to be a Prophet. 
 Theinuention of their Thalmuth ; their Impudence 
 difcouered > and Dauid proued to be a Prophet, both 
 by holy Scriptures, and out of their owne Thalmu- 
 difts : fuch Author itie as they cannot deny. V. Lafi- 
 ly^ a briefe commendation of that Kingly Author. 
 
 Y reafon of this Ages inclination to Schifmes, and for 
 that I doubt with other ftrange do£trines,there may be 
 an infection otludaifae crept in among our Sectaries ; 
 or fome Tewijb arguments ipread abroad,by which the 
 beliefe ofvnlearned men may be abufed : Bccaufc alfo 
 ( as it {hall after appearc ) this new opinion fet on foot 
 by the latter /ewes, that Dauid was no Prophet ( though falfe andfri- 
 uolous ) may be heard of, when there is none by to aniwere it, and fo 
 difaduantagc the profeflion of Chriftianitie; I haue in this Chapter vn- 
 dertakentodifprouethem, and to make itmanifeft, that hee was not 
 onely a true Prophet, but attained alfo to the higheft degree of Pro- 
 phecy. And that I may orderly proceed to be the better vnderftood, I 
 will ftrft fet downe the reafons of ourlewim Aduerfaries ; and then 
 fo aniwere them, as my Confutation may appeare the more euident to 
 themcancft capacities. 
 
 Firft, fay they, If Dauid had beene a Prophet, then he fhouldhaue 
 beene called ofG o d, and fent to prophecie vnto fome King or peo- 
 ple.So Adofes was called,and fent to Pharaoh-, Samuel to the /fraelites ; 
 Efay, Jeremy , Ezechet, Daniel, and all the reft of the twelve Prophets, 
 to the Kings, and people of Iudea,/frael, and fomctime to others: as 
 may appeare in their Prophecies. But it it not manifeft (fay they) 
 that Dauid wzs either fo called or fo fent to any; And therefore he is 
 no Prophet. Their Maior I will not examine. Bee it what it may : their 
 Minor is falfe. For he was chefen of God; and fent to gouerne,increafe, 
 and free that Kingdomc and people: as appeareth in the bookes of Sa- 
 muel. I tooke thee (faid God) from the Jheepefold that thou (hottldefi bee 
 
 the 
 
 The realbns 
 that the lewes 
 giuc wherforc 
 Daida was no 
 Prophet, 
 Arg.i. 
 
 Anfwo 
 
3* 
 
 A Preparation to the Pf alter. Chap. 5 . 
 
 Arg.i. 
 
 AnlW; 
 
 i.King.ij. 
 
 Arg.j. 
 
 Luk.24. 
 
 the Captaine of my people Ifrael. Yea; he deliuered vnto him the Pat- 
 terns of the Temple, with that which appertained thereunto. He gaue 
 him an vnderftanding of all the Myfteries hidden vnder thofe things. 
 He lent himalfoto eftablifhand amplifiefuch things as appertained 
 to his diuine worfhip , and to prophecie to the World the euerlaftin<* 
 Kingdome of the Mejfias. 
 
 S econdly ; they argue thus : that hee onely may be tearmed a Pro- 
 phet, vnto whom God doth immediately reueale his fecret determina- 
 tions. But (fay they) God rcuealed not immediately vnto David, 
 the fucceflion of his Kingdome, but to iV<tfi&4»; and commanded him 
 to certifiefo much to !)<*»#/. They further vrge, that Nathan was 
 fent to declare other things vnto Dauid ; and thereupon inferrethis 
 cohclufron, that he was a Prophet, not Dauid : and they adde a weake 
 reafon to ftrength en it;which is, that one Prophet needethnot the helpc 
 ofanoher. 
 
 Heere it may be anfwered,that although we grant,that Nathan told 
 Dauid of fome things concerning the fucceffe of his outward Affaires, 
 and brought vnto him fundry Meflages touching his owne particular; 
 yet he vnderftood what appertained to his euerlafting kingdom,afwel, 
 if not much better then Nathan. And when Hc(perhaps) perceiued no 
 more in his Meffage then the prbmife of a temporal! Kingdome in Sa- 
 lamon; J>4»«/forefawbythe illumination of a higher Spirit of pro- 
 phecie, that thofe promifes, extending farther , had principally their 
 refpeel to his Sonne Chrifi, with the eternity of his Kingdome. How- 
 foeuer ; to hold that one Prophet may not vpon fome occafions, neede 
 to be warned and reformed by anotner,is abfurd : for we haue an ex- 
 ample of it in the Kings , where the olde Prophet (hewed the Alan of 
 god, that had returned backe to eate bread, contrary to the comman- 
 dement of the Lord, that his carcaffe fliouldnot come into the Sepul- 
 cher of his Fathers; which was that day fulfilled : for he was flaine by 
 a Lyon, and buried in the Sepulcher of the olde Prophet. And indeede, 
 for their finnes, the Spirit of God (as I take it) may other- while be e- 
 ftranged from his Prophets for a time; as it fell out in Dauid, after his 
 Adultery and Murther : and then,for many refpe&SjGod may rather at 
 thofe feafons informc them of his will by the mouth of another Pro- 
 phet,then immediately by his Spirit ; as I thinkc euery reafonable man 
 •beleeueth. But their wnole Argument is nought, both in Maior and 
 Minor', and neither holds true in generall nor particular : as fhall here- 
 after appeare when I come to fpeake of Prophecie,and to what degree 
 thereof Dauid attained. 
 
 Thirdly ,thcy fay , that the holy Scriptures of the olde Teftament, 
 being diftinguifhed into three parts, to wit , the Law, the Prophets, 
 3.11& Jlagiographa, or holy writings;, the Pfalmes of Dauid were rec- 
 koned among the bookes called Hagiographa , and not with theirs 
 who were called Prophets : and from thence they would proouc that he 
 was not Anciently efteemed as a Prophet. Yea ; they further alleage 
 againft vs, outof'S*. Lukes Gofpell , that our Sauiour hath excluded 
 him from the company of Prophets, euen by diftineuifhing the 
 Pfalmes 'from their writings, in that place where he faid,^// things 
 
 Jhould 
 
Chap . 5 . A Preparation to the Pfalter. 
 
 57 
 
 jhotild bee fulfilled which were written of him in the Law and the Prophets , 
 and in the Pfdmes : But that they haue abufed this place, it is very mia- 
 nifell. And that Chrill had neuer there any fuch meaning, itappearcs 
 in diuers places of the n cw Teftament, where he hath giucn Dauidthc 
 title of a Prophet . As for their Argument grounded vponthe diuifi- 
 on of the Bookes , it is, as aforefaid , of no force ; Becaufe the orde- 
 ring of them was their owneworkc, asfhall heereafter appeare* Or if 
 it were not,notwithftanding that,or whatfoeuer els may be faid to the 
 contr ary, we will prooucth at Dauid was a Prophet*; yea, a true Pro- 
 phet, peraduenturenot inferiour to any of die Prophets; and how it 
 might well be,that our Sauiour had named the Pfalmes diftinc'tly by 
 themfelucs in regard of the lingular gift of Prophecie bellowed Yp- 
 on their Author, rather then for any fuchcaufcas the Jewe s dreame 
 of. 
 
 For the better vndcrftanding of this; there are thele things following 
 tobeconlidered of. Firft, What Prophecie is , with what is required 
 to the making of a true Prophet ; And then is to be enquired whether 
 it may plainely appeare that Dauid were fuch a one or no. Secondly, 
 we mull fearch what degrees of Prophecie or Reuelation there bee : 
 and after wc will fhew that Dauid was not onclya Prophet, but one 
 vnto whom God had vouchfafed fuch high perfection in Prophecie, 
 as you neede not feare to account him one of the chiefell , if not the 
 raott excellent,among the Prophets oftheolde Teftament. 
 
 As touching the firlt ( to wit ) what Prophecy is , you fhallknow, 
 that it is fometime defined at large , fometime more ftri6tly . For S r . 
 jiuoufttne faith, // is the diuine reuelation ofthofe things jwhich are beyond 
 the reach of Humane knowledge. There it is largely taken ; and hath re- 
 fpecl afvvell ro things pall and prefent,as to come. Forthofe things 
 which are prefent , if they fall not within the compaflfe of our fenfe ; 
 and thole things which are pall , if they be neither in writing nor the 
 memory of Man ; may as well be faid to bee without the compafle of 
 Mans vnderllanding, as thofe that are yet to come. And in this fenfe 
 Mofes might without any other refpecl be called a Prophet ; Euen for 
 telling of the Creation, and fuch things as before his time had beenc 
 forgotten. Cajfiodore defines it more llridlly, and faith,that Prophe- 
 cie is a diuine infpiration, jfhe wing the euent of things/with vnchah- 
 geable truth. And fome thinkc, by that Definition, the words- of 
 Caiphas when he faid it was expedient one man ftiould die for the 
 people, mould not haue beene called a Prophecie (as in the 1 1 . Chap- 
 ter ofS. Iohns Gofpeli -,it is faid to be)becaule,as they thinke, it procee- 
 ded out of malice : but I fuppofe rathcr,it was a Prophecie, though 
 hehimfelfewerenotfo fenfible of the Spirit of God , that He might 
 properly be called a Prophet. Moreouer, according to this ftri<5l 
 definition, Mofes cannot property be called a Prophet,for infor- 
 ming the World of fuch things as came topafle before his time. And 
 fith all Prophecies mull bee accompanied with immooueable truth-; 
 the predictions of Sorcerers ^Southfayers ,' Ajlrologers y and Mmanackg- 
 makers ,are far from Prophecies : feeing at the bell they arc but con- 
 ie£tures, and fuch as many- times neuer come to pafle. , 
 
 E But 
 
 II. 
 
 The Definiti- 
 ons of Pio- 
 phecie. 
 
 Cafsiodorut 
 prol.inpjal. 
 
38 
 
 Propbetia pre- 
 prie ditlx quid, 
 Greg. fuperE- 
 
 zekiel. 
 
 The degrees 
 of Prophecie. 
 
 lacob. de Vol, 
 inprel. inPfal. 
 traft.i. 
 
 The Spirit of 
 Prophecy two- 
 fold. 
 2. King. 2.9. 
 
 A Preparation to the Pfalter. Chap. 5 . 
 
 But Origen defines it yet more ftrictly, and faith ( or to this effect ) 
 That true prophecie is a Reuelation^made by the Prophets of theolde Tefia- 
 ment i of the comming of Chrift, orfomething appertaining vnto his Church, 
 In which definition (left he may feeme to exclude S l . Iohn from being 
 aProphet, and the Apocalyps ,with thepredictions in the New Testa- 
 ment, from being prophecies) you mult note that he ipeakethin the 
 phrafe, and after the cuftome of the Church, diftinguifhing Prophets 
 from Jpoftles zn&Euangehfts ; for fo they are rather called, who haue 
 declared Chrift to bee already come : though , in regarde of thofe 
 things which they haueforetolde, concerning his fecond comrnino- 
 they may be alfo rightly called Prophets, 
 
 Prophecie, that may be truely called fo,hath thefe followino- pro- 
 perties. Firft, it is of things to come : Ideoprophetiadittafitfluiafnw- 
 rapr&dicit j faith S. Gregory. Secondly, it mult be of the Myfteries of 
 Chrirt,and his Church , orfome way appertaining to the affaires oT 
 it : for,the predictions ofmeere worldly and prophane things , are ra- 
 ther conie <5tures and Prognoftications , then Prophecies. Thirdly 
 it muft not come by the way of Soothfaying ( by which it is impoffi- 
 ble to fore-tell any thing certainely) but by truely facred and diuine 
 Reuelations ; and the Myfteries deliuered, are for the moft part repre- 
 fented by fome enigmaticall obiecls : fbr,hauing neither reall effence 
 in themfelues, nor in any other coniunct, therefore they require to be 
 enigmatically and parabolically figured by fome rcprefentatiue o b- 
 iect. Fourthly, Prophecies are reuealed vnto the Prophet, either by 
 An gels,voyces from heauen, virions, dreames, and fuch like feconda- 
 ry meanes,or elfe by immediate infpiration of the holy Spirit ofGod: 
 which laft,is the moft excellent ; and as Lyra calleth it } Prophctiamaxi- 
 mh propria. The next degree of Prophecie below it, haue thofe Reue- 
 lations, which are deliuered by Angels ,orvoyces from heauen: be- 
 neath that, when it is by vifions : and the meaneft of all is by dreames. 
 Thefe properties muft his Prophecies hane, that fhould be counted a 
 Prophet. Moreouer, before he can be properly called fo, it is requi- 
 red,that he himfelfe haue alfo a true vnderftanding of the Interpreta- 
 tions of that which is reprefented vnto him ; and knowe alfo by 
 a fupernaturail illumination, the meaning of whatfoeuer he hath pa- 
 rabolically deliuered : otherwife (if he may haue fo high a title) he is 
 more fitly (as fome thinkc) called a Seer then a Prophet : andafwell 
 might Pharaoh i Balaam,Nabuchadnez,z,ar i ov Caiphas,be tearmed Pro- 
 phets^ he. Yea, Balaams Afle deferues that Title as much as he that 
 is made an Instrument to foretell thofe things , which hee vnderftan- 
 deth not himfelfe. 
 
 Now fome are of opinion, that there is a twofold Spirit of Prophe- 
 cie,and of vnderftanding Propheciesra fingle and a double.To prooue 
 it, they initance the rcqueft of Eltfha to Helas , in the Booke of the 
 Kings; where he faid, I pray thee let a double portion of thy Spirit be vp. 
 on mec. The fimple Spirit of Prophecie ( as thefe conceiue ) is that 
 which thofe Prophets had, who faw things onely as they concerned 
 the particular Church of God in the Nation of the Ierpes , with fuch 
 things as fhould happen to the materiall Gttieand Temple of that 
 
 people. 
 
Chap. 5 . A Preparation to the Pj alter. 
 
 59 
 
 i 
 
 people. The double Spirit of Prophecie, is that which thofe Pro- 
 phets had, who hau'mg the knowledge of what was to come to pafle 
 iii the olde Teftament , did thereby tranfcend to the higher Myfteries 
 of Chrift and his Church i yea,the Prophets who were enriched with 
 this double Spirit of Prophecie , by knowledge of the palTagcs , and 
 things foretold & performed in the olde Teftament:, did plainely fore- 
 ice the Myfteries of the Cofpell which were to come. 
 
 Hauing (hewed what is properly called Prophecie, and what maketh 
 a true Prophet : you fhall fee what is to be thought of Danid;3.nd how, 
 vniuftly the /ewes ; vpon a few friuolous Cauils , would thruft him out 
 of the number of Prophets jwhofc book was diftinguifht from theirs,in 
 refpeclofthc Excellency, and extraordinary manner of his Prophecy, 
 rather then becauie he was no Prophet. For he had all the markes,that 
 are required in an excellent Prophet. Firft, he foretold things to come, 
 and that with vnchangeable tru'th'.This,as I faid before^ v?e hauef found 
 by cxperience,on whom the latter times come: and we can befide fhew 
 much good euidence,that in this point he was a true Prophet. S. Mat- 
 thew fo teftifies ofhim. S. Iohn fayth, that his Scriptures were fulfilled 
 in Chrift. S. Luke reports how our Sauiour himfelfe faid,that allfhould 
 be fulfilled y which was written ofhim in the Law ofAfofes, in the Prophets , 
 andmthePfalmes. And all the Apoftles haue out of his holy Hymns , 
 brought proofes to conffrme the myfteries' of" Religion : which they 
 would neuer haue done, if they had not efteemed him a true Prophet. 
 Secondly,that his Prophecies were employed about the moft excellent 
 Subiec\euen the myfteries of Chrift, and his Church, it is alfo teftified 
 by their frequent quotation in the Hiftories of the Euangeltfis. Third- 
 ly, that he hath made vfe of Enigmaticall Obiecxs , according to the 
 manner of other Prophets, and that we are to fear ch further then the li- 
 terall fenfe •, it appeares in one of his Pfalmes, where he faith, twill en- 
 cline mine earevnto a parable, and vtter agraue matter vpon my Harpe. 
 Now the Parables vnto which he enclined his eare, are the writings of 
 the old Teftament, conteining the myfteries, out of which' he tooke Pa- 
 rables and Propositions, to infer his Prdpheticall verities,and Euanoe- 
 licall conclufions. For according to the opinion of auncient Diuincs, 
 the olde Teftament did containe fourc forts of reprcfentatiue O&cBs; 
 by which, dirough the illumination of the Propheticall fpirit, Dauid 
 forefaw die myfteries of the kingdomc of our Redeemer : which may 
 appeare in the matter,aud titles of his Pfalmes; and from thofe grounds 
 of contemplation, he did afcend vnto an Ynfpeakeable heighten diuinc 
 apprehensions, and tothefupcrnaturaJJknowIedgeof future things iri 
 particular. And this was no confufed knowledge, which he had j but a 
 plaine and full apprehenfion of the things forefeerie. 
 
 The firftObie&ofhis contemplations, whereby our Author afcen- 
 ded vnto the fupremeft decree of Prophecie, was the Acts of the Patri- 
 arkes; and thofe things which were written and done in the fiue books 
 c&Mofes, with the bookes oUofmh, fudges, Rttth,& Samuetl,vnt\]lh\$ 
 time. The fecowd fort ofObie6ts, were his owne profperities and ad-* 
 uerfities ; with his aduancement vnto the Kingdome. Of a third kindc 
 were the promifes made vntd him concerning the fucceflion of an e- 
 
 E 2 ternall 
 
 in. 
 
 Dauid had all 
 the conditions 
 of a true Pro- 
 phet. 
 
 Math. 47. jf . 
 John 19. 24. 
 Luk. 24. 44. 
 
 Pfal.4#. £ 
 
 Fourc forts of 
 diuinc obiecls 
 in the Scrip- 
 tures. 
 
 X. 
 
 Iscob.de Pal. 
 prol.iaP/at. 
 
40 
 
 4- 
 
 A 'Preparation to the Pfalter. Chap. 5 1 
 
 1. Sam. 5.3. 
 
 IV. 
 
 The reafon 
 why the lews 
 deny Dau'id to 
 be a Prophet : 
 and the caufe 
 why we ought 
 to withftand 
 their opinion. 
 
 ternallkingdomeinhls Sonne.The laft was, the exemplary defcription 
 of the Temple, and other facred things reuealed vnto him by the holy 
 Ghott.By thofe flue kinds ofObiefts, as it were in a Glafle, did J)a- 
 mdice a refemblance of the future myfteries of the Gofpel; and therby 
 railed his apprehenfion higher and higher,vntillhe gaue his knowledge 
 a true and certaine information thereof. For hauing faftned his vnder- 
 ftanding vpon thofeobie£ts,and finding them to be things which were 
 to come to pafle , not for their owne fakes, but to figure out fome 
 greater matters, which ought to bee fulfilled in future Ages; Hebe- 
 cran to looke further: and firming to lift the eyes of his foule, to the full 
 apprehenfion ofthofe more excellent things, the double Spirit of Pro- 
 phetic came vpon him, andrapthimintoakindeofExtaiie. Whese- 
 in,without the contemplation of other exterior or outward Obiec~ts,he 
 was prefented with the future rnyfteries themfelues.And then, as ifhee 
 had not had ought to doe more with his firft materiall and figuratiue 
 Obie6ts, he nakedly without types or riddles, contemplated the whole 
 myfterie of our Religion, as it is in it felfe ; and hath oftentimes, fo de- 
 liuered the particulars thereofin thofe his Prophecies ,that many Pfalmes 
 are principally and literally to be vnderftood of Chrift. 
 
 That he fpakeby diuine illumination, which is the fourth marke of 
 a true Prophet, is witneffed by the holy Ghoft, in the 2. of Sam. 23. 
 Chapter : and in many places of the newTeftament ; as, Math.z 2.43 . 
 ABs i.\6. L*k- 1 • Hcb. 4. 7. &c . 
 
 The laft marke is, that he mult haue his Reuclations, either by An- 
 gels, Voices from heauen, vifions , dreames,or by immedi ate infp irat ion of 
 the holy Spirit. And though I know not whether I may direcMy affirm, 
 that he receiued his Prophecies by any of the firft wayes: certaine I am, 
 that he had it through the moft excellent meanes; euen by immediate 
 infpiration from God. For the holy Ghoft hath mooucd him to con- 
 feffe fo much, in the Booke of Samuel, afore mentioned. 
 
 So it appeares,that Dau>d had all the conditions of a true Prophet 1 
 and therefore the Iewes doe abfurdly , and malicioudy, argue againft an 
 infallible truth. But you may now fay, What is the reafon why the 
 Iewes would difallow his Authorise? or what appertaines it to vs, what 
 their opinion is therein? I anfwere; The caufe thereof is their hatred to 
 Chrift, and their malice to theencreafe of his Kingdome : which is 
 fuch,as binds vs to be earneft in defending the contrary, if we loue the 
 honour of our Redeemer: cfpecially if we perceiueany likelihood of 
 difaduantage to his Church ; which indeed was their ayme. For when 
 the Doctors of the Iewes , after the Conuerfion of Confi -amine ; faw that 
 the Gentiles began to be generally conuerted to the faith of Chrift : fee- 
 in** alfo, that a great part of the Iewes, beleeuedwith them, acknow- 
 ledging that he,whom they had defpightfully crucified and rcfufed,was 
 the Mefllas promifed, figured, and prophecied of in the Law, the Pro- 
 phets, and the Pfalmes : yea, perceiuing that the Pfalmes otDauid had 
 more particularly, and more plainely then all the reft, foretold the cal- 
 ling of the Gentiles, and that the Chriflians did from thence bring many 
 Arguments,which they were not able to deny ; They began to feare, 
 their malice would be generally difcouered ; ~nd faw, that vnlefle they 
 
 could 
 
Chap. 5 . A Preparation to the I? falter. 
 
 41 
 
 could find fome way to difcredit this Prophet, and take a new order 
 with fome others, the commodities of the Rabbins would grow mean, 
 by the left-ring of their Congregations. The maifters of the Hebrews 
 therefore affemblcd together.^ a Cittie in Egypt, now called Cayr 0,2nd 
 there made that counterfeit Scripture, which they call the Thalmuth, 
 that they might kcepe the fimple and common fort of their Nation in 
 blindnelfe, vnder their obedience. They made alfo a falfe Gloflc vpori 
 the holy Scriptures or the olde Teftament : and feeing(as I faid before) 
 that they were continually conuinced by fuch as were conuerted from 
 ludaifnc, who affirmed ( befide many other things concerning Chrii-t ) 
 that the calling of the Gentiles was manifeftly Prophecied of in the 
 Pfalmes ; Therefore they denyed that Dauidvtzs a Prophet. And to 
 haue fome colour for their new opinion, they diuided the Scriptures in- 
 to three parts : the £<*w,the Pr^pbeti t znd Hagidgrapbd;o.nd Co put Da- 
 vid among the Hagicgrapba : that if it were poffible, that might haue 
 taken from him the dignitie and efteeme of a Prophet. But it tooke not 
 effect according to their expectation: for by that meanes there is to 
 this day a diffenfibn euen among the I ewes themfelues. For fome, fol- 
 lowing their moil auncient Mailters, fay that Dauidwis the principall 
 among the Prophets. Others following their new Rabbines fay , he is 
 no Prophet i and fo this froward and wicked generation haue giuen 
 themfelues the lie. 
 
 But, that you may the better perceiue the impudence &c wilfull ob- 
 ftinacie of the Iewes, with what prefumprion they dare foeake againtt 
 their owne knowledges, when they would oppofe Chrift 3 You fhall 
 vnderftandjthat all the Doctors of the Iewes, before the corhming of 
 the Mefsias, vntill the time of Conftantine,zft£cmzd Dattidnot onely to 
 be a Prophet, but the moft excellent among them.This appeares in the 
 writings of lonathan Abenhttz,iel, a Rabbin , flourifhing about fbrtie 
 yeares before the birth oiCbrtfl; and one whom the auncient Iewes e- 
 i-teemed as a man that had his Pen guided by the holy Ghoft.This was 
 the opinion o?Phtlo,z learned /«j*,who liued in the tirne of the Apoflles. 
 This is the opinion of Iofephus, who liued fomewhatfincer'and thiso- 
 pinionis confirmed by a generall agreement among the Writers of 
 thofe times, who had any occafion to fpeake of this fubiecl. And be- 
 caufe you may the better vnderftand, what a rare and reuerend conceit 
 they aunciently had of Vawd, and his writings : know, this is recorded 
 by their old Rabbines, that after Abenhuz,iel( before mentioned ) had 
 turned all the other Bookes of holy Scripture, out of Hebrew, into the 
 Chaldean tongue, and had begun to interpret the Booke of the Pfalmes 
 ofDatfidzKo ; He heard a voice from Heauen, which faid, ivhatart 
 tbotfyWbo mtendeft to vnfold my deepe.Myfleries ? ( as if it fhould fay, Is it 
 not enough,that I haue fuffered thee to publifn my Law, and other 
 Prophecies,vnle(Te I permit thee alfo to interpret the booke of Pfalmes, 
 in which lie hidden my deepeft fecrets ? Abenhuz,iel anfwered, Lord I 
 wottldhaue doneitfortby honour , and the good of the people. So it feemes hd 
 was licencedto goe forward with the Pfalmes; for his interpretation is 
 yet extant : and the Iewes haue the fame in great reuerence, efteeming 
 it fo Authentically that few or none of them dare openly contradict 
 it. E 3 This 
 
 lac eb. de Val. 
 prol. in Pfal. 
 
 Thcinucntion 
 of die Thai- 
 muth. 
 
 The moft aun- 
 cient Iewes 
 efteemedDtf- 
 uida great 
 Prophet. 
 
 lacob. de Val. \ 
 prol.'mP/al. 
 
 The Tranflati- 
 on of ihc 
 
 Tbargum. 
 
4* 
 
 A Preparation to the falter. Chap. 5 
 
 A ridiculous 
 Fable of the 
 laves. 
 
 Adams charity 
 
 i.Sam.34. 
 
 U.dtVAlJnVf. 
 
 The manner 
 ofDauids Pro- 
 phecying, ac- 
 cording to the 
 
 Thalmudip. 
 
 This tale {hews,that according to the auncient opinion ofthe Iewes, 
 there were greater myfteries in the Pfalmes, then in other Books of ho- 
 ly Scripture. Yea,many affirme, they contamc within them all the reft ; 
 and that if the other were loft, the fubftance of them might be recoue- 
 red againe, out ofthe Pfalmes. 
 
 Moreouer ; certainc Thalmudifts feine, that in the beginning, when 
 God made the world, he created all the foules of mankinde, together 
 with the fouleofourflrft Father Adam. And when God brought be- 
 fore him all the Creatures, that he might fee & name them; they dream 
 he fhewed him alfo all the foules of his Succeflbrs, which vntill the end 
 ofthe world were to be cloathed with mortall bodies. At which time 
 Adam knew and noted the foules of Abraham Jfaac Jacob ,Mofis,Da- 
 u'td, with all the reft: and forefaw by the Propheticke fpirit , that the 
 foule otDauidwas the moft noble ; and that in the high knowledge of 
 Prophecie he jfhould goe beyond all others : but withall he forefaw, he 
 was to die in his childhood, before he was ayeare old. Where-through, 
 Adam feeling his hart prickt with forrow,(aid vnto God thus;Lordwhy 
 wit thou hinder fo great a future good, by the death of this Childe : let him 
 Hue 1 befeech thee three/core andtenyeares , that the world may not be de- 
 priued offuch a blejftng. The Lord made anfwere, that it could not be: 
 and the reafon was, he had alreadie diuided all that time of life which 
 was allotted to mankinde, among thofe foules; and euery one hauing 
 his fhare, "Pauids part fell not out to be fully a yeare. Adam faid fur- 
 ther : Lord the time which thou hafi ajpgnedme to litters a thoufand yeares: 
 take 1 fray thee three/core andtenyeares from me\and giue them vnto Da- 
 uid, for J will be contented with the rejtdue : left the world Jhould want fo 
 great a happineffe. This requeft ( they fay ) was granted, and fo it came 
 to paffe, that Dauid liued 70. yeares ; and Adam DCCCCXXX. 
 hauing fct oucr the other 70. to his fucccftbr Dauid. 
 
 This tale is bothfoolifli and erroneous: neuerthelefTe,it ferues to 
 fliew that the Iewes themfelues had once an extraordinary opinion of 
 'Dauid', and that in the excellent gift of Prophecie he furpaffed all o- 
 thers. Concerning the time and manner of his Prophecying, the Thal- 
 mudifts alfo {"ay, that for the moft part his Pfalmes were made after he 
 had finifhed his warres. And,from the time that hee faw the Angell in 
 the threftiine floore of Araunah, where the plague ceafed ; they write, 
 he forfookc his pleafures,concupifcences, with all worldly affaires, and 
 betookc himfelfe to his diuine contemplations, preparing things for 
 the building of the Temple, compofingP/i£w« for the feruice of Cod, 
 and diuidine them among the Singers to be orderly fung. Being thus 
 difpofed andfet apart for holy cxercifes, it was his cuftome (fay they ) 
 that towards Euening he cntred his.dofet or Chamber, and did vfual- 
 ly before he flept, medkatc fuch profperitics or aduerfities,as had hap- 
 pened vnto himjand vpon his bcd,bufied his thoughts with contempla- 
 tion of thofe things , and the myfteries of God, vntill he was oppref- 
 ied with fleepe:and behold,early before the day brake,a wind from the 
 North came in at the Window, and mooued the firings of his Harpe or 
 Pfaltery, which eucr hanged at his beds head. With which Muficke he 
 awaked out ofhis flecpc;and filled with the holy Ghoft,tooke his Pfal- 
 
 tery, 
 
Chap. 5. A Preparationtothe Pfalter. 
 
 43 
 
 r<rry,and compofed Pfalmes of thofe things which he had contemplated 
 ouer ni^ht. And in this I am not altogether incredulous : for fometime 
 Reprobates are compelled to fpeake the truth. Furthermore, they fay, 
 that before Dauid flepc, he vfed to repeat this verfe of the 108. Pfalmci 
 Arife my glory , awake Pfaltery and Harpe, Imyfelfe will awake right ear- 
 ly. As if he fhould fay, both thou my Pfaltery and H«rpe, doe yee be- 
 cinnc betimes to be mooued by the holy Spirit,and I will early arife to 
 Prophecy. And from hence fome of the Iewes haue concluded, that 
 ZW/^deferued a preheminence aboue all other Prophets. For (fay 
 they )theDay-lightrayfed other Prophets: but the holy Ghoft him- 
 felfe awaked Dauid;thzt before theDay-fpring he might Prophecie. 
 
 Thus you fee the opinion of the Iewes , what it was of Dauid>bc- 
 fore their hatred vnto Chrilt made them his enemies ; and I hope you 
 are by this time perfwaded , that there is no truft to bee giuen to their 
 later Doctors; who neither make confeience to contradict the Expo- 
 sitions ofthe Chriftians,nor to denie the molt ancient and Authenticall 
 of their owne Authors, fo they may haue any hope to compafTc their 
 wicked and wilfull purpofes. For my part, I fhall neuer efteeme them 
 worthy of Credit ; nor giue confent that the Inftrument of fo noble a 
 Worke, fhould in the leaf f thing haue his Authority weakened, where 
 there is meane to defend it. If I were fit to vndertake his Praifes, I 
 had a plentifull fubie£tto be employed in :fbrhe was no meane or ob- 
 fcure peribn,but a renouned King ; Holy, Wife, Valiant, beloued of 
 God ; and in the opinion of the Learned , cfteemed euen the princi- 
 pal! among the Prophets. Ambrofe faith,that hee hath fung the Mar- 
 riage of the diuine Nature with the Humane, in a Straine farre beyond 
 all other Prophets. Chryfojiome thinkes, that as in the order of Kings; 
 fo in the number of Prophets he ought to be preferred. Another tcarms 
 him one inebriated with the diuine lpirit, and raifed by God to this ho- 
 nour, To be a Prophet among Kings, and a King among Prophets* 
 Yea, whereas all others receiued their rcuelations for the moftpart, by 
 Angels, Virions, Drcames,Cloudcs, Voices from Heauen,or fuch like; 
 Dauidhzd the fauor torcceiuehis by immediate infpiratio from God : 
 for which y Cafsio iore thinkes him to be fomewhat preferred before the 
 reft. And if I fhould giue him place before Afo/es, I thinke it might be 
 warranted* : for though Afo/es excelled him in that one fpeciall 
 gift ofworking myracles ; Without doubt, if Datttd had flood in the 
 lame need of that gift as ^*/>/did, God would haue giuen it him:but 
 in the maner ofrecciuing his Prophecies y or in their excellency it appears 
 Mofes hath not furpafled him. And therefore if he be to be compared, 
 or preferred before Dauid, it is but according to the Logicians com- 
 mon diftin&ion, Secundum quid, non Jtmpliciter. For if we con- 
 fidcr the dignity of thofe Myfteries, contained in his writings, how 
 his fubiecT: was the prime affaire that cither men or Angels could be 
 employed in ; if wee confider how admirably he hath pcrfonated the 
 Sonne of God, and fet forth theeftate of his Kingdome, with thofe 
 paffions, afflictions, and agonies, which to compafTe that great worke 
 of our Redemption he was to fuffer in the flefh ; we (hall find , that he 
 hath declared almoft euery thing, fo feelingly, fo certainely, and fo 
 
 E 4 plainely, 
 
 V. 
 
 Amh. Serm.16. 
 
 Chryfcfl.EpiJl.6 
 adTheod. 
 Tborac. Conft, 
 inepifi.ad 
 loan. Pre/bit. 
 
 Cajf. inpraf. 
 in f {Aim* 
 
44 
 
 A Preparation to the Pfalter. Chap. 6. 
 
 Aug.'mEpift. 
 i^.adAudac. 
 lerenjn ef>ift.ad 
 Sopbron.de or- 
 din.pfal. 
 Belkr. In fttf. 
 inVfal. 
 
 Bafil. in Expla. 
 nut. pfal. i. 
 Aug.inexpUt 
 Vf*l.i%. 
 
 plainely, that he may be eftcemed not Onely a Prophet, but an Euxn- 
 gtlifi : and it feemes to bee rather a hiftory of things done, then pre- 
 dictions of things to come , which hee hath left vnto the Church. 
 
 But in vaine fhall Iftriue by many testimonies or illuftrations to 
 perfwade you vnto a worthie opinion of this our diuine Prophet, and 
 Arch-poet; if this preuaile not,which I {hall here ailed ^e: for it is iuch 
 as if all the world Should endeuour to celebrate his prayfe, this one 
 proofe were more to his honour, then all they could adde; and it fhall 
 make more for him, then euer any thing can againft him : / hatte found 
 (fay th God)D/w«J thefome ofleffe, a man after my mm heart : A com- 
 mendation far beyond all comparison ; and indeed implying fo much 
 that I may ceale to fpeake further of the Author. 
 
 Chapter VL 
 
 I. Ofthe'NamcsJyypbich thisBooke is knowe. The 
 teaf ens wherefore it was called the Pfalter sand by 
 what Autboritie we name it, The Booke o/Vfalmcs. 
 
 I I. Whether it ought to be accounted one j or diuided into 
 JiueBookes, according to the <vfe of the Hebrewes. 
 
 III. Of the number of the Pfalmes. Ofyhe hundred and 
 oneandfifiie P/alme, which is found in the Greeke. 
 And of theiyinitie of Fifties , which is theiuft number 
 ofthofe that are CanonicalL 
 
 His Booke is knowne by diiiers names. The Hebrewes 
 call it, Sepher Thehillim, that is, the Booke of Praifes. 
 Some call it, the Pfalter : as, S. Auguttine, S. Ierome, 
 and other of the Auncients haue tearmed it j and this 
 name might be giuen for diuers refpe6ts .'either a Pfal- 
 lendo, and for that it is written in verfe, appertaining to 
 Mufcke ; or elfe it was borrowed from that Inftrument, wrier eunto it 
 was vfually fung : For that which the lewa called Afc£*/,was an Instru- 
 ment, which the Latines call Pfaltermm. It conSifred often ftrings.and 
 differed from the Viole or Harpe, in that they gaue forth their found be- 
 lowe, and the Pfaltery aboue.Moreoiier; fome thinke, that it might be 
 called the Pfalter, in refpecl of the things Signified by that Inftrument : 
 for the Pfaltery, on which they vfually prayfed God in theolde Law, 
 had ( as I faid before ) tenne ftrings, which Signified the ten precepts 
 ofthe Law:& by that,the myRic&ll Pfaltery ofthe GofpelvJas alfoflgu- 
 redjwhofe ten ftrings,arc the ten myfteries ofChrift,& his Churcb.The 
 1 . String of th'isP faltery, is a Trinitie ofPerfons,in the vnitie of effence. 
 
 The 
 
Chap. 6. A Preparation to the PJ alter. 
 
 45 
 
 The fecond, is the myfterie of the Incarnation and Natiuitie of Chrift. 
 The third, is the myftery of the preaching, and fan£titie of Chrift.The 
 fourth, is of his myracles. The fift, of his Paflion and death. The flxt, 
 of his Ref urre6tion. the ieauenth,of his Afcenfion,and vniuerfall Soue- 
 rai^ntie. The eight, is the myfterie offending the holy Ghoft. The 
 ninth, of the calling of the Gentiles. The tenth, of the generall Judge- 
 ment, and euerlafting glory. Thefe are the ten firings we fhould often 
 be Harping on, to make Muficke in our owne hearts, and in the eares 
 of our God. 
 
 There be fome of the Auncients, who haue written of the fafhi- 
 onofthe Pfaliery; which they fay, was not mentioned in the Booke 
 of God ^without fome myfterie. And many things they gather out of the 
 fhape and qualitie thereof: but I will not trouble you therewith. For it 
 is very likely, that the number of the firings, and many other things in 
 that kind of Instrument, haus beene fo often changed,accordingto the 
 humour of the times, that the flrft defcription thereof is long fince loft ; 
 as may appeare by the different opinion of Writers, touching both the 
 fafhion and forme thereof: but doubtleffe it hath beene of auncient vfe; 
 and as Eutbymius chinkes, was flrft exercifed by Shepheards attending 
 their flockcs, and afterward applyed by Dauid to the feruice and praife 
 of God. 
 
 Beda faith, that thofe holy Songs are called the Booke of the Solilo- 
 quies of Dauid : and it is tearmed fo, becaufe either Dauid fpeakes a- 
 lone to God in Spirit and contemplation, or elfe becaufe hee introdu- 
 ced Chrift fpeaking,- alone to God the Father , or becaufe he brin- 
 geth in the myfticafl body of the faithfull, fpeaking to the Father, or 
 to their Head & Redeemer. For indeed, there are many things that can 
 be appropriated to none other,but vnto our Sauiour: yea, S. Augu- 
 ftine faith, that all andeuery part of them doe fome way concerne 
 him. 
 
 Thefe Odes are alfo ftiled,The booke of the Hymns of Dauid, be- 
 caufe they are Ioyfull thankf giuings to bee fung to God for the bene- 
 fits receiued of him, efpeciaily in that worke of our Redemption. But 
 amongftvs at this day -they are vfually called the Booke of the Pfalms: 
 that is, a holy Booke otferfes, or Songs, exprefling the Myfteries con- 
 tayned in holy Scriptures, and compofed to bee fung to the honour of 
 God, cither with the harmony of voyces onely , or with Inftruments 
 of Muficke alfo. For fome were principally to be fung, others to bee 
 played and fung:as mail hereafter appeare.But this laft name we haue 
 receiued Authority for , from our Sauiour Chrift and his Apoftles, 
 who haue fo tearmed it ; as is manifeft in diuers places of the new Te- 
 ftament : and therefore, as one faith, wee neither according to the cu- 
 ftomeofthe/raw, call them flue Bookes, nor fimply the Pfklmesof 
 Dauid ; but according to the Apoftolicall dignity, theBooke of the 
 Pfalmes. 
 
 And with vs they are accounted but as one Booke, though the 
 Hebrewes diuide them into flue. For S . Augustine teftifies, and Jerome 
 witneflfing the fame,faith, that where they finde Amen doubled, there 
 they make an end of a Booke; to wit, at the 41. P Jaime, at the 72. 
 
 Lorin. inpraf. 
 in pfal. cap. 9. 
 
 Xug.lib.7Je 
 civit.dei,ta,i1. 
 
 lac. de Val.'m 
 prol.Pfal. 
 
 at< 
 
 A&1.1. 
 Luk.ao-4*.' 
 14. 44. 
 Coppm. in pfal. 
 
 II. 
 
 Aug.invlt.pfal. 
 leron.inprol. 
 Pfalm. Galateo, 
 et epi.ad Sopbr. 
 deord.Pfalm. 
 
4* 
 
 A Preparation to the Pfalter. Chap. 6. 
 
 Aa.7.44. 
 
 Math, i a. 26. 
 Dan.9.11. 
 Gal.3.10 
 i.Reg.14.^. 
 i.Chro. 15.4 
 
 Ieron.epift. 77. 
 par* 1. adSo- 
 phron. dc noua. 
 editions pfal 
 Hugo inpraf- 
 inPfal. 
 
 III. 
 
 The number 
 of the Pfhlmes. 
 Athan.mSy- 
 nofs:fubfincmi 
 
 at the 89. at the 106. and fo the reft make vp the fft Booke. But 
 if they haue no better reafon for this Diuifion, S . Ierome efteemes it of 
 little force : Becaufe the like iteration of the word Amen, may 
 be afwell vfed in the beginning of a fentence , as at the conclufion. 
 Neither doe I hold their Argument oner found , that would proue 
 the Pfalmes to be one Booke,Becaufe it is called in the new Teftament, 
 the booke of Pfalmes, and not Bookes in the plurall number. For wee 
 finde in the Ails.zhzt the writings of the Prophets, which be diuided in- 
 to many Bookes, are called the Booke of the Prophets. So the Bookes 
 ofMofes, which are fiuc, are called the Booke of the Law, or of Mo- 
 Jes. And in like manner, the word of God coniifting of many Bookes, 
 is calledjThe Booke of the Lord, or of the Law : as appeareth in many 
 places of both Teftaments. 
 
 The opinion of Ierome is, that it is but one Booke : and Hugo 
 Cardinalts faith thus ,Diniditttr in qmn^dijlinBionesitamenvnHs eft liber, 
 f rotter finis, &intentionis, & materia vnitatem. That is to fay j it is divi- 
 ded into fine parts weuertheleffe, in regard of the vnitie of the end, the inten- 
 tion, and the matter , it is bttt one Booke. Concerning this, I am of opi- 
 nion, that whether we reckon them to be fiue, or one,the matter is not 
 great, fo w r e belceueand receiue them alfo as the holy Word of God. 
 And yet I hold it fitted:, and moft commendable, In all indifferent 
 things, rather to incline to the cufrome of the Church, then to affeel: 
 new opinions, though they haue fome probabilitie : elpecially,in fuch 
 things as thefe, which haue neither great oppofition, nor want of Au- 
 thoritie. 
 
 Hitherto of the name, and Diuifion of this Booke,according to the 
 diftin&ion of it into parts, among the Hebrewes. As for the Diuifion, 
 or ordering of it in refpe& of the matter, I refer you to the next Chap- 
 ter; And will now fpeake of the number of the Pfalmes. Atkanafi- 
 hs writes ofthrce thoufand Pfalmes that Dtttttd mould be Author of: 
 which it feemes were loft in the Captiuitie, as many of the Bookes and 
 Songs of Salomon were.For,as much of their writings as any way con- 
 cerned the Mefsias,ox his Church,were recouered ; all the relt penfhed, 
 as things of no moment : and thofe furc were many. For although the 
 Hiftory of the Bible mentioned nothing that happened among the 
 Icwcs, but what might ferue fully to deliuer and figure out vnto the 
 world,the Line,and myfteries of the fonnc ofGod ; Yet I beleeue, that 
 common wealth affborded much more matterof hiftory; and no doubt, 
 many other notable deeds were performed, which as well deferued re- 
 membrance, as the nobleft actions of any other Nation. The like o- 
 pinion haue I of their Poetry ;efpecially of the Poems, compofed by 
 that excellent Father and Sonne 3 Dattid and Solomon : of whofe labours 
 there is now not one Song left, fauing thofe which haue becne dicta- 
 ted by the holy Ghoft :vnleffe the leauentie Interpreters will affoord vs 
 one ;ror in their Tranflation we find a hundred and one and fifty: which 
 is one more then our Bookes, or the //*£r<?mText,hath. And to latisfic 
 thofe who arc defirous to fee the fame, as I haue it Tranflated into La- 
 tine out of the Greekc Copie,here it foUowes ; 
 
 Plalmus 
 
Chap. 6. A Preparation to the Pfalter. 
 
 47 
 
 Pialmus ipfius Dauid> quando Mono 
 machiam iniit cum Goliah. 
 
 PArvm eraminfratribusmeis, & Junior in demo Pat ris 
 mei^Manus mei fecerunt Organum, & digitimei con- 
 cmnaverunt Pfakeriumrtf quis annuciabit Domino meo? 
 IpfeVominus^ ipfe exmdit ,ipfe emifit Angelumfuum^ <$" tultt 
 me de ovibus Patrts met, ejr vnxit me in oleo vnttionisfu£.Fra- 
 ires meiftdchrt & magni:& non bene fen (it (five no» bene com- 
 flacuit^ineisVominus. Exivi in occur fum alienigen* ( Phi- 
 lifteo ) & maledixtt me in Idolisfuis 5 Ego verb trahens gladi- 
 um^iti abillo^ capitetruncavieum, & abjluli opprobrium ex 
 IjrAeL 
 
 Which I hauc Engliflied thus ; 
 
 A PfalmsofDauid, when he fought the 
 ftr/gle Combat: with Goliah, 
 
 I Was little among my brethren, and the younger of my 
 Fathers houfe$ my hands compofed the 0>£<*», and my 
 fingers fafhioned the Pfaltery. And who will tell it to 
 my Lord ? The Lord himfelfe -, He heard it,Hefent his An- 
 gell, and tooke me from my Fathers Sheepe, and anointed 
 mewiththeoyleof hisOyntment. My brethren were tall 
 and beautiful!: but the Lord regarded it not ( or was not 
 well pleafed ) in them. I went forth to encounter a Forai- 
 ner( the P hi tiftim) and he curfed me in his Idoles : but I 
 drawing forth the fword, that I tooke from him 3 fmote off 
 his head, and turned the reproach from Ifrael. 
 
 This Pfalme the Church hath not allowed, as any part ofCanonicall 
 Scripture :and therefore the number of them -according to the recei- 
 ued account, is a hundred and fiftie. From which Trinitie of Firties,the 
 Fathers of the Church hauc gathered fome myfticall obferuations pou- 
 ching the three Perfbns in the holy Trinitie. Other notes are alfo taken 
 from that triple number : and fome there be, who fay, that in thofe 
 three hTties,are exprefled the three degrees ofblefledneue : the firftdif- 
 couering the eftate ofpenitence,thefecond ofprogrefiion,and the third 
 of perfection. Or thus : the firft fiftie are of repentance and correction, 
 the fecond of righteoufneffe and mercy, the laft of praifes & thankeC 
 giuings, which fhall be the employment of the righteous, in the per- 
 fection of their bleffedneffe • and this is all which I can fay to any pur- 
 pofe, concerning the number of the Pfalmes, 
 
 CHAPTER. 
 
 Thei?i.P/S/. 
 according to 
 the Septuagint. 
 
APreparationtothePfalter. Chap.7. 
 
 I. 
 
 Pbilafl.dek*- 
 rejib.cap.79- 
 
 Chapter VII. 
 
 leren.in tpiftM 
 Sophron. de ot- 
 din.pjal. 
 
 I. ofthe Order andDifyofition of theV&lmcs. That 
 it hath not beene the njfe, to order Lyrick Poems ac- 
 cording to the Courje <?f Hiftory. 1 1. The Argument 
 of the whole Booke : & the reafons why as it is now dif \ 
 pofedjt cannot be di/lingui/bed according to thefeue- 
 rail matters there treated of III. Thereafonyeelded 
 by him who thinks it may : and the Difpofition of the 
 Walter, accordingto a latterExpo fitor. IV. AMc- 
 morzndumjouc hing the numbring of the Pfalmes in 
 thervulgarLatine. 
 
 Rom the order & maner ofdifpofing the P films, arifeth 
 one of their Arguments, who deny Vauid to be the 
 Author of all.For they fay, that either his are concluded 
 where we find thefe words, The prayers of D auid the 
 [onnc o/Ieffc are here ended : or elie they thinke we muft 
 hold, that their order merits reprehenfion. And indeed 
 We find, that thofe holy Hjmns^zxz not difpofed according to the or- 
 der oftimc, or the courfe of Hiftorie. Fot, that Pfalme which he com- 
 pofed when he fled from his fonne Abfolon, hath here the third place : 
 and that which coticernes his finne with BathJheba 3 comip\kd long time 
 before, is reckducd to be the one and fiftieth.But notwithftanding this, 
 or any thing that may be gathered hence, Vauid may be Author of all 
 the Pfalmes -^xA that without any iuft caufe ofreprehenfion, of the or- 
 der vied in their difpofition.For why mi ght not that which he laft com- 
 pofcd,haue another place in the difpofition?Surely it is not fo ftrange a 
 matter, nor fo improper,as they would make it. For as S. lerome faith, 
 there is no reafon wherefore any man fhould expect the fame order,in 
 Subie&s of this nature, which is obferued in Hittories • fince it was ne- 
 uer vfed,nor required as neceffary in Lyricke Poems. 
 
 But diuers manner of wayes might the feuenty two Pfilwe bee faid 
 to be the End of the prayers of X>4««/,though now itbe not the laft of 
 his,in that whole Booke.Firft, for that it may bee, it was the laft that 
 he compofed.Secondly, it might haue beene the conclufion of thofe 
 prayers that concerned Solomon. Thirdly, becaufe it was the end of 
 that Booke, according to the Hebrew diuifion. Fourthly,it may be,it is 
 my ftically meant, and fo hath refpea to Chrift : who being principally 
 vnderftood in that P Jaime, is alfo the End or finall caufe thereof. Or 
 elfe it may be,that as they were difpofed at the ruft,that which is now 
 the feuenty two, was then the laft, and continued fo vntill the Capti- 
 
 i uit y 
 
Chap.7- A Preparation to tbePfalter. 
 
 49 
 
 Eufcb.inprox, 
 in Pfal. & m 
 pfal 85. 
 AnapinVf.\%6 
 
 Enthymius; 
 
 The Argu- 
 ment or Con- 
 tents of the 
 Bookeof 
 PJalmes, 
 
 Afelllut prom. 
 in-pfalme. 
 
 uityof Babylon. But thenbeeing loft and fcattered abroade as other 
 Scriptures were ; peraduenture, vpon their gathering together a- 
 game, they were fo ordered , as they were recouered by the diligence 
 of Good men. Of which opinion are thefe;Eufebitfs t Anasiat'ms An~ 
 tiocbentis y Emhymius , Chryfoftome-Bafilzn^ Lyra. 
 
 The Argument or Contents of this Booke of Pfalmes , Eutkymius 
 hath confidered ; and thinketh that the prindpall matters which the 
 Prophet treateth of,may be comprehended vnder ten fcucrall Heads; 
 and that ibme of thefe are the fubieir. of euery Pfalme. I. His ownc 
 forrowes, labours, and thofe particular fufferings of his , wherein hee 
 figured xhzMcJfias. II. An Hirtoricall relation of the jfawv/7? Antiqui- 
 ties. III. AnaturallHiftoryofHeauen,Earth, &c. IV. Prophecies 
 of Chrift and his Cfoffe. V. Prophecies of the calling of the Gentiles, 
 theludgementto come, andtheRcfurefrionofthedead. VI. The 
 Do£trine of the Trwitte ( to wit) of the Father, the Sonne, and Holy 
 Ghoft. VII. Of Intelle£Uiall Creatures: as, Angels , Diuels, and the 
 Soules of men. VIII. Ethichj , things appertaining to manners.I X. 
 Of cogitations, temptations, and the bayts of the Diuell. X. Expli- 
 cations of the Decalogue, Thankfgiuings, Prayers,ConfolationSjEx- 
 hortations, Praifes, &c.To this effect, Euthjmms. 
 
 Agellius alfo, referreth them to the fame number of Heads. The 
 firft thing, faith he, which the Prophet ihtendeth,is the Praife of God; 
 which he fetteth forth diuerfly : as, in his Wifedome, Mercy, Iuftice, 
 Strength, Workes,&c. 1 1. He hath refpect to the Law of God, and 
 fhewes how we ought to feme him. III. He treateth of the luft man, 
 his a£tions,and reward. I V. He fpeaketh of the Cittie of God, his 
 Church,and of what appertaines thereto. V* Of the vanity of Idola- 
 trie,with the rboliftiriefle of thofe that know not God. V I. Of euill 
 and ingratefiill men , with fuch as perfecute the Church. VII. Of 
 things appertaining to the State of the lejvifh Kingdome and people. 
 Vflll. Of the Captiuity, and puniftiment ihflicled vpon the Church. 
 I X. Of Prayers, Praifes,and Thankfgiuings for benefits receiued. X. 
 Of matters pertinent to Chrift and his Congregation. Tarn not 
 curious to fet this downe according to my Authors owne words ; but 
 hauing taken fhort notes for my memory, I haue deliuered onely the 
 efreel of what they haue written : and that,I thinke,fhall be fufficient to 
 let you vndcrftand of what quality thofe things bee, which you are to 
 expect in the Pfalmes. - 
 
 But though we know, that there be matters of the feuerall natures 
 aforefaid comprehended in that Booke, it would bee a hard and tedi- 
 ous labor to fet downe in what particular Pfalmef you {hall finds them, 
 fo often and to fo many purpofes as there they are expreffed. And 
 therefore you are not to expect it , nor to thirike that the Pfalmes con- 
 cerne matter anfwerable to thofe heads in a" fuccefllue order ; neither 
 doe I beleeue, that any man is able to affirme and prooue , that they 
 haue any fuch dependencie one vpon another in their- places , as that 
 they may be diuided accordingly. For Jatobmde Valencia faith ,< the 
 whole Booke of Pfalmes cannot bee diiiided, and precifefly ordered 
 according to their parts or matters: & that for thefe reafons following, 
 
 F Firft 
 
 Jacob. deVah 
 prol.inPJkl. 
 
5° 
 
 A Preparation to the Pfalter. Chap.7. 
 
 Uron.inVrol. 
 maiori. 
 
 Lyra, in Expof. 
 pfal. 1. 
 
 ill. 
 
 Solom. Gefn. in 
 Meditat. pfal. 
 cap. 14. 
 
 I. 
 
 2. 
 
 3- 
 
 4. 
 
 6. 
 7- 
 
 Firft, becaufe they were not made fuccefliuely at the fame time : for 
 they were compofed atdiuers times, and vponfundry grounds, accor- 
 ding as the Prophets feuerall aduerfities, or profperities,with the other 
 Obie&s of his contemplation,miniftred occafion. Secondly, becaufe 
 they are not here ordered,as they were at firft compofed : for according 
 to S. Ieromes opinion ( and as it is aforefaid ) they were inferted into 
 this volume, as they were found. Thirdly, becaufe they cannot be di- 
 uided by their Titles :for they are not placed accordingly; but be- 
 tweene Pfalmes of the fame Title are others interpofed. Fourthly, they 
 cannot well be diuided according to the matter; becaufe many Pfalmes, 
 here and there fcattered, containe much to the fame purpofe.Thefe are 
 Valencia; reafons ; and hereupon he concludes,that there is no methode 
 to be expected in the whole courfe ofthe Booke : but he and others ra- 
 ther thinkc, that eucry Pfalme ( for the mod part ) ought to be conii- 
 dered and expounded alone,as an intire thing,con(ifting of diuers parts 
 within it felfe. 
 
 Yet Gefner, a latter Writer, and a Lutheran , in aTreatife vpon the 
 Pfalter faith, that although he will not iuftifiehis owne opinion,fo farre 
 as to condemne all that are ofthe contrary j yet feeing in other Bookes 
 of holy Scripture, there is order obferued, and acertaine coherence of 
 the parts : therfore his iudgement is,that in fo noble a Booke, the fame 
 holy Spirit which infpired the Author, and other Prophets,dire&ed al- 
 fohim who was the Colleger and difpofcr thereof; and that there was 
 no reafon to thinke wherefore it fhould be without that order and con- 
 nexion which other holy Bookes had: and therefore he hath vnderta- 
 ken to find out a dependency throughout the whole Worke. And to de- 
 monftrate it, he labours in eleuen whole Chapters together : but the 
 fumme of that which he there feekes to proue,I haue here according to 
 my skill Epitomiz'd. 
 
 In the firft twentie Pfalmes ( he faith)the matter it felfe is propoun- 
 ded ; and they are as a Briefe,of the whole following Booke.From the 
 twentieth, to the end ofthe 3 9. true Bleffednes is laid open, and prea- 
 ched to the world,with all the Efficient,principall & InftrumetgJ,toge- 
 ther with the formall caufes therof.From the 39.10 the 5 y.thofeHlre de- 
 fcribed, or marked out, who are truely partakers of this Happineffe : 
 and thofe alio, who folfly boaft to haue it ; that fo we might conforme 
 our felues vnto the one,and (hunne the other.From the fifty feauenth to 
 the feauentie one, he fhewes where we (ball finde thofe happie men : e- 
 uen in the Church and kingdome ofthe Mejftas. From the 7 1 . to the 
 8 1 . the Synagogue of Sathan, and the mylticall bodie ofthe malignant 
 Church,is oppofed to the kingdome of Chrift and his vnited members: 
 and there the Subie£ts ofthe Diuell, notwithstanding they flourifh in 
 this life, are cenfured by the holy Ghoft, and difcouered to be molt mi- 
 ferable and vnhappie. From the 8 1 . to the 8 7. the Prophet handles the 
 cftate ofthe Church, and Common- wealth ofthe Mefsias, diiiingui- 
 fhing it into her Politicall,Ecclefiafticall,and Oeconomicke Orders.Tn 
 the 8 8. Pfalme, and fo forth to the 1 07. he faith, the holy Ghoft hath 
 diuided the Kingdome of the Mefsias, into the Militant and Trium- 
 phant;inftru6ling thofe that are afflicted, both how to follow Chrift, 
 
 and 
 
Chap.7. A Preparation to the Pf alter. 
 
 s* 
 
 q 
 
 *. 
 
 Xo. 
 
 IX. 
 
 X2. 
 
 and directing rhem how they fhall fight vnder his Banner againftthcl 
 world, the fled), and the diuell. From the 108. to the end of the 1 1 8, 
 Pfalme-, the (late of the Church, both in the time of the old and new 
 Teftament is defcribed : and there both the Abie£fcion of the Iewes for 
 their great impietie, and the calling of the Qenttles, is Prophccied of. 
 The hundred and nineteene P Jaime, he calleth Daitids Enchyridion, or 
 Mmuell; for it is the Compendtmn of all Thcoiogic. It treateth of the 
 Inftrumcnt, or Rule, whereby the Common-wealth of Ghrift is go- 
 uerned; that is, the diuine Word : and it fheweth the power, the excel- 
 lence, the vie, and the fruit thereof! From the x I o. to the 130. is de- 
 fcribed the miferablc condition of the latter time ; with the tyrannous 
 oppofitions, which Antichn$~l and his followers ftiall make againftthe 
 Church. From the 1 30. to the 143 . the holy Ghoft fhewes, that not- 
 withstanding all the oppofitions, oppreflions, and dhTeufions in the 
 latter Ages of the world, the Church fhould ncuerthclefle continue 
 without ouerthrow .-and he exhorts euery member, by peace, charitie, 
 and pure doctrine, to vpholdthe walls thereof againft the affaults of 
 their common enemie. Laftly, from the 1 4 3 . to the end of the Booke, 
 the Prophet fhuts vp 'the P falter, with the thankes and praifes of the 
 Church. 
 
 This is the order ofzhtPfalter, according to &r/wr.Which I haue 
 here fetdowne, to fliew that there maybe fome probabilitie for this 
 opinion,That the Pfalmes may be diuided according to the matter.But 
 if you would know how this order is made good, I rcferrc you to his 
 Booke of Meditations vpon the P 'falter; wherein it is largely handled. 
 For my owne part, I am well enough fatisfied in this aflurance,That it 
 wants no decent order or difpofition, though I vnderftand ft not. Yea, 
 though I am not able to let downe a precife difpofition df the whole, 
 yet I perceiue an orderly method in euery particular Pftlmcznd I know 
 alfo, that the Booke in gencr all, doth informc vs of whatfocucr may 
 precede, accompany, further, follow,or interrupt our happincfle. And 
 I cannot vnderftand what fhould be required more, nor what order 
 would^ better become the nature of thek Poems , then to brc fo placed 
 as they are, although it be not the order vfually obferued in lie Hi- 
 ftories,or other bookes of holy Scripture. 
 
 And in this I am confirmed by the opinion of Gregorie NiffenHs;w\\o 
 thinkes, that fuch method in placing of the Pfalmes, was neither inten- 
 ded, nor ncedfull. For,faith he, though the holy Ghoft had thefame 
 end in this, which he had in other Bookes of holy Writ ; yet there is 
 not the fame order required. And he makes vs vnderftand the rcafon of 
 it by a very familiar example ; which my memory will not feme me to 
 expreffe in his owne words : but thefubftance of them is to this effedt. 
 In a Caruers Chop, wherein are many rough-hewnef tones, and vnpo- 
 lifht Images, for th? adorninjj^offome goodly building ; there are al- 
 fo Inftruments of diuers vfesrfomc to hcaw it out of the Quarry j fome 
 to bring it neerer to fafhion ; fome to mould a leg ; fome finer,tb make 
 a finger; and fome more curious,to giue a liuely rcprefentatibn to the 
 face, or the eye, or to trimme away the vneuenneffe in any other part. 
 And it were invaine there, for the Workman to hauethefe Tpoles. 
 
 F 2 placed 
 
 There is not 
 the fame order 
 required in 
 the Pfalmes, 
 which is Vfed 
 in other wri- 
 tings. 
 
j i A Preparation to the Pfalter. Chap.7. 
 
 IV. 
 
 Moll, in Ar^ 
 Pfal.prim. 
 
 Pfal. 1. 
 Aft. 1 j. 
 
 placed orderly in a rowe by him : for he is not fo to vie them ; but now 
 a fine Inftrument,anone a ruder,& then a finer againe, according to the 
 fafhion & neceflity of the Worke :in fo much,that h e is likely as foone 
 to haue occafion to vfe that which is placed furtheft of, as that which 
 Hands neereft to his hand.So,in the Church( which is the '{hop where- 
 in the holy Ghoft poliftieth & maketh vs fit to adorne the Cittie and 
 HoufeofGod) we reft as vnperfe& Images, to be prepared for that 
 piuipofe. AndthofeP/^/w^^areasitwereToolesto frame vs;& fuch 
 as are fufficient to Chape vs, euen from the rudenefTe of Nature, to the 
 perfection of Grace. But by reafon fome men are in more forwardneffc 
 then others, there is fuch vncertaine occafion to vfe fometime' this; 
 fometime that ; as to order them, would no more further the worke^ 
 then to haue them here and there difperfed. Which the holy Ghoft 
 Wifely foreknowing , and how vnfit one and the fame method of wor- 
 king is,to mould euery man ; he hath therefore difpofed thefe hisln- 
 ftruments in fuch manner as you fee, and dire&eth vs to them, accor- 
 ding to our feuerallneceflmes. 
 
 Nothing elfe can I fay of their order: except this,that the Septtiagittt, 
 and vulgar Latine Tranflation, differ from ours , in numbring the 
 P fainter. I therefore warne the Reader to remember it, when he (hall 
 haue occafion to fearch in our Bookes, for any thing quoted out of the 
 Pfatmes, by fuch Authors as haue followed thofeTranflations, in their 
 Writings. The difference is this : They account thofe which we reckon 
 the ninth and tenth Pfalmer, but for one ; whereas we,according to the 
 Hebrew Cop ie, make that the tenth, which is the latter part of their 
 ninth : and lb they number one fhort of vs, vntill they come to the hun- 
 dred fortie^ feauenth Pfalme-, which they diuide,to make vp the fum 
 of a hundred and fiftie. 
 
 There is fome difference alfo among the Interpreters in the num- 
 bring of the Verfcs*, which may fometime giue caufe of differing ex- 
 positions, if the places be not well confidered:but the truth is, it makes 
 no materiall difference : no more doth the diuiding or vniting of the 
 firftandfecond Tfalmer-^ot among the fewer, thofe two were recko- 
 ned as one . So writes Rabbi D. Kimchy : and Mollerur faith, he hath 
 feenethemvndiftinguifhedin fome olde Copies. Therefore in diuers 
 Greeke Teftaments, thefe words,TW art my Sonne, thir day haue fbe~ 
 gotten thee, are cited in the Aftr of the Ampler, as a part of the firft 
 Pfalme. 
 
 Some imagine, that the vniting of thofe two Pfalmes, was, becaufe 
 the fewer ( who are very fuperftitious ) could not well endure to hearc 
 any thing concluded with Ominous or threatning words : fuch as thefe 
 at the end of the firft Pfalme, The way of the wtekedfhall perifh ; for they 
 rather defired to haue them end with promiies, or Epfphonema'r of 
 Good: Suchasthatinthefecond Pfalitfy Blepd are they that put their 
 tr#s~tinhim. Others haue thought,it might be the negligence of the 
 Scribe:but there isfo much coherence betweene the two Pfalmes,that 
 in my opinion,therc might not want better reafons for it.The truth is, 
 howfocuer they be read, it can giue no iuft caufe of offence. For whe- 
 ther they be two,or one j if we rcceiue it as the facred Word of God, 
 
Chap.8. A Preparations thePfalter. 
 
 Si 
 
 I thinke if fufficicnt;prouided that we doe not purpofely vary from the 
 receiued opinion of the Church :whofe Authoritie is to be followed 
 without exception, in all things which the Scriptures haue left either 
 doubtfuil, or vtterly vnmentioned. 
 
 Concerning the Diuifion of the Pftlmes into fiueBookes, I haue 
 fpokcn alreadie in the fixt Chapser of this Treatife. 
 
 Chapter VIII. 
 
 I. Of the Infcriptions or Titles oftbePhlmcs. The 
 <vfe and benefit of them ; and that it *%>as accounted an 
 hcrefie to reietl them. 1 1. The diuerfitie of the Titles > 
 and that neither the Terfons, the Inftruments^ the 
 Time^ nor any thing mentioned in them> is "without 
 jome myfiery. III. Ofthofe Pfalmes that are imti- 
 tuled. I V. Of the ycord Selah, andthe diners Inter- 
 pretations thereof V. The caufe of that Diuerfitie: 
 And what the Reader may refolue among fo many dif 
 jerences. 
 
 O W I come to fpeake of the Titles, arid Infcriptions 
 of the Pfalmes i which fonic hatic omitted, and flighted 
 as but little appertaining to the matter: but they are 
 of fo great confequencc, that fuch men are to bee een- 
 fured as blame-worthic,and reprooucd of grofTe igno- 
 rance, who haue dif- eftecmed them. For, they ought 
 to bee regarded , and that by the opinion of the moft Learned. For 
 though fome haue omitted them as needeleffc:othcrs,notwithltanding, 
 haue reputed them as very materially and offo much confequence,that 
 they thought it herefy and impiety to neglect them. Leontius 1Siz,an- 
 titis impute'th it for an error, to Theodortts Mopfiteftcnus ,that he reiec"t- 
 ed the Titles of the f faints. Theodoretus obferued them religiouf- 
 ly; and eftecmed fo highly of them,that he held if a wondrous rafhnes 
 m thofe who paffed them carelefly or {lightly o\ier. Chryfoftome faith, 
 that they were dictated by the Holy-ghoft. S. Bierome calleth them, 
 the Keyes of the Pfalmes* For fo indeed they are, feruing to open them 
 the better to our vnderftandings. And according to the Definition of 
 Jacobus de V&Untta 5 Ti tutus in Pfalmis eft cum Sacramento occult , 
 altquid figmfcans Prafchptio.And there his meaning is; that it menti- 
 oned! fomewhat which includeth fome Sacrament or holy Myftcry 
 concerning either Chrift or his Church. 
 
 The principair things mentioned in the Titles are fixe : and in euery 
 
 F 3 Pfalmc, 
 
 Leoiuontrt 
 Neft.&. 
 Eutich. 
 Tbeod. in praf. 
 in Pfal. 
 Cbryjoflotne de 
 lompuft. cordis, 
 lerenjnfraf, in 
 Pfalmos. 
 Jacob dcValen. 
 inproiin Pfal. 
 
 II. 
 
54 
 
 A Preparation to the Pfalter. Chap. 8. 
 
 Some ancient 
 Expositors 
 make this lit- 
 tle difference, 
 bctweenea 
 Hymne& Eal- 
 leliilah; but I 
 vnderftand 
 not to what 
 purpofe. 
 
 Pfalme, fome one or more of them is confiderable : to wit, either the 
 Name of the Pfalme, or the name of fome Perfon,or the Matter; or the 
 Manner of ringing, or the Inftrument, or the time in which it was ap- 
 pointed to be lung. The Names of the Pfalmes are many :fuch as thefe, 
 A Pfalme : A Song -.A Hymne : A Prayer : Inftruttions : Remembrances : 
 Of Degrees : Halleluiah, or Praifes. A Pfalme a Song * and a Song a 
 Pfalme. By a Pfalme, the Auncient Expositors vnderltood fuch verfes 
 as being compofed in the honour or prayfe of fome Subiecl, were in- 
 differently intended, to be either read or fung; as are our ordinary En- 
 glifh Sonnets, confining of foureteene lines.A Song was made oiMea- 
 fures, compofed purpofely to be Sung. Hymnes were Son gs,in which 
 were the praifes of God onely, and that with ioy and triumph ; and 
 therefore the Songs ofleremy cannot be properly called Hymnes, but 
 rather Tragedies,or Lamentations : thofe that are intituled Halleluiah, 
 are Hymns alfo,mentioning particularly the praifes of God for benefits 
 receiucd.Now of what nature they are which be called Prayers, P films 
 oflnflruBion, or fuch like ; the very names of fome of them doe plainely 
 enough declare : the reft fhall bee opened in the Expofition of the 
 Pfalmes ; whither ( that I may not make this Treatife ouer teadious )I 
 refer you. Thofe that are Infcribed, A Pfalme a Song; and thofe that 
 haue the words tranfpofed, v4 Swsg <s Pfalme, are fuch as were both 
 fung and playd together; but with this difference:Where it is intituled, 
 A Pfalme a Song, there the Inftruments beganne the Pfalme ; and the 
 Quire fang the next verfe : where it \s,A Song a Pfalme, there the com- 
 pany of Singers beganne the Pfalme > and the Inftruments founded the 
 fecond verfe. 
 
 When there is the name of any perfon recorded in the Infcription, it 
 is either the Author ; as, when he faith, A Pfalme ofDauid: or it is the 
 perfon of the finger; as, when he faith,To A/aph,Eman,Ethan,Idmhun, 
 or Ieduthun, the Sonnes of Chore, &c. Or elfe, it mentioneth him of 
 whom, or in whofe perfon the Pfalme was made; as are thofe where 
 you finde Doeg, Solomon, or Mofes : For the opinion of the moft aunci- 
 ent, both of the Chriftian Fathers, and Iew'tfh Rabbines, is, that Dauid 
 compofed his Pfalmes not alway in his owne perfon, but fometime 
 perfonated Others. And vpon examination,you fhall find that fome are 
 written literally in the perfon of Adam, and his pofteritie : fome in the 
 .perfbn of G&rv/f , and his Church : fome in the perfons before mentio- 
 ned. And, as alreadie appeares in our fourth Chapter, Mofes is thought 
 not to hauebcenc Author of that Pfalme,in whofe Title his name is rc- 
 membrcd : but fome thinke it was written by Dauid, either perfona- 
 ting him; or (which I rather hold) that, the prayer ofMojesthe Man of 
 God, was the Obieft of our Prophets Meditation,at that time; as more 
 at large is deliuered in the forenamed Chapter. 
 
 If therefore the Reader intend to vnderftand the Pfalmes , hee 
 muft not deceiuehimfelfc with an opinion, that the Names mentioned 
 in the Titles, were principally to informe vs of the InftrumentallAu- 
 thor : nor muft he thinke, that the Prophet fpeaketh alwaies in the 
 perfons of the Men there named. For hee fo often varyeth the per- 
 fon ; that he who will not bee miftaken, ought diligently to heede 
 
 what 
 
ci 
 
 la 
 
 P 
 
 3. 
 
 A Preparation to the Pfalter. 
 
 55 
 
 what perfons are introduced fpeaking in the Pfalmes, and when the 
 Author fpeakcth himfelfe : yea he muft obferue euery circumftance 
 in each Title.For whether it mention the Name of the Pfalme onely, 
 or of the Author ,or fome other; or whether it declare fomewhat 
 touching the matter, as Pfalme 3. or the Inftrument wherewith it 
 wasplayed, as Pfalme 4. or the quality of the Dittie, or the Tune, 
 or the occaiion of the Pfalme, or the vfeofit, or the time in which 
 it was principally to be fung in the olde Law, or whatfoeuer other 
 circuiTtilanceg ; in euery of them, yea, and in the very letters prefix- 
 cd,before the parts of the no. Pfalme, and in euery name fpecified 
 in the Infcripnons, fome myftery is included, concerning the Euange- 
 lical! Law. Which I leaue to be fpoken of, vntill I come to Treat of 
 them in their places : where ( if God giuc me leaue ) you (hall haue 
 them expounded, according to the opinion of the beft Interpreters ; 
 who,vvhen they haue difcouered all they can, need not be afhamed to 
 concede with S. AugHfkinc, that they haue not yet attained fuch perfit 
 knowledge ofthefe fecret and hidden myfteries, as they defircd. For 
 though many of them arc plaine, fome are obfeure ; and fo difficult 
 to be vndaibod, that although they bethekeyes ofthe Pfalmes, is 
 Jerome faith, yet none can be able by them to open the Seales or Locks 
 of this Booke, without the Lyon of the Tribe of Ittdah. Yea, Chrift is 
 he that vnfealeth thofe myfteries : and thofe who in this Booke make 
 not him their principall Obiccl, fhall neither haue true vnderftanding 
 of Pfalme nor Title. 
 
 Many Ptalmes there be, which haue no Infcriptions at all ; and the 
 reafons thereof fome Expofitors goc about to fhew : but they are one* 
 ly conic&urall ; and fo differing alio, that I will not here infert them,to 
 trouble you. The number ofthe Intituled Pfalmes, zxt ( if I mifreckon 
 not ) a hundred twentie h"ue, accounting Halleluiah for a Title, as moft 
 doe ; but in our laft Translation, it is Interpreted,and added to the firft 
 verfe ofthe Pfalmes. And fome Tranflators, as I alfo remember, doe 
 in numbr ing the verfes, reckon the Title to be the firft ; and that which 
 we account the firft, they make their fecond verfe. 
 
 There is in the Booke of Pfalmes the word Selah oftentimes v fed: 
 and I find it no where elfe in all the holy Scripture , but among thefe 
 Hyrmx ; except in fome places ofthe prayer of the Prophet Habahuk. 
 And hereof there be diucrs Interpretations. 
 
 The Kabbines, as S. Ierome teftifies,willhaue it to fignifie a change, 
 or diftin&ion of the verfe or Rjmc : or elfe, an eleuation ofthe voyce. 
 The Scptuagint, Theodotion, and Symmachm , Interpret it a««M««»a 
 word almott as oblcure. Yet S.Aftgufime, in his Commentary vpon 
 the fourth Pfalme,tskes it to meane fome Moode,paufe, or cuftome, 
 to be obferued in the ringing. And as Sympfalma among the Greekes, 
 fignifies a continuation of the Pfalme, or finging of two as one ; So 
 Viaffalma (as the fame Father faith) may bee the diuidlng of one 
 into two or more parts. And as our Church hath a cuftome at this 
 day,tofingor fay thefe words; Glory bee to the Father, to the Sonne, 
 and to the Holy Ghoft, &c. after the Gofpels,and at the end of euery 
 Pfalme: Soperaduenture(as fome imagine) there might be fome 
 
 F 4 fliort 
 
 Ucob. dt Val. 
 prel. in Tfalm. 
 
 AughPfiios* 
 
 in. 
 
 IV. 
 
 Ieron Eplfl'€\. 
 par.i. oAM.tr* 
 eel. 
 
 VlapfaJmaquld, 
 
5* 
 
 A Preparation to the Pfalter. Chap. 8. 
 
 ieron.Epifi.64. 
 
 ad M&cel 
 far.z. 
 
 V. 
 
 Iacob. de Val. 
 inprol. in Pfal. 
 
 The reafoti of 
 the doubtfull 
 Interpretation 
 of the word 
 SeUh. 
 
 {hort or deuout fentence , which was to bee repeated where that 
 word ftood. Or it may bee, the Pfalme was ordered to bee fung in 
 parts, one part of the Quire anfwering the other : and Selah might bee 
 placed as a note of Diuiiion. S. Jerome, in his Tranflation of theBible, 
 interprets it Semper, that is, Afoajes, or Tor euer. And in one place he 
 fayth, that there be three Words,which the Hebrewes vfually let at the 
 end of their Bookcs, as we doe the word Finis. Among which Selah 
 was one : the other two, were Amen, and Sdom. Some are of opinion, 
 that it implies as much as Trttelj, or Amen. Some vnderftand it to be 
 a note, warning the Reader, that there is fomewhat extraordinarily to 
 be heeded in the verfe going before. Yea,many other Interpretations 
 there be ; and thofe fo different, or irrefolutely affirmed, that I knotr 
 not to which I might peremptorily incline. 
 
 The reafon of this difference and vncertaintie, as a learned Author 
 faith, is, becaufe Selah is an Equivoke,fignirying Alwayes, or: For euer, 
 and Partition. Which equiuocation Aquila being ignorant of, fol- 
 lowed onely that iignification which he knew ; and Ierome followed 
 him. But I thinke that which is more auncient then cither of them, c- 
 uen the Septuagint, is rather to be followed ofvs ; if we can certaincly 
 finde out what what they meant by the word Diapfalma. For the older 
 the world growes, the lefle trull is to be giuento them who bring in 
 new Interpretations; becaufe they are farther from the meanes of truth, 
 then thofe that went before.; And this may be eafily obferued through- 
 out the latter Ages of the world. After the deftru&ion of the firft Tem- 
 ple,much knowledge cocerning the old maner of ringing & other fer- 
 uices ofGod,was loft among the Zfjw :but,after the dcftru&ion of the 
 fecondTemple,much more. And fo,ignorance crept on by degrecs:vn- 
 till the hires grew fo extreamly doubtfull, in the manner of their owne 
 Auncient rites, cuftomes of their Temple, and firft Inftitutions j that 
 a late or moderne i?*£&w,fpeaklng by Tradition, without the Autho- 
 rise of Scripture, or Authors of credit liuinginthe firft times, is no ' 
 more to be beleeued, then a Dreamer : for (as Tofephus faith)euer fince 
 they loft the naturall vfe and knowledge of their owne Language,moft 
 of their writings arc nothing but fables and contradictions. 
 
 If ( as fome affirme ) it fignifie an Eleuation, or lifting vp,\t may hauc 
 refpe&to the matter : and for ought I know to the contrary, it may 
 as well fignific fomewhat appertaining to the melodie or tune of the 
 Pfalme^ But though it were but a note to direct the finger ; yet I 
 perfwade my felfe,that it fhould not haue beene placed there, vnleffe it 
 had comprehended alfo fome myfterie of the Euangelicall Law .There- 
 fore feeing there is nothing extant of the Auncient Hebrew Muficke, 
 to informe vs what note it fliould be(if it be a note) nor other meanes 
 whereby to gather what thing is fignified ; we ought to follow the ex- 
 ample ofS. Angufline in this cafe, who faith : that thofe things which 
 in the holy Scripture he vnderftandeth, he doth receiue, allow, and ac- 
 knowledge as moft excellent; and that he doth alfo reuerence euen 
 thofe things which he vnderftandeth not. Yea, thus much a Heathen 
 could haue taught vs : for wondcrfuU difcreet, modeft, and ingenuous 
 wa$Hc,who,fpeaking of the writings oiHeraclitns a very obfeure 
 
 Author, 
 
Chap. 
 
 5>- 
 
 A Preparation to tbePfalter. 
 
 57 
 
 Author, faid thus ; jfiy.iv iruwa ywctiKct «i\x<u£i, S. yw ffwnx,*, Thofi 
 things which Ivnderftand are excellentxandfa Ithinke are thofe alfojvhick 
 Ivnderftand not. But much more ought wee to haue that opinion,of 
 whatfoeuer is beyond our knowledge in the Booke ofGod : for there 
 is no reafon, that we fhould thinke the holy Ghoft hath placed any 
 thing there to no purpofe. And my counfell is,that the Chriftian Rea- 
 der doe neither iudge this word fuperfluous, norouer nicely trouble 
 himfelfe with the Interpretation thereof : but rather with modefty 
 and reuerence endeauour the knowledge of it ; alluring himfelfe that 
 ifit be any way neceftary to his edifying,it fhall be reuealed vntohim: 
 and if it appertaine nothing to him in particular,let him beleeue that it 
 will be then made manifeft, when it (hall be moft pertinent to the 
 Churth,to be certainly informed of the myftery therein concealed.And 
 this is my opinion in cuery doubtfull and difficult poynt : If I erre,I de- 
 fire to be rectified by the Church. By whofe ceniure, if this which I 
 haue faydjbc approued ; I hope,neither the vncertaine Interpretations 
 of this, or any other fuch word,fhall much trouble or offend the Rea- 
 ders confeience. For my owne part,I haue refblued both in this, and 
 all other things, to endeuour a Chriftian meanes,withoutnice curiofi- 
 tie : If I faile of a more certaine knowledge then I now haue, I will reft: 
 my felfe contented with the will of God : Ifl attaine to more, & come 
 to be better refolued in this doubt; hereafter if I fee caufe, I will make 
 you partakers of that I know. 
 
 Effripid. 
 
 What the Rea« 
 dcr ought to 
 rcfolue in dif- 
 ficult and 
 doubrfuU 
 things. 
 
 Chapter IX. 
 
 I. lt\s her efhowne^thai ^contrary to the opinion of the 
 Vulgar e , the Pfalmes are Originally in Vcrfe. 
 
 I I. Ihereafons why the manner qftbeHcbrcw Poefie, 
 therein ofed, is hard to be found > & how thofe are de- 
 cerned ^ho imagine to find it in all things futable to the 
 Greeke and Latine <verfes> or to the Poefie of other 
 Languages. Ill The herefy of the Anabaptifts 
 touching the verle of the Pialmes. IV. Certaine rea- 
 fons "which may begiuen> why the holy Ghofi fhould 
 
 commendthem <~vnto <~vs y rather in Vcrfe then Profe. 
 V. Andafloort reprehenfion offuch as are haters flfpoefy. 
 
 Ince I began to take in hand the Verfion of the Pfal- 
 ter s I haue heard fo many publifli a diilike of turning 
 holy Scripture, of what kind foeuer, into Verfejthat if 
 the habite, or (hew of graue fan&itie without reafon, 
 had becne fufficient to haue dif-hartned a young verfi- 
 
 fier, 
 
58 
 
 A Preparation to the Pfelter. Chap. 9. 
 
 Some thinke it 
 ftrange to 
 hcarcofvcrfc 
 in the Bible. 
 
 lofeph.de Anti 
 qui.iib.y.cap. 
 10. 
 
 Eufeb. in prap. 
 lib. 11, cap.%. 
 leren Epift. 103 
 iio.$» ix$- 
 Variety of 
 
 Meafkrest- 
 naong the He- 
 brewet. 
 
 jficr from his refolution ; not onely had the Translation of the Pfalmes 
 beene long before this time left off: but I had alfo renounced Verfe ; 
 and (as fome doe) fliouldhaue abhorred it, as the moft prophane 
 Language of the Diuell. But,I thanke God, I haue hitherto efcaped 
 that difeafe; there is not yet that Antipathie betweene me and Poe- 
 try : & I hope I {hall neuer be fo ouer-wifc,as to grow out of ioue with 
 it,whilftlliue. Nay, if our Verfc-whippers be not obftinate in their 
 hercfies againft thediuinitieofthe Mufis, I rather perfwademy felfe 
 that I (hall reclaime fome of them; and bring that which they wrong- 
 fully held in contempt, into a iuft and more reuerend efteeme. 
 
 For I haue found, that the principall caufe, why they difallow the 
 facrcd Word fliould be exprefled in verfe, is, partly for that they ima- 
 gine Poefy to be the vaine inuention of man; and partly by reafon they 
 are ignorant, that Verfe is the forme of fpeech which the holyGhoft 
 hath often chofen to expreffe his myfterics in, when they were fc& 
 penned in the Hebrew tongue. Such there be ( fome of them Schol- 
 ars ; yea, and profeitDiuines) that haue fo little acquaintance with 
 the worth or qualitic of Dattids Poems, that when in defence of my 
 vndertaking, I haue told them that both the Pfalmes, and other Books 
 of holy Scripture, are originally Hebrew verfe, they wondred at me; 
 as if they either thought it blafphemie, or that I had flandered the Bi- 
 ble. And when they heard me intitle my Author, The ditune /W;that 
 facred( though much abufed) name was fo odious vnto them, that I 
 thinke they fuppol'ed it as little to his honour, as if, for his excrcifing 
 the Harpe, I had tearmed him a Fidler. 
 
 But that they may no longer crre in this ignorant mif-conceit 
 c&Pocfy ; or imagine Verfe to be an vnfitting language, for exprefli- 
 on of (acred thin gs , I will endeauour to informc them better . And 
 
 becaufe I thinke none of them fo irreligious, as to imagine that the 
 hoIy-Ghoft would haue vfed any vndeccnt manner of expreflion, I 
 perfwade my felfe that it fhall bee fufficient to bring Verfe into better 
 credit with them, when they fhall once vnderftand, that all the Pfalms, 
 & many other parcels of holy Scripture, which we haue meerly tranfla- 
 ted into Profe, are Verfe in the Hebrew, Now,that it is fo, and in Mea- 
 fwes of diuers kinds alfo; if they were learned in that tongue,they fhuld 
 well per cciue. If they benotskilfull enough to fatisfie themfelues out 
 of the Original: yet the very name oiPfalms or Songs p\z thinks,might 
 giue them a little light to perceiue that there were fome kinde of Poefy 
 in them. Or if they neuertheleffe doubt it, they haue the teftimony of 
 Iofephtis, Origen^Eufebms^Hieromc^xA the beft of the Primitiue Ages, 
 to witnefle it : and (which perhaps, is more to them, though it bee far 
 weaker Authority) euerymoderne Hebrician will vndertake to parte 
 his word for it . And fome of theft they muft belceue , or I (hall giue 
 them ouer for Infidels. 
 
 But , fuch is the variety of Mcafitres among the Hebrewes , that it 
 hath beene a great caufe why the Scanfum of their Verfe is hard to bee 
 found out. For though many,both olde and new Writers, haue labo- 
 red hereabout ; yet, all ofthem haue acknowledged themfelues, vn- 
 able to fet downe what Rules of Poefy are with them obferued ; and 
 
 moft 
 
Chap. 5/ . 
 
 A Preparation to the Pfalter. 
 
 59 
 
 moft hauc confeffcd thcmfelucs ignorant, of what kinde of Measures 
 they doe confift. Yet S. Hierome faith, that hee hath found, in fome 
 Pfalmes, Hexameters ,and Pentameters ; and that in the Lamentations, 
 he difcoucred Quafi Sapphica, as he tearmes them. And I thinke they be 
 but as it were Sapphickes : for all the reafon which I can perceiuehee 
 giueth, is the tripling of the Verfe, and the beginning of euery Three 
 with the fame letter of the Alphabet ; to wit, the firft Three with Aleph, 
 the fecond Three with Beth, ice. Moreouer, he mentioneth Trimeter 
 and Tetrameter lambc\s\ which I much wonder at. For I haue heard 
 thefewhohaue beene reputed very Learned in the Hebrew Tongue, 
 fay, rhey could neuer finde in that language, any fuch kinde of Mea- 
 sures. Iofephtts indeede writes, that Dauid compofed , to the honour 
 of God, diuerfe Odes and Hymns ,/n various kindes of Verfe p ; among 
 which there were fome of flue, and fome of fixe feete : But that Hee, 
 or S. Hierome imagined them to be Hexameters and Pentameters ,ac- 
 cordiuCT to the fafhionof the Greekcand Latine Meafures , Ifhall 
 hardly belceue. I rather thinke their meaning was , that they found 
 Verfes 0K0 many Syllables, or fuch as might in fome other refpe&s 
 be anfvverable vnto them. For the levees themfelues will not acknow- 
 ledge any fuch kinde oiVerfeto bee among them : But they confeffe, 
 and our owne experience informeth vs, that their Poems confift of di- 
 uers Numbers intermixt, fometimes equally, fometimes vnequally, 
 and oftentimes with Rymes in the periods ofSentences; not much vn- 
 like fome of our Engltfh Numbers , which admitte not very naturally 
 of fuch kindes of Verfe as are vfuall with the Latines : efpecially thofe 
 dauncing Meafures which are compofed of DaByls. 
 
 The Hebrevoes are full of variety in their Numbers , and take great 
 liberty in their Verfcs. For as Marianus V&orms reports , they are 
 not aiw r aies meafured out by the fame Number or quality of Sylla- 
 bles-, as the Greekeov Latine Verges are; but fometime lengthened and 
 abbreviated in the pronountiation by accents of time, according to 
 the manner of the Italian Meafures, and that liberty which itfee- 
 meth our Enghfh vfed in their Poems, about fbure hundred yeeres a- 
 goe : for to vsriow (though I am perfwaded , they are as tney were 
 at firft intended to bee) there appeares fometime to be a want , and 
 fometime an Ouerplus, in the Syllables of many of their Verfes. For 
 an example, tofhew you what affinity the Ancient Hebrew Verfes 
 haue with thofe, both in the nature of the Verfe, and in the manner 
 ofthe.Kj;w; Seehcereaf^r/tfor two : for by reafon the Chara- 
 cters are difficult, I will not trouble you with many. 
 
 ■ 
 
 *hh*x nn!?a ^&k-v* 
 
 Col — hayom hbcrephuni oyebai 
 
 Meholalai bi nifhbau : 
 
 Chi 
 
 Ierox.inpraf.'m 
 Cbren.Eufib. 
 
 Ieron,Eplft. 6i. 
 ndpaul.Vrb. 
 par. i. 
 
 Iofephut deAn- 
 tiquHib.T.ca.io 
 
 Rymc in the 
 Hebrew Vtrfei. 
 
 Marian.mVfd. 
 1 1 8. 
 
 Pfalme Cll. 
 verfe*.?. 
 
6o 
 
 The Hebrewe 
 word, MeboU- 
 laiyis aequiuo- 
 caili&mayfig- 
 nifie as well 
 They that Praife 
 me,*% They that 
 are mad againft 
 ptf. And that 
 both or cither 
 of thefc Inter- 
 precatios,may 
 bee agreeable 
 tothefcnfe of 
 this place, and 
 that to one 
 purpofe with- 
 out obfcurity 
 oc contradifti- 
 on , (hall ap- 
 pears when I 
 come to fpeak 
 of that Tfalme. 
 And thofe who 
 better affcft 
 that Inte-r- 
 pretation,maj 
 read the Verfe 
 thus: Attd they 
 that pray? d me 
 are againjl me } 
 Jwnne. 
 
 f 
 
 Dcut.jt.t. 
 
 A Preparation to the Pfaber. Chap. 9. 
 
 Chi epher callehhem acalthi, 
 Vefhikkuvai bibhchi mafachthi. 
 
 The two firft ofthefe are vnequall Numbers , according to ourpro- 
 nountiation : but it might be, that anciently in the reading, they could 
 decently enough abbreuiate the firft, and lengthen the fecond ; yea, 
 and perhaps with fome grace to that Tongue, Or if they did not, the 
 manner oiVerfe is not fo ftrangc , but wee haue had,in our Language, 
 the fame vnequall Meafures in vfe. For if I were to tranflate them 
 according to the fafhion of the Hebrew Verfe, it might be thus ; 
 
 AUday,myfoesreu'deme; Andwhovcere 
 
 Mad at me , againft me [mare. 
 For,Ajhes I, as bread ,deuourd ; 
 And teams among my drinke I pour d. 
 
 This is but to fhew you an example of the fafhion of thofe Hebrewe 
 Verfes afore recited.For if I fhould turnc them futably to the Measures 
 molt vfuall in our Times, I would expreffe them in equall Numbers', 
 making all the Staues of one length, in this, or fome fuch like Stanz.a: 
 
 All day ,my foes reproches I haue borne, 
 Who* mad againft me> haue againft mefwome, 
 I therefore feede on Afhes,as on bread: 
 Andteares, immingledwith my drinke, IJhed, 
 
 But this that followes,being a part of that excellent Song compofed 
 by the Prophet Mofes , is,to my vnderftanding,in euery thing agreea- 
 ble to a kinde oiVerfe much in vfe at this day in our Englifh Tongue. 
 
 Iagharoph cammatar Likhi, 
 Tezal cattal imrathi : 
 Cifcghhirim gnale — dhefhc, 
 Vcchirbibim gnale ] — gnefheb. 
 
 Which I haue tranflated into the fame fafhion of Verfe. 
 
 Still, as dean, my doElrinejhall j 
 And, Itkeraine ,my speeches fall: 
 As fmall drops, vpon theflowres ; 
 Or^ngrajfe^hegreaterjhowres, 
 
 Though 
 
Chap. 9. A Preparation to the Pfalter. 
 
 61 
 
 Though there be fo many wayesof pronuntiation among the He- 
 brew Profefibrs, that tis a hard thing to pleaie all , in the manner of 
 writing the Hebrew words in other letters : yet I haue aduentured (as 
 you fee ) to exprefle them in Romane Characters , afwellasintheir 
 owne ; both for thatfuch,as haue knowledge in the Originall,fhould 
 perceiuel had not falfified or wrefted ought to my owne purpofe; and 
 becaufe thofewhoare otherwife Iudicious , might by the Rymes and 
 number of Syllables, the better fatisfie themfelues , what manner of 
 Poefy the Hebrewes haue. For though the Verfe ,in the Syllables may 
 fometime fecme too long or too fhort , and the Rymes appeare to the 
 eye in writing, not fo per feci: as ours are : yet they willconceiue 
 that there may bee fomewhat to bee obferued in the pronuntiation, 
 which will both make the number of Syllables equall, andthcR^Tw* 
 full. One of them; that is to fay, The helping out of a feeming lame 
 Verfeby the pronuntiation, is common among the Italians : Theo- 
 ther, viz,. To found wordes in the fpeaking.otherwife then they are 
 written, is fometime vfed with vs. 
 
 But hereby you may perceiue,that there is Verfe in the holy Scrip- 
 ture: yca,and fucb,as not onely in the fafhion but in the vfe of Ryme al- 
 fohath othei while refemblance with our Poefy. And indeede that 
 which the levees yet vfe, & what we are taught in our Hebrew Gram- 
 mars, hath far nearer affinitie with our Verfes ,thcn with thofe which 
 the Latines teach; whereas the language ofthe Hi?£r«* and thephrafes 
 thereof are fo different from the two learned Tongues of Europe, 
 Creeke and Latine, that in my opinion, there fhould not be any likeli- 
 neffe in the Scan/ton or manner of their Verfe. And if thofe, who haue 
 laboured about it, would haue gone the belt way to find out the ftri& 
 order of thefe Hebrew Verfes,they fhould haue fought it of her neigh- 
 bours and kindred: to wit, in the tongues ofthe Eattcrnc parts ; Ara,- 
 bicke, Chaldean, or theolde Punicke, which was a Dialect of the He- 
 brew ; and more aunciently called the Phoenician tongue,as you may be 
 informed in thofe laborious and learned Treatifes, Intituled, De DIs 
 Syris: wherein you fhall findc, that fome of thofe oldc Pftnicke words, 
 which are vfed by Plautns in his Comedies , are but corrupted He- 
 brtw. For that Author hath made triallof it by a few of his words: 
 which being reduced to what it is likely they were at firft, they fall out 
 tobeanH«'ra*»Ryme, without changing or mifplacing any word. 
 And,as I haue vndei ftood,a good Grammarian in thofe tongues would 
 be able to (hew you from what Hebrew Primitiucs moft of thofe Ptt- 
 nickjwoxds might fetch their pedigrees. 
 
 But without the knowledge of thofe Tongues ;euen with that 
 glympfe, which I haue had of the Hebrew, and the Pocfy thereof, I 
 doubt not but I may gheffc as neere the manner of their Verfe^s thofe 
 who haue fought for it by the Qreeke or Latine rules. And I thinkeit 
 not vnlikely, that the auncient I ewes had both fuch kinde of Ver- 
 fcs,asfome of ours are, and the famefreedome in their Compofures 
 that we vfe ; Yea, that they varyed the StafTe at their pleafure,making 
 it now Ion ger, now Iborter, as they lifted,or beft fitted the matter.For 
 fo you fee it appearcs by their Vcrfes:and you may partly find it in the 
 
 G examples 
 
 loha.Seldemts 
 
 deDlsSyr'iSy 
 
 prolegomcap.%. 
 
62, 
 
 A Preparation to the Pfalter. 
 
 Chap. 9. 
 
 HI. 
 
 examples going before. And if they did fb;it is no wonder, if in a Lan- 
 guage fo auncient ( and not fpoken by any Nation naturally, for many 
 hundred y cares ) men are now to feeke in the fafhion and Reafon of 
 their Numbers : efpecially,fceingPoefieisamyiterie fo different in e- 
 uery tongue, that he who hath learned all the rules of that Art in one 
 Language, may notwithftanding be very ignorant, what is to be ob- 
 fcrued in another. 
 
 Suppofc you had all knowledge belonging to Poefy, in the Latine 
 tongue ; and could withall vnderftand the Englifh, fauing that you 
 knew nothing concerning the reafon or manner of the verfe : How by 
 your knowledge in the Latine were it poflible to finde out the nature 
 and endlcfTe liberties ofour Poetry ? Doubtleffe, it would be very dif- 
 ficult.For though you might ( peraduenture ) meet with fome verfes a- 
 mong our late Writers, imitating the Latine, and fuch as you might 
 doubtfully call Hexameters , Pentameters } Sapphickes, or fuch like ; yet, 
 you mall finde other Meafures that haue neither agreement in num- 
 ber, nor in quantitie oflyllables, with thofe of the Latine. And fo va- 
 rioufly may they be interwouen alfo , that among fiue hundred Son- 
 nets, there fhould not be two alike. For, if you will obferue it, wee 
 haue libertie to make the Staffc ofour Verfe, to confift of any number 
 of fyllables,from two to foureteene. And of thofe Staues we may com- 
 mendably frame our Stanzaes, of as many or as few as we thinke good 
 within that limit; intermixing them either with, or without Rymes, 
 as pleafeth the Author. And though fome of thefe formes may be vn- 
 tuneable, and harm Vnto the eare that is not acquainted with thcm,or 
 fcarce feeme Verfe : yet, ifthey be with iudgement compofed,and well 
 fitted to the quality of the matter which they cxpreflfe ; thofe few, who 
 are capable of thcm,doc finde, that in fuch varietie and change of the 
 Numbers, there is a naturall aptneffe to exprefle it, with an elegancic 
 beyond the reach of more ordinary Meafures. But, fo they may be in- 
 terwouen, that if they be not diftinguifhed into feuerall Staues in the 
 writing; an Englifliman, well skilled in his owne Language, will 
 hardly be able to giue them their full power in the reading : nor can 
 he fet each Mcafure by it felfe, without great difficultic. Much more 
 then may other men be to feeke in the myfteries of this Art, in a Lan- 
 guage whercunto they are naturally Grangers ; and wherein men ima- 
 gine thcmfelues deeply learned, if with much labour they can attaine 
 to the bare Interpretation ofwords.And I wonder ,how fo many great 
 Schollers mould fo farre decciue themfelues, as to fearch for it by the 
 way ofParnaffiu; or to thinke that the Poefy which was inuentcd by 
 the holy Ghoft, and had fo extraordinary a Subie£t as this to be em- 
 ployed about, mould beeuery way futable to that in prophane Au- 
 thors, or limited within the narrow compafle offome few rules. 
 
 Let not thofe then,whoarenot able to vnderftand the extraor- 
 dinary manner of Poefy \fed in the Pfalmes, conclude,that therefore 
 they arc not in Verfe, becaufe they haue not knowledge enough to 
 know in what verfe it is. Let not thofe, who themfelues dreame, fay, 
 it is the dreaming imagination of the latter Rabbines onely : nei- 
 ther let any of vs be f educed by the wicked Anabaftifts j who foolifli- 
 
••" — 
 
 Chap. 9. A Preparation to the PJ alter. 
 
 6 
 
 ly fay, that therefore the Scriptures are depraued , becaufe they can- 
 not finde in them a certainc fet order of Verfe. For if we fhould 
 thinke, that all Verfe were corrupted, which is not anfwerable to 
 that in vfe with latter Writers jwemuftfay, that the auncient Co- 
 mickc,and Tragicke Poems , both of Greekes and Latmes (with all the 
 old Poets of other Languages ) are alfo corrupted, becaufe they haue 
 eyther fome ftrange Meafures, or vfe more libertie then we : Whereas 
 I beleeue, that they are rather to be thought fuch, as the Authors in- 
 tended, and thofe times beft approoued. But whatfoeuer we imagine 
 ofthoie^queffionleffejitis impietie,& againftall reafon,that men, to 
 hide their owne ignorance , fhould impute corruption to the Word of 
 Godrwhich is fo firmely eftablifhed,that though heauen & earth paffe 
 away, not one lod nor tittle thereof fhall perifh. For my part I beleeue 
 their Authoritie, who haue affirmed, thatthefe Pfalmes, and holy my- 
 fteries,wereflrftdeliueredby the holyGhoft in Verfe. And as Iper- 
 fwade my felfe, they were then fuch as beft fitted thofe times, and the 
 elegancie of that tongue ?fo I am alfo out of doubt, that they are yet 
 vncorrupted, though we cannot bring them within the compaffe of 
 Rules. Yea, I am affured(and vpon good rcafon ) that there is a pro- 
 prietie in this Hebrew Poefy, which cannot be truely fearcht into, by 
 thofe Rules which the fame Art hath in other Languages. 
 
 Now,there be fome, who will demand, what reafon there is why 
 this part ofholy Scripture, fhould be deliuered in Verfe rather then m 
 Profe. And I might as well aske them, wherefore many of the other 
 Bookes fhould be written in Profe, rather then in Verfe : for I know 
 no man that is fo weii acquainted with the fccret purpofcs of the fa- 
 cred Trinitie,as to fet downe, peremptorily, the certaine caufc of ei- 
 ther of them. Neuerthelefle, feeing we ought to beleeue, that the di- 
 uine Wifedome (which doth nothing in vaine) hath for fome end fuf- 
 fered thefe Poems to be fo written ; I thinkc wee may boldly fet 
 downe a fewe conie£hires thereof; Some imagine, they were firft 
 written in verfe, that they might be the more pleating to God & Man; 
 For it is fayd in one place, that all things were ordered by God, iti 
 Number, Weight, and Meafure : andS. Auguftine faith, that He vfecf 
 a kind of harmony and concordance in the Creation of all things ; in- 
 fo much that there is a certainc myftkaH proportion in all Creatures, 
 in fome meafure imitating their Creator, in whom is the moft perfect 
 agreement. Now,if it be fo, then God who is the louer of all concord, 
 isdoubtleffe beft pleafed in thofe things which come neercft to the 
 imitation of himfelfe. And therefore, as Augtiftine and Prijcinntu af- 
 firme, Songs and Prayers in Verfe, arc moft acceptable vnto him,eueri 
 becaufe they are compofed of certaine Muficall proportions, both' ifi 
 the number and meafure of fecte, and fyllablcs. For a Verfe containcs 
 in it a certaine number and order of feet'e ; Feetc hauc in them a num- 
 ber and order offyllablesjand Syllables comprehend in them the num- 
 ber of times ; according to the nature of Syllables : which arc fome of 
 them long-tim'd,fome fTiort.The obferuation of this muft needs giue a 
 greater grauitie, a higher and more maiefticke ftyle, to that which is 
 deliuered,then thofe words can which are ordinarily tumbled together 
 
 G a in 
 
 Sixtttt Sintnf.%, 
 Bibliolb. 
 httr. s. 
 
 IV. 
 
 Carmine d'j 
 &c. 
 
 Wifd.11.17. 
 Aug. Sixt.Jacr. 
 Mujic, 
 
H 
 
 A Preparation to the Pfalter. Chap.p. 
 
 In Pfal.^z. & 
 in homil. de 
 pceniten. 
 
 in Profe, without refpea to place or quantitic. And for this caufe alfo 
 are men delighted more in Songs and Verfe;both thofe that heare,and 
 fingthem.Which the holy Spirit knowing, did peraduenture deliuer 
 thofe myfteries in Verfe, thatwhilft we did that which was accep- 
 table to God, we might alfo be pleafed and delighted therewith, our 
 felues. Or peraduenture, God would haue them written in fuch har- 
 monious fpeech, to fignifie vnto vs, as S. Chryfofiome fayth, that wc 
 fhould orderly compofe our felues,and make fo tuneable our difa tree- 
 ing affections, that our words and workes might be conform able! Or 
 elfethefe Scriptures might be tyedtothis ftri£t order of words, that 
 the doctrines and myfteries therein contcined, might bee the bet- 
 ter preferued from corruption, vntill the laft Ages of the world. For if 
 there be but one word or fyllable wanting, or miiplaced in well com- 
 pofed Numbers, there is fuch a fenfiblc harfhneffe in them, that the 
 fault will prefently appearc, to thofe that vnderftand the manner of 
 their Poefie : which, I belecue, Efdras and the auncicnt Iewes did ; and 
 by that meancs the better preferued them from being corrupted in the 
 Captiuitic. 
 
 Another reafon,why the Pfalmes were written in Verfe, might be, 
 becaufe the Prophet intended to make them, as it were a Compendmm 
 of both Teftaments ; for fo indeed they are : and that could ncuer haue 
 beene fo briefly and fo properly done in Profe,as in Verfe.For it is one 
 of thofe properties, which among others hath beene auncicntlyafcri- 
 bed to Numbers : as appearcs in this ancient Diftick. 
 
 Metraparaut Animos : Camprendstntplwimaptaicis : 
 Aure s delettam : priHina Commemorant* 
 
 Verfe doth t be foule prepare, and mnch in britfe affords • 
 It ranifheth the eare, and things long pafi records. 
 Moreouer ; It is not vnlikely,but that, partly for memories fake alfo, 
 the holy Ghoft hath in Verfe commended thefc Prophecies vnto vs. 
 For, as it is formerly declared, Verfe is a helpe to Memory: which in 
 thefe kinds of inuentions had need to be aflifted, by the coherence and 
 dependency which the words haue one on another; becaufe the varie- 
 tie of fbort fentences, the often changing from one fubie& to another, 
 and thofe many fuddaine meditations, and apprehensions of new con- 
 ceits, which the Spirit of God infufcth into the Prophet, are not fo ea- 
 fily retained by the memory, as thofe things which are deliucred by 
 way of Hiftory, where there be circumftances of time and place, with 
 other occurrences, to helpe to bring them to remembrance. Verfe al- 
 fo continues (though vnwritten)euen to many generations. We finde 
 by experience here in £*gW, efpecially in the Northerne parts (in 
 Wales alfo, and Ireland) that the common people haue many vnwrit- 
 ten Songs, which are older then their Fathers great Grand-fathers : 
 thofe they learne being children, and neucr forget againe, vntill their 
 death. Yea,they haue kept,from many Ages paft,the remembrance of 
 fome things , which both Hiftory and Tradition had elfe left for- 
 gotten,and neglected for eucr. 
 
 Witnefle 
 
A PreparanontotbePfaiter. 
 
 Chap. 9. 
 
 Witneffc the Song of that Welch Bard, renowned in Michael Dray- 1 
 tons Voly-Olbion ; by which, i/rfw/ the fecond found out the Toombe 
 of famous King Arthur, when he had beene buryed fo long, that(not- 
 withftanding all his fame and Greatnes) noRecord,nor Tradition had 
 bcene left, to giue notice of fo much, if that Song had not becne. 
 
 Stint Baftll help es yet with another reafon ; and faith, that the Spi- 
 rit of God feeing mankinde fo enclinable to pleafure and delights, that 
 they were hardly drawne to vertue or Religion, which were enemies to 
 fenfualitic: He mingled his heauenly Precepts, with the fwcete and 
 pleafing ftraines of Muficke and Numbers;t\\2it fo the eare^hauing that 
 which delighted, might without cedioufnciTe liften, whilft wholfome 
 and profitable inftructions were vnaware infufed into vs.In which,God 
 hath fliowne exceeding great mercy, and a wondrous fatherly care :e- 
 uen in this, that it hath pleafed him fo to informevs, that his Word 
 mi»ht not fecme ciuer Auitere, by reafon of our childimnefTe. For as a 
 wife Phyiici'an being to giuefome wholefome 3 but vnpleafing medi- 
 cine to children, prepares it with fweete Syropcs, or anoints the cup 
 with hony, that the bkterneffe of the potion being vnperceiued, -they 
 may by the taitc of fwectneffe be allured to reCeiue it : So thedi- 
 uine wifedome, hath for thofe who are chifdren in fpirituall things, in 
 the fweetnefie of V"erfe,ofifered his diuine myfteries;that being by that 
 meanes the more liftned vnto,they might worke in their foules for their 
 fpirituall heaith,and purge out thofe camall corruptions,which would 
 make them ficke to etemall death. And indeed by this meanes, many 
 who had erfe neuer giuen heed to the word of God,haue been in fomc 
 meafure delighted with it ; anddiuers, whofe dulneffe could remem- 
 ber nothing out of theBookes ofthe Law,Prophets,nor ApofWes,can 
 yet retaine fomewhat of the Pfalmes : and we may often hearc thole 
 (mo them amid their daily labours; though not alwayes with that zeale 
 and vnder (landing which is required. 
 
 It may be herewith fuppofed,that feeing God hath Beftowrd on man- 
 kind as well the gift of ringing, as the vfe of fpeech : therefore he hath 
 alio giuen his word, partly in Profe to be read, and partly in Verfe to 
 be fung;that fo with euery facultie wc might praife & honour him.But 
 whether it were for any of thefe reafons, or for fome other ; this iscer- 
 tain,that(as I fold beiore)the holy Gheft hath not in vaine written this 
 part of his word originally in Numbers', and therefore I thinke thate- 
 uen the forme ohhed Poems ought to be confidercd with thatreuc- 
 „ rend heed, as if tome facred myftery were included therein. And I be- 
 \ leeue, that thofe Vcrfc-haters, who oppofe fuch as by the exampleof 
 their firff Author, would haue them fo continued, doe not onely offer 
 violence t6the nature and maieftie of thofe Pfehnes, but ars alfo wor- 
 thie to be reputed defpifers ofthe Ordinance ofGod. 
 
 For as much then as it hath pleafed his Alkknowing Spirit to ex- 
 preffe in facred Numbers, fo great a part of his will, as is contained in 
 thefe Pfa/meSj and other Bookes of holy Scripture, written originally 
 in Verfe ; as the moft learned and deuoiit Fathers of the Church teftifie: 
 And feeing ( as elfewherc appeareth)die moil Auncient Authors,both 
 diuine and humane, doe informe vs,that the firft things which were c- 
 
 G 3 uer 
 
 The admirable 
 loueofGod to 
 man,in prepa- 
 ring a pleafing 
 meanes to win 
 him to bis fer- 
 uice. 
 
 V. 
 
66 
 
 A Preparation to the Pfalier. Chap.9. 
 
 
 Pint, it Mrfc. 
 Com, 
 
 uer expreffed hi Meafured words, were the praifes of G O D ; I ga- 
 ther from hence, and other rcafons going before, that Verfe may iuitly 
 challenge a great preheminence, aboue the ordinary manner of wri- 
 ting And I am of opinion, that thofe who abhorre forfe^s prophane, 
 andvnfittingaChriftianeare,doemewthemfelues to be guiltie either 
 of ignorance, malice, or both. For fome there be, to whom Verfe ap- 
 pear es onely a vaine and vnneceffary Curio fitie : and fuch,becauf e they 
 know neither the worth, nor true vfe thcreof^doe therefore neglect it, 
 as that which they can neither praife nor greatly difcommend. B ut o- 
 thers there be,to whom the Language of the Mufet is not fo indiffe- 
 rent ; but as abhominable,as Swims flefh to a Jew. And I haue heard 
 fomeofthemfo vehemently diffwade their friends, and fo imperi- 
 oufly forbid their children the reading of Bookes in verfe ; that I 
 haue wondred how they could poffibly be friends with the Booke of 
 Common prayer, that hath fo long kept company with the Pfalmes 
 Translated into Number 'J:But fome of them I thinke do ill enough en- 
 dure it. Sure I am, the Authors ofPoefie, they reckon as the Sonne? 
 of Belial; and you may fucke milk from the breads of a Marble Statue, 
 fooner then wring from them one word, tending to a charitable cen- 
 fure of fuch men. Nay, tfDawd himfelfe were liuing,vnleffe he would 
 leaue his verfifying,they would fcarcely keepe him company vpon any 
 conditions; which had beene no great preiudice : for generally, they 
 are fuch,as are befitting no worthie mans familiaritie. For if you know 
 any that are auftere againft P>r/£ and Poejie; Obfcruc, and you {hall 
 finde, that there is fomewhat amiffe in them: you fhall perceiuc that 
 they are fellowes of a bafe condition j either dull-fpirited , co- 
 uetoufly affected, of a dogged, enuious,and vnfociable difpofition ; or 
 elfefuchas arc groffely befotted with fo ftrange an opinion of their 
 owne fanftitic, that they reckon all things vnhallowcd, which are not 
 futable to their fancies. 
 
 But fome will Obie&, and fay, that Wtntonnejfe is the fubiecl of Poe- 
 fiejand that it allures the minds of men vnto vanitie,in a wondrous be- 
 witching manner. To this I anfwere ; It is true, that wantonneflc is 
 made the liibic£t of many Poems : but, that it is the proper fubieft of 
 Poefie , I vtterly deny. For I cannot remember, in holy Writ, fcarce- 
 ly in any prophane Author of thefirft times,that mention is made of a~ 
 ny wanton or vaine thing, that was in all thofe ages expreffed in long 
 or verfe : but that the prayfes ofGod,& diuinitie,hath beene the fub- 
 ie& of it, I often finde. And if we fearch Heathen Authors, we mall 
 finde that the fa&Vcrfis ,that to our knowledge were euer written, did 
 expreffethc praifes of their gods. And therefbre,howfoeuer it be abu- 
 fed; I may fay of Poetry, as Plutarch faid ofMuficke, that the firftand 
 principall fubie& ofit,were Praifes and Thankefgiuings to God. 
 
 Shall we then abhor or difparage the Ordinance of God,becaufe e- 
 uill men haue fometime abufed it to other ends,then that for which k 
 wasordayned ? No.I grant indeed,the enemy ofMankindchath in all 
 things fought to imitate God ;and to peruert vs euen by thofe meanes 
 which he hath appointed for his glory, and our good . For wheathe 
 vnfpeakeable wife Spirit of God, had by his powerfuil meanes of ex- 
 
 preffing 
 
Chap. 
 
 9- 
 
 A Preparation to the P falter. 
 
 *7 
 
 prerTin g the Affections of the Soule, inftru&ed Man in a new way of 
 fctting forth his Praifes ; The Diuell,h"nding the heart ofmanfo 
 wrought vpon by this harmony, that it was thereby the more paffr- 
 onately enclined to Good, heprefently fet his Inftruments on worke, 
 to cxprefie thofe vanities wherewith he fought to.poffefle our Soules; 
 euen after the fame manner as the Prophets of God had fet forth his 
 Praifes , and expreffed diuine and heauenly Affections. And no 
 fooner had the Dccekicr put it in practice , but the corrupt nature of 
 M?n (being apter to entertainefenfuall things, then the Myfteriesof 
 diubity) beganne to harken to his bewitching harmony. So,in fhort 
 time,thc loue of God and his Word grew leffe pleafing_, and the fol- 
 lyes of die world more affected. 
 
 Whereupon the Diueil went further: and as he had imitated God 
 in his facrifices ; fo he alio followed that example,in deliuering his O- 
 racles - ; .n Verfe : as at Delphos, and elfe- where. But as the abhomina- 
 tions which were vied in the facrifices of the Gentiles , Were nocaufe 
 ofabolifliing the facrinces of the /*»>«, before their appointed time: 
 or as the deliuery of the Diuels coufenages in wr/£,was no reafon why 
 the holy Oracles of the true God fhould be neglecled : So, there is no 
 caufe why Verfe and diuine Poefie, fhould grow into contempt, be- 
 caufe the world hath made vfe of it to her owne purpofes.I beleeuc ra- 
 ther,thst as the Scriptures ought not therefore to be fcaled vp,becaufe 
 fome (hallow or corrupt vnderftandings haue from thence dcriued he- 
 refies ; but fhould euen for that caufe, be the more ftudied, that thofe 
 hcrciies might thereby the fooner be rooted out againe : So the exer- 
 cife of this facred myflery otPoejyjxs not to be laid afide,becaufe fome 
 haue abufed it vnto wantonneffc ; but , is rather the more to bepra- 
 6tifed : that fo the heauenly enchantment of diuine Hymttes and Poems 
 fung and written for the aduancement ofvertue, and to thepraife of 
 the eternall God, might ouercome the charmes of the Diueil • and dif- 
 pofiefle the heart, or thofe affections, that had beene begotten by 
 the hearing of vainc and immodeft Poems : which great alteration, is 
 without that meancs, feldomc orneucrtobebroughttopafTe. 
 
 If any hath read what is alreadie fpokeii in the defence of^r/?,and 
 continue ftill in an vnreuerent opinion of it, I will giue him oucr to his 
 owne rblly. And although I might deliuer much more, to make good 
 that the vfe oi Numbers is commendable, and that in the moft holy 
 things; yet this fhall fuffice. For if their Argument be found, that fay 
 therforc Verfes ought to be abhorred,and the vfe of them condemned, 
 becaufe they haue deliuer ed vnto the world much prophanenefTe : then 
 by the fame Rule, all writings in Profc alio are to be reie£ted. For I 
 willvndertaketoproue, that there be in Profe tennc difcourfes for 
 one in Verfe 5 that are as irreligious, as foolifh, and as much tending 
 to the corruption of youth, as the moft prophane Poem, that 
 eucr was written. And this the enemies ofthe Mu- 
 fes may eafily perceiuc : But Ifcarc 
 thofe who are malicious againft 
 Ryme, are alfo vncapa- 
 ble of Reafon. 
 
 G 4 CHAP. 
 
£Z 
 
 A Preparation to the Pfalter. Chap. 10. 
 
 I. 
 
 The caufes of 
 thcncgleft 
 & dif-efteeme 
 of the Pfalmes. 
 
 Chapter X. 
 
 | The vaine ad- 
 miration of 
 humane Wri- 
 tings. 
 
 I. Oftbemeane efteeme which mofl men haue of the Poc- 
 fie of the Pfalmes j and the caufes thereof II. Of the 
 Elegancie of their Poefie ; with a/hort demonflration 
 of it, out ofcertaine Pfalmes infiancedto tbatpurpofe. 
 
 III. Oft bofe that are Alphabeticall ; and the Interpre- 
 tation of the Hebrew letters. I V. That the Pfalmes 
 confifi ofdiuers kinds of Poefie y to wit, Heroicall, 
 Tragicall, Paftorall, Satyricall, &c. With other 
 things, concerning the Poefie of the Pfalmes. 
 
 Ecaufe the Elegancies of thofe facred/W/haue in 
 our Language beene ouer-meanty expreft ( or rather 
 for that the prayfes of God make tcadious Muficke in 
 the eares of mofl: men ) they haue feemed vnto many 
 but barraine and fimplc Poefie ; and the greater num- 
 ber takefo fmall heed of their excellcncie, that, for 
 ought 1 can perceiue^ they fing or read them with the fame deuotion, 
 wherewith ( as the Prouerbe is ) Dogges goe to Church. Yea, fo far 
 are they from knowing any one degree oftheir excellency,as I beleeue 
 ( but that they will fay they talke orGod) they can fpeake as much for 
 the Stories of Guy o£wa.rrickc , or Bttuis ofSoutb-htrnptottiVjhich I am 
 forry for. And yet, which is work* the delicacies prefented vntovs in 
 this Booke, arc not onely obfeured from the fight and apprehennon of 
 the common fort of people : but among thofe alfo who are accounted 
 learned, there be many from whom they are fo veyled, as they cannot 
 find in them the fame content, which they receiue from a prophane Au- 
 thor. For if any man in their prefence enter into difcourfe,concerning 
 the excellencie of thefe Pfalmes-jou may hearc them perhaps,for fafhi- 
 6n fake fay, Thej are good things, or giue them fuch flight commenda- 
 tions, as you may eafily gather, they haue neither true feeling oftheir 
 power, nor found opinion oftheir worth :But talke of Homer, Virgill, 
 Horace, Martiall, or fomc of thofe Poets, you (ball perceiue, it puts life 
 into them; for in thefe they arc Criticks, arid haue euer one of them in 
 their Pockets : you fhall heare them, vpon any flight occafion, 
 breake forth into their high commendations. They admire the extra- 
 ordinary elegancy of this verfe : the admirable facetioufnefle of that 
 fentence ; the vnimitable expreffion of fuch a Simily ; the lingular pro- 
 prieties that are in their words ; the aptnefle of the Epithets ; the rare- 
 neffe oftheir defcriptions ; thedelicacie of their phrafes ; the d £pthof 
 their inucntions ; the fignificancy oftheir Metaphorsjand the lofrineffe 
 
Gh 
 
 ap.io. 
 
 A Preparation to the Pfalter. 
 
 6 9 
 
 of their Hyperboles. Yea,euery thing, though neuer fo little worth no- 
 tice, {hall be obferued, and reckoned as excellent. This I haue heard : 
 and\ mould haue extolled it in them, if in thefe Pfalmcs they could 
 haue beene fo ingenuous alfo. 
 
 I muft confefle, that the opinion which for a while I had of thefe 
 mens iudgements, was fuch, that,as David faith of the profperitie of 
 the wicked, It made me aimofijlip^nd beleeue with them, that thefe ho- 
 ly writings were fimple and foolifh, in refpe£t of the wifedome aud e- 
 le«*ancie which was in many other : But hauing entred, with the Pro- 
 phet, into the houfe and fan&uarie of God, I fawthe vanitie both of 
 thofe men, and their knowledge ; and was there better informed con- 
 cerning this Booke. And although itfeemednot ouer-pleafing when 
 I firft beganne to tafte thereof, yet fince it hath beene fomewhat dige- 
 fted in my heart, I may fay as our Kingly Prophet faith of the word of 
 God in one of his Pfatmes; It hath beene {meter then bony, or the hony- 
 combe. Andlhaueiince,withpittie, remembred them who are in o- 
 ther things fo Eagle-fighted,and fo Oule-eyde in thefe Pfalmes-.whkh 
 haue euery way excelled the heft ofthofc Authors. 
 
 But I beleeue, I haue apprehended the caufe : which is (I would 
 the remedie of it were as eafily found)The foule of man is fo environed 
 with the bodie, that nothing can come to her vnderftanding, but it 
 muft firft be conueyed by the Senfes : now,they euer being more grew, 
 dy to haue their owne lufts fed, then to attend on the others neceffities, 
 abhorre all thofe things that are not fomething anfwerable to their 
 fenmall appetites. And vnlelfe thofe affections be mortified by grace^ 
 and a way opened in the heart, by the Spirit of God, they flop their 
 eares, like the deafe Adder ; and will not heare, though the Charmer 
 charme neuer fo wifely. 
 
 Moreouer ; the Rhetoricke of thefe Poems is rather framed to winne 
 attention from foules, then to delight the eares of the bodie. Yea,they 
 are exprefftons of fpirituallpafTionsraud therefore it is impolTible,they 
 fhould pleafe or moue carnall men. They haue as many elegancies; as 
 proper expreftions;as fit Epithets ; as rare Metaphors ;as lofty Hyper- 
 boles; and euery way as many ornaments of fpeech, as the moft re- 
 nowned Authors. And wherefore then are they not fo efteemed of? E- 
 uen becaufe we loue not the matter : or by rcafon of that Antipathie, 
 which is betweene our natures and goodne{fe.Z>d#/d,indefcribingthe 
 beautie, the fweetneffe, the power, and the lingular commodities of 
 the diuine Word, might fpend all the flowers of Poe/ie 3 b<£ove his Poem 
 could win halfe the moouing refpec"t, which thofe foolifa Ryms (hill 
 haue,that conteine fongs ofwittie Ribauldry;or the obfeene defcripti- 
 ons of fome wanton Courtezan. Thokjhofe are the fubie&s that fteale 
 away all opinion of elegancie : and,that they might doc fo, I thinke the 
 Diuellhelpes the Authors to giue them ornament. Fori haue obferued 
 among the Epigrammatifts, and fome other Writers of our times, that 
 they haue no Epigrams, or Sonnets, thought more facetious, or pica* 
 fing,then fuch as haue either fome touch ofwantonncfle,or prophane- 
 neffe. In thofe Poems which I my felfe haue written, I haue heard fuch 
 paffages moft applauded, which I haue ( and with caufe enough ) bin 
 
 moil 
 
 Senfualkhings 
 are beft affec- 
 ted of carnall 
 
 men. 
 
 TheDiueil 
 helpes to giue 
 ornament to 
 wanton and 
 prophane 
 fubiefts. 
 
— 
 
 7° 
 
 A Preparationto the Pfalter. Chap. 10. 
 
 The realbn 
 why the Verfe 
 of the Pfabna 
 is not fo 
 
 pleafing at 
 moft other Po- 
 ems. 
 
 Moft things 
 feeme good or 
 bad,according 
 to the prefent 
 difpoficion of 
 thofe with 
 whom they 
 mcefc. 
 
 moft aftiamed of: though I can iuftifie my felfe thus farre, that I neuer 
 yet wrote a Line,which the moft bafhfull Virgine need blufh to heare, 
 if {lice vnderftand no worfe meaning in it then I had. 
 
 I cannot boaft ofmyRhetorick, nor of any power that I haue to 
 workevpon the affections of my Readers, in handling my fubiect; 
 yet as little fufficiency as I haue, I wifh I could as moouingly expreffe 
 the excellency of thefe Pfolntes to euery hearer, as I could defcribe 
 fome other things : yea, would I could infinuate into the Soule, the 
 louc df the beauties fhining in thefe Hymns , as foone as by that little 
 Art I haue, I could ftirre vp vaine and carnall affections. But it can- 
 not be : the fame way of expreflion, hath not the fame power in Di- 
 uinity, which it hath in other fubiects. Thefe Pfalmes are not fo fu- 
 tableto mans naturall difpofition, nor arc they eafie for flefh and 
 blood to apprehend : and thercrefore both the matter and the man- 
 ner of their Pocfiy\s neglected, whilft the fame and much inferior 
 flowers of Rhetorick,are obferued and commended in other Inuenti- 
 ons * euen becaufe the things they treate of,arc pleafing to the fenfe, 
 and commonly fuch as their muddy capacities can with leffe diffi- 
 culty comprehend : Or elfe they arc fuch, as the prefent humour they 
 arc in, is moft enclined vnto. For,naturalIy we affect nothing becaufe 
 it is good ; but for that vpon fome occafion it feemes fo. And where- 
 fore feemes it fo ? but oncly by rcafon it is fomewhat pleafing to that 
 paflion, which doth then moft pofTcffe vs. And moft efpecially it 
 falleth out fo in things of this nature, that they are accounted good 
 or bad, pleafing , or vnpleafing , according to the difpofition of the 
 Rcader.Shew fome of Darnels paflions to one of our roaring Gallants, 
 in the height ofhisiollity ; and vnlcfTe God worke a miracle, hee will 
 fcoffe at tnem,and fweare you out of his company : yet perhaps when 
 he hath played the prodigallvnthrift, andmuery by deie&ionhath 
 brought him to afenfe of his owne vnhappineffe, he may be aftiamed 
 of thofe ridiculous conceits which Were once his delight, and ap- 
 proouc the fwceteneffe of thefe Songs. 
 
 When we arc children, wc loue toyes,and childifh Games; when we 
 haue more yeares, we defpifc them, and Beautic is our Idoll. Time 
 changes that affection alfo many times,and then Honour is cur Saint. 
 If we grow old, all thefe arc neglected and thought vaine^in refpeft of 
 the contetment that is in Riches :not becaufe there is indeed any worth 
 in them,more then in the worft of thofe before named;but becaufe our 
 blind and corrupted affections are fo perfwaded. We know by expe- 
 rience, that an ordinary Low-fong, leaucs great impreffions in the 
 hearts of thofe who are fubicct to the affection ofloue:but ling a Poem 
 ofthefamckindtoacouetous Vfurer,ora man poffeftwith ambiti- 
 ous thoughts (though it be wittic,and compofed in fuch height of paf- 
 fion, as might moouepittie in any gentle heart ) it will no more ftirre 
 nor delight them, then the rumbling of a Wheele-barrow : nay, (hew 
 it to him that is the moft paffionate Louer,when that humour is a little 
 ouer; and it hath not the famepleafingncs which it had before. Which 
 when I confider, it makes me die leffc to maruell, that the fweete me- 
 iodie of thefe facrcd Hjmnes, is not apprehended by thofe men, who 
 
 neuer 
 
Ch ap . i o. A Preparation to the Pfalter. 7 1 
 
 ncuer had any touch of the holy Spirit; feeing euen that which is more | 
 anfwerabletotheirnaturalldefires, isno longer pleafing, then they 
 remaine enclined to that particular paffion 6r affection, which it nea- 
 reft concernes. 
 
 But whatfoeuer it appeares, to fome eares,the Poefy of the Plotter is II, 
 
 exceeding elegant. And becaufe I would not feemto fpeake of things 
 that I had by imagination onely, or be thought to* feede you with 
 words, Ihartily dehrefuchas haue vnderftanding, to examine the 
 Poefy oi the fePfalmes. And (though I would not any man fhould 
 conceit, that the power or maieftie of them confifteth in their out- 
 ward eloquence) becaufe they are accufed by many to bee defe&iue 
 that way ; I could wifh that their exquifitnefle were a little better 
 heeded.For in my opinion, they are the moft excellent Lyricke Poefy 
 that euerwasinuented,& come not fhort in any of thofe elegancies 
 which may be proper to that kinde . I thinke rather, that it hath ma- 
 ny more exa6r and powerfull wayes ofExpreffion, then are to be ob- 
 feruedin other Authors : andl would make it appeare by demon- 
 ftration,if I feared not that my words would hardly equall my appre- 
 henilon.Butifyouhaue refpec^ to thofe things which are the ordina- 
 ry ornaments of other mens Poefy, asSimilies, Metaphors , Hypcr- 
 boleSjComparifons, and fuch like: how barren foeuer thisBooke 
 feemes to be ofthem tofome Readers,I dare maintain that no volume 
 ofthe fame bigneffe, hath fo many as this. For there beefcarcetwo 
 verfes together,but they haue fome or other ornamet of fpccchjyea, 
 in many Pfalmet, almbft euery verfe hath his flbwres of PocjySot ex- 
 ample, fee here a peece of the 104 Pfalme. 
 
 Now fhallmy foule the prayfe ofGodexpreflZo 
 Thou ,ohmy L ord my God,artfull of might. 
 Thyfelfe with prayfe and honour thou doft dreffe ; 
 And as a garment, putte ft on the light. 
 
 The heauens thou doefi in Cur tainc -wife dijftread; 
 Thy Chambers in the waters vaulted are. 
 Thou makjt the Clouds thy Char ret ; and doft tread 
 Vpon the Wings of Winds, which thee doe be are. 
 
 Vpon thine Arrands, doe the Spirits goe: 
 The flames efftre,asferuants thee obay. 
 Thou, thou haft laid the Earth's foundation fo 3 
 That neuer fly all it be remoou'd away. 
 
 Thou, with the Deepe, hafl robe-like, lapt it round; 
 And, on the Mount aine tops ,t he Waters ridde : 
 But, at thy checke, dfuddaine Ebbe they found; 
 And at thy voyces thunder backwardjliddc. 
 
 The Hi Is appear'd: and, downe the Vallieslowe, 
 They fee ke the place, Thou didftfor them or dame. 
 Thoufetil them bounds, pafl which they eannot got, 
 Or turne to ouer-flow the Earth againe. 
 
 Thou through the Vallies mad' ft the springs diflill, 
 which in, and out, among the Momtaines play. 
 
 Pfalrae 104. 
 vcr. 1. &c. 
 
 All 
 
7 Z 
 
 A Preparation to the Pfalter. Chap, i o. 
 
 Pfalmei8. 
 ver. 7 . & c . 
 
 Allbeafts ofDeferts thereof drtnke at will: 
 And there wild Affes doe their thirst allay. 
 
 The feathered ayrie brood, about thofe Kills , 
 Shall alfo dwell, andfing among the leaues. 
 Thou from thy Chambers, haft bedexwdthe Hilles: 
 And of thy worses the Earth ber fill rectifies. 
 For&c. 
 
 The whole Vfalme is of the fame ftraine : but note, that the perfon 
 is in the Hebrew varyed from the fecond to the third, & from the third 
 to the fecond againe : yet I haue continued it (after the firft line)in the 
 fecond perfon ; becaufc I thinkc that the variation hath not the fame 
 elegancy in the Englifh, which it hath in the Hebrew : and the matter 
 in refpe£t of the fenfe is indifferent.Notwithftanding,! haue followed 
 the Authoritie of religious and learned Expofitors and Interpreters ; 
 that I may not feemc to arrogate more libertie then may bee warran- 
 table. But fee another : for,not much vnlikc to thefe are our Prophets 
 expreffions in the 1 8. Pfalme; whereof I will here alfoprcfent you with 
 atafte. Per. j. 
 
 Then, at his wrath, the trembling Earth did quake ; 
 The Hils foundations did remooue and (hake : 
 His NoFlhrtlsfmoakt • and a con fuming Flame, 
 That kindled coales, out of bis mouth there came. 
 He bow"d the Heauens, anddowne he diddefcend: 
 Beneath htsjeete, thicke darkeneffe did attend. 
 A Cherub he afcending , rode the fame : 
 And on the winged Winds befiying came. 
 He, for hisfecret Clofet, Varieneffe had : 
 Thicke Fogges, and Clouds, a Tent about him made. 
 Andjnooued at his glorious prt 'fence there, 
 His Clouds, with baile and codes, hot-burning were. 
 
 The Lord from Heauen then darts a thunder -cracky .* 
 And thence in fire andhaile the Highest fpake. 
 He fen t his Arrowes, and differ ft them wide; 
 He fhot-out flumes, and they were terrifi'd. 
 The Bafes of the world did then appear e : 
 The chanels of the Deepe dtfeouered were, 
 Eun at thyfrewne, O Lord, and at the blaft, 
 Which but the breathing of thy Nofihrillcafi. &c, 
 
 Confidcr this I pray you : and tell me, where haue you found in any 
 Poet more liuely or Hcroicall defcriptions ? Where can you read more 
 ftately expre{fions ? Or how were it poflible better to inhnuate,into the 
 vnderitanding, the apprehenfion of the incomprchenfible, and inex- 
 preflible Maieftie of G O D. For, that which is vnfeene, and be- 
 yond the apprehenfion of the fenfes, is admirably made here as it were 
 vifible to the eye. And what is this,but Poefe ? Nay, what is it but the 
 mott excellent kind o?Poefie> Eelecue me, I amofopink>n,that in the 
 
 ornaments 
 
Chap, i o. A Preparation to the P falter. 
 
 73 
 
 ornaments of fpeech, and elegancies ofPoefie alfo,as well as in dignitie 
 of matter, it hath at lcalt equalled, if not exceeded the beft that I haue 
 any where read. And I am perfwaded,that if our adorers of prophane 
 Poefie, had in ftead of their Horace or Martiall carryed thofe Odes 
 about them; thev had beene able to haue fpoken tenne times more in 
 their commendations, if malice, or contempt of God blinded them 
 not. 
 
 Obferue here, how maruelloufly he hath fet forth the Maieftie, the 
 Wifedome, the Power, theProuidencc, and the terrible wrath of 
 God. Note alfo how many lofty words, and what frore of elegant 
 and fignificant Metaphors there bee in thefe few lines : but withall, 
 confider I pray, that they are in a manner Perbatimand nakedly tur- 
 ned out of their owne naturall ornaments, into a Language wherein 
 all the Facetu of the Original can neuer be fo retained,but that fomc 
 matter of ornament will be omitted. Moreouer : our diuine Poet is 
 not fo fterile as to wearc thread-bare his defcriptions ; but very often 
 and exceeding properly varieth his exprcflions, when he hath occa- 
 fion to fpcakemore then once of one thing. In the 19. Pfalme, 
 beholde the Maiefty and glory of God another way difciphered. 
 
 The Heavns the glory of the Lord declare: 
 The Firmament his handie worke dothfhow. 
 By Dayfucceeding Day, we taught it are; 
 And Ntght by Night, confrmeth what we know. 
 
 They hme no Language: for theif voyce is dumbe; 
 Tet round the Earth, thetr Line a compajfefetts : 
 Their words vnto the Worlds farre ends are come ; 
 And God, the Sunnes Pauilion in them fen ts : 
 Who, in his glorious camming forth, appeares 
 Likefomefrefh Bridegroome,that hath new-vnclofd 
 His Bridall Chamber ; and his fpirit cheares , 
 As doth a Strong man to his race difpos'd. 
 
 The place, from whence his Iourneyes are begun;, 
 
 Is in the Heav'ns extreameft limit fett : 
 
 About their huge-wide Circle doth he rttme, 
 
 And there is nought obfeuredfrom his heat, 
 
 Godslawes,&c. 
 
 The glory,the beautie, and the Louc of God, is mtheeight Pfahne 
 another way let forth, with admirable Illuftrations, and in a circular 
 Ode : for it ends where it be gan. And becaufc I perfwadc my felfc, it 
 cannot be teadious, I will fend you no further for it. 
 
 Lord our God, How glorious now 
 Is thy Name the whole Earth through I 
 Who thy Glories feat doit reare, 
 Higher then the Heauens are. 
 Thou, thy flrength confirmed fafi, 
 From the Mouthes of Sackings , haft ; 
 
 
 
 H 
 
 r$ 
 
 No Translator 
 can keepe all 
 and the fame 
 elegancies in 
 cucry place. 
 
 Pfalme 19 : 
 vcr. x. &c. 
 
 Pfalme 8. 
 
 
74 A Preparation to the Pf alter. Chap, i o. 
 
 To confound and ouerthrowe 
 The Avenger, and, the the. 
 
 When to Heaiten mine eyes I reare, 
 And thy worses confider there : 
 With the Moone andeuery Starr e, 
 Which thy fingers Creatures are', 
 What, ( Ah what / ) hath Man, thinke I, 
 That is worth thy ntemorie} 
 Or the Children fprung from him, 
 Thoujhonldfl daigne to vifite them. 
 
 Not inferiour much is he, 
 Vnto what the Angells be : 
 Such, Oh Lord, thou hail him made, 
 And with honour crownd his head* 
 Vnderneath his footfieps , Thou 
 All thy Creatures ma\(fi to bow ; 
 And hafiplact him Lord and King, 
 To beare rule on euery thing : 
 
 On wild Beafis, and otter all 
 
 Sheepe, or Oxen in the Stall : 
 
 On the Foules ofeueryforti 
 
 And the Ft(hes that doefp&t, 
 
 In the Seas obfeuredpath', 
 
 Or what through i?p*JJage hath. 
 Lord our God, how wondrous now 
 Is thy Jtfame the whole Earth through ! 
 
 Pfalme 107. 
 xer. i$. 
 
 
 I 1 
 
 Bcholde the power of God^ yet another way defcribed in the 107. 
 Pfalme. 
 
 who vfe withfhips onfea affaires to be 9 
 And their employment in great waters keepe, 
 
 The glorious worses of God doe often fee. 
 And there behold his Wonders in the Deepe. 
 
 If he but fpeake,theftormy Winds arife ; 
 
 which vp, aloft the /welling waters blowe. 
 
 Now they afcend, and mount vnto the skies : 
 
 Anonjnto the Deepes they headlong goe. 
 
 Their foute within them is dijfolu 'dwith fedre ; 
 
 That t all amaztd, no point of skill they can. 
 
 From fide to fide they rotile ; and here and there 
 
 They reeling fiagger, Itke a drunken man. 
 
 Thence. 
 
 
 ■ ■ 
 
 There are yet many other Vfahnes nothings inferior to the beft of 
 
 thefe; 
 
Chap, i o. J Preparation to tbepfalter. j$ 
 
 th efe; as you fhall fiiide in penifing them. But to fay truth,there is no Euery Pfhlme 
 Pftlme, that hath not the fame excellency, confidering what the Na~ nat h that fame 
 ture of the fubiecl requires : for, where the matter is heroicall, I finde ' \° 3~ vf" 
 as high Straines ofPoefj as may be ; and where it is of another Na- t h e nature of 
 ture, I fee it fitted with expreffions moftfutable thereunto. But I the fubie& re- 
 would not haucyou ouer-patfe without heed, how excellently Dauid [ quires. 
 hath.by this lait example , in a few words fct fbrth the fudden vio- 
 lence of a itorme, the rage of the Seas, the amazement of the Mari- 
 ners, and the working of a poore fhlppe ready to bee wrackt. In my 
 minde,it is fet forthwith Hyperboles and Metaphors, far beyond 
 that in Ouid> 
 
 Me miferum ! quavti Montes Volvuntur aqnarum ! 
 lam-iani taBuros (yderafummaputes. 
 
 Quant* dtduUo fubjidunt dtquore valles I 
 Iam-iam tatturas tartar a nigra putts. 
 
 Or this \r\Vtr.gill, 
 
 Tollimur in coelum curuato gurgite : et ijdem 
 Subdu&a ad manes imos defcendimus vnda. 
 
 ; 
 
 But why doe I ftand thus vpon particulars, when the whole Booke 
 is full of elegancies ? yea, as I fayd before, euery Pfdlme hath his pro- 
 per louelineffe. And were I pleafed : to enter into fuch a taske, I dare 
 both promife and performe, euen from hence to bring examples of e- 
 uery Rhetorical! figure, which may be foilhd in any learned Poet a- 
 mong the Greekes or Latines-, vnlefle it be where they haue ouer-vaine- 
 ly played with the words or letters to no purpofe. Nay, I could fliew 
 you Straines otPoeJie, and fuch flowers ofRhetoricke, asamongthem 
 could neuer yet be found. But fome there be that are not expreflible, 
 and I may refemble them to the pureft fort of Lightning„'.For, as that 
 paffeth through a purfe, which is zporoufe body , and there melts 
 the Coyne, without leaning any impreflion or figne vpon the leather : 
 So, there be eertaine Rhetorical] paiTages in thefe Pfaln&s, fo pure 
 from fenfibilitie, that they can and doe conuey things, through the 
 fenfes, vnperceiued ; and yet melt the heart, and worke ltrange opera- 
 tions in the foule, fuch as no man can imagine, but he that hath felt 
 them. . - . 
 
 Oh that I had power to infinuate,into the heart? of men, the vnex- 
 preflible Poefy of thefe Pfalmes : or would I could but make euery 
 Reader fenfible of that which I apprehend in them ; though it bee no 
 more then the dim twi-Iight, in refpeft of the brightest Sun-fhincat 
 Noone-day; For,it is in it felfe,doubdefle,fuch exa# Poefy s that if we 
 could bee made capable of it, it were irhpoflible that our eares fhould 
 be touched with it, and our hearts inftnfibie of a heanenly delight; fee- 
 ing it is his whom the holy Ghoft infpired, and hath Jntituled,The 
 fweete finger of Ifrael. 
 
 I could fhew you many things in thd Poefy of the P f dimes > worthy 
 
 H a your 
 
 in. 
 
7* 
 
 A Preparation to the Pfalter. Chap, i o. 
 
 The Alphabe- 
 tical! P/almes. 
 
 lerop.adPaulin, 
 Vrb. epifi.61 . 
 par.z. 
 
 The Interpre- 
 tation of the 
 Hebrew Al- 
 phabet. 
 
 Ieron. de Uteris 
 H<ebraicis, et 
 Eufebi.de pra- 
 far*. Euan- 
 gelica. 
 
 your obferuation; as that fome ofthem are Alphabeticall : to wit, the 
 twenty fiue, the hundred and eleuen, die hundred and nineteenth, and 
 the hundred forty fift ; and as fome thinke, the thirty fourth, and the 
 hundred and twelfth Pfalmes alfo : But S. Hierome faith it is falie, and 
 that onely thofe foure firft mentioned,are Alphabetically that is,hauincr 
 their Verfes beginning according to the order of the letters. Yet let 
 not any man imagine, that thefe Pfalmes are fo compofed out of curi- 
 ofity onely; or that there is nothing in it but a laborious or witty 
 conceit ofthc Author,making them after the manner of our Acrofiic^s 
 or Alphabeticall Nnmbers, without any other intent. For as I told you 
 before, there are few or none of thefe things in the Tfalms ,but they in- 
 clude fome myfteries:efpecially,in the hundred and nineteenth Pfalme, 
 is this Alphabeticall conceit of force. For the fubiedVof it is the Lawe 
 of God : which being exprcflcd in 22. OBonaries according to the 
 number of the Hebrew letters,and all the verfes of euery OBonary be- 
 ginning with the fame letter, we may be therby put in remembrance of 
 thefe three things.Firft,that we ought to be as wel acquainted with the 
 wordofGod, as with our A,B,C. Secondly,weare to note thence, 
 that as it is impoflible without knowledge of the letters, to attaine to 
 any commendable degree in fcience ; feeing they are the foundation of 
 all Learning : So without the knowledge of Gods Law , there is no 
 means to be informed either of God,of our fclues,or in the way of true 
 felicity .Thirdly, it fhewcth vs, that as all thefe letters tend fro Aleph, to 
 Tatt; which, both in place and Signification, is the end of the Alphabet: 
 So the whole Law of God (which is myftically teprefented vnder the 
 Names of the letters) tendeth to Chrift, which is the vttermort Terme 
 both thereof and of all other profitable Knowledges; as (ball better ap- 
 pearc in the Interpretation of the Hebrew letters. For ft Aleph, Signi- 
 fies Learning ; S Beth, Of the houfe ; X Gimel, Fulnelfe ; ^ Daleth, 
 Of Bookes or Tables ; ft //>,That ; *\ Vau,hn& ; \ Zayn, This ; n 
 Hhetb,Li&; O Teth,Good; * Iod,K beginning; 3 Capb, Thou; 
 era hand ; ■> Lamed, Learne ; or of DifcipUne , or of the heart; ^3 
 Mem, Out ofthefe ; 3 JV«»,Eternall ; D Samech,Helpe j J? At/n, A 
 Fountaine Aran eye; *\ Phe, Of the mouth; flade, OfRighte- 
 oufnefle; ^ Koph,K Calling *, *^ Refch,0£ the Head ; «$ Schin , A 
 medicine; t\ Tau, A markc, or the End. 
 
 By the learning of the houfe, is meant the Law, or D ifcipline of the 
 Church, which is the houfe ofGod : and this learning is laid to be the 
 ffilnejfe of Bookes • becaufe all the Books of the holy Scriptures,are one- 
 ly filled with the Law of God : and it is called life> becaufe the know- 
 ledge of it is life to the belecuers. It is called a good beginning : for the 
 rWhe and practice ofthe Law, is the beginning of happincfie hi this 
 life; where we know Chrift in part onely, and by which we iee him as 
 in a Glaffe :but when we fliallfee him face to face, this beginning will 
 be paft ; and the Law, with the knowledge of Bookes, fhall ceafe. 
 
 Moreouer ; out ofthe letters by which we come to know the Law, 
 we are here bidden to learne the meanes of our cuerlaftino hdpc, to 
 bring vs out of that way of deftru&ion which we are walking in by na- 
 ture. And this facred word is iuftly called the fountaine, the eye, and the 
 
 mouth 
 
— •' 
 
 Chap, i o. A Preparation to the Pf alter. 
 
 11 
 
 month of Right eoufneffe; euen the meanesby which we come to fee, to 
 fieake, and doe what we ought. Yea, by thefc letters are the Scriptures 
 exprelt, which fhew the Calling ohht Head, euen Chnsl ; who may 
 be truely faid,the ^/etfta/w or Cure of the humane nature, the Marke 
 at which all the Prophets aymed, the End of the L aw, and the vtmoit 
 Terme vnto which the vie of letters, writings, and all things clfehauc 
 tended. And h briefe, the figaification of the Hebrew letters, being 
 put together, are in effect thus much : That, the diuine haw, or holy 
 Scriptures are the Doflrine of the houfe and Church of God ; the fulneffe 
 of all knowledge :by them being ofthatfamilte we hue, there we haue the be~ 
 ginning of happinefe : and by them we are affifled, noufifhed, enlightned, 
 andinftruEledin Right eonfneffc. andlaftly,by them we come to the know- 
 ledge ofChrifi, who is our Head, our Sattiour,and the End of our hopes. 
 
 Thus much of the Hebrew Alphabetinow whether this agree with the 
 fubiectofthe Pfalmes, or be onely a meere literal] conceit,let the Rea- 
 der iudge. What elfe maybe fayd thereof (as why the ny.Pfalme 
 fhould be in Ottonaries^ and fuch like) fliall be dehuered when I come 
 to fpeake ofthofe Pfalmes in their places, ifG od giue me leaue to pro- 
 ceed with mv Tranflation. 
 
 Noie alfo, that thefe holy Hymnes are not written all mone kinde of 
 Poefie, but the Prophet hath made vfe almoll of all forts. Sometime he 
 bringeth in feuerall perfons fpeaking together, according to the man- 
 ner of * Dramaticke Poems; as in the fecond Pfalme you {hall finde, 
 though theperfons be not named. Sometimes his Odes areheroicall, 
 ibmetime tragicull, fometime paiforall, fbmetimc fatyricall • and this 
 is by feafon of the neceflity ofthe matter.For one while he introdueeth 
 Adam and his pofteritie bewayling their miierable condition, vnder 
 Sinneand the Law ; or elfe he brings in Chrift or his Church, lamenting 
 the vniuft perfections ofthe /ewes and Gentiles , and then his Odes are 
 tragicall. Other while he takes occafion to fet forth the malicious con- 
 ditions ofthe enemies ofthe Meffias ,dviA\\\s kingdome : then he is Sa- 
 tyr kail. Another while he fings the fweet contentments of that fhep- 
 heard with his flocke : there he niaketh Paftorals. But when he intends 
 either to fet forth the wondrous Works ofthe eternallGod, or the glo- 
 rious magnificence of our Redeemers Empire, then his diuine Mttfe 
 mounts che height of Kcroicall Poefie. 
 
 Why then fhould the world be fo much more delighted in prophane 
 Hiftones, and their elegancies Pfeeingthefe affordfarre greater profit, 
 and euery way as p leafing Straines, as the belt of them. Can we be de- 
 lighted to heare a Heathen Poet ling a fabulous ftory of Hercules, their 
 great Champion ( whofe valour neuer benefitted vs ) howhee went 
 downeto hell,and by force brought thence the LadyProJerpwa,whom 
 the Prince of that infernall Region had rauifhed ? And can we not take 
 as great pleafure to heare the diuine Mufe of this heauenly Poet, fing 
 in a true Hiftorie, how for the benefit of all men ( euen for vs ) Chritt 
 our farre more victorious Captaine defcended into the loweft depths, 
 for the faluation of our foules ; and hauing fubdued death,and heU,de- 
 liuered that faire Ladie the Church from being rauifhed by the Prince 
 ofDarkeneffe ? Doth it affect vs to heare but the bare relation, how 
 
 H i Orphens 
 
 IV. 
 
 Ofthe diners 
 forts of Poefie 
 which are in 
 i he Pfalmes. 
 *l(ihe Poet 
 bring in diuers 
 fpeaking, and 
 nothing in his 
 owne pcrlbn, 
 it is called 
 Dramatic us 
 Stilus: Where 
 i he Poet onely 
 fpeakes, it is 
 Exegematicus. 
 If both the P0- 
 et and other 
 perlons,thcn 
 it is called 
 Miflus. 
 
 There is not fb 
 much true 
 caufe of admi- 
 ration or de- 
 light in any 
 Hymne or Po~ 
 cm, as in the 
 Pfalmes. 
 
78 
 
 A Preparation to the PJ alter. Chap, i o. 
 
 i Sam. it. *3« 
 
 Confeff.lib. 
 
 Aug.ibid. 
 
 \ 
 
 Orpheus, the Tbracian Poet, fo prcuailed among the vnmercifiil Inhabi- 
 tants of Hell, that by the power of his Charmes, he brought his Wife 
 Euridice from thofe vnpleafant (hades ? And can we fit vnmooued 
 when the thrice excellent of Poets repeats vnto vs the very fongs them- 
 felues,wherewkh the infpirer of all exccllencie didhimfelfe rauifhhea- 
 uen, earth, and hell ? and in fpight of the itrongeft manacles of finne, 
 death, and the Diuell, brought his Spoufe, our Mother, from the ty- 
 ranny of Sathan ? Or is it poflible we {hould take pleafure to read how 
 Ampbion, with the Muficke of his Harpe, drew ftones and trees toge- 
 ther/or the building of Tbebes}hnd yet we,more dull then either thofe 
 ftones and trees, fit infenfible of the Melodie his Harpe makes, who 
 charmed Spirits, and drew together materials for the building of New 
 Ierttfalem ? Can we weepe,to heare onely the tragicall fiction of fome 
 one dying for the good of an vnkind Friend, whom he dearely loued ? 
 and can we poffibly haue dry eyes, or vnwounded hearts, at the hea- 
 ring of thefe paffionate Elegies, expreffing our vnkindnefle, and con- 
 tempt of Chrilt; when for our good,and the loue of vs,that fwect friend 
 and Redeemer of Mankind fuffcred at their hands whom he loued, the 
 moft extreame vnkindneffe,that euer any fad foule was tortured with- 
 all ? Can this be ? Can it be,faid I ? Yes;& fo poflible is it,that almoft 
 it is impoffible to be otherwife : for we are growne fo ridiculoufly 
 prepofterous,both in our affections ofioy and forrow, that we are of- 
 ten mooued to laughter at thofe blafphcmics, whereat the Heauens 
 would tremble ; and to weepe at thofe vaine things, which were neucr 
 worth a teare, nor euer in being. 
 
 Surely, it is a token of much vanitic and corruption in vs, that wee 
 are no more fenfible of the excellcncie of thefe diuine Poems. And if euer 
 we come to that loue of hcauenly things, which we muft haue before 
 we can hope to be admitted into the celeftiall Quire, we {hall haue 
 foules and confeiences wounded for this,as S.Augufiine had; who in his 
 Confeffions bewaylcs it as a great finne in himfclte,that hee was more 
 mooued with the fables of Heathen Authors, then with thofe things 
 which did neercr concerne him. The wandrings of es£neas troubled 
 him, and yet he remembred not to pittic his owne errours : he could 
 weepe for the death oiDido, that flew her felfe for loue ; and yet had 
 not a teare to bewayle himfelfc hourely dying, and in danger by thofe 
 vanities to be eternally feparated from the loue ofGod.OA Dens mens, 
 vita men, quid miferius mifero non miferante feipfitm ;& flente Didonis 
 mortem, quafiebat amando ts£neam, nonflente am em mortem [nam, qu& 
 fiebat non amando te ? Oh my God, my Life(faith he) what can be more 
 miferable, then a miferable man not pittying himfelfe; and mourning 
 the death c&D'tdo, perifhing for her loue to v£ncas, yet not lamenting 
 his owne death, procured by not louing thee ? I pray God this be not 
 yet my infirmitie : fure I am, it was fb not long fince. And as this blef- 
 ied Father faith, in the fame Chapter ; Si frohiberer ea Ugere,dolcrem • 
 quia non legerem quod dolerem : I {hould haue beene fbrry, if I had beene 
 forbidden to read thofe things, becaufe I might not read what would 
 make me forry. But as he hath a little after fay d,fo alfo vnfainedly fay 
 \ t Pcccabam cgoputrpim dla mama ifiis vtihoribus amorepraponebam,vel 
 
 fotms 
 
Chap. 
 
 ii. 
 
 A Preparation to the Pfalter. 
 
 19 
 
 potim ifta oderam, ilia amabam : I finned when I better arFe&cd thofe 
 vaine,then thefe more neccfTary things ; or rather when I loued thofe, 
 and hated thefe. And I befeech the giuer of all good graces,to fbrgiuc 
 me with the reft of my finnes that vanitie; & to vouchfafe,that both I, 
 and ( if it be his will)all that fhall read this, may hereafter change their 
 vnprofltable affe£tions,for the loue of God and his truth* So fhall our 
 eyes be opened, that we may come to behold how farre the elegancies 
 of thefe diuine Poems , out-fhine the moft glorious peeces of Humani- 
 tie. And then may we reach fuch high Straines,that(if the Syrens of this 
 world, with their Songs of bewitching vanities, haue not wholly pof- 
 feffed mens eares ; or if the euill fpirit be not more powerfull on them, 
 then it was in Saul) I hope thefe Hymnes of the Prophet Daniel fhall 
 make fuch melodie, as will quite difpoffeflc him. 
 
 Chapter XL 
 
 I. O/Muficke : the mutabilitie thereof \ and how impof 
 fible it is to find out what loas aunciently in <-vfe. 
 
 I I. Of the Tunes of the Pfalmes ; andyphat they ought 
 to be , ypith the nature, the power ', and principall end 
 (^Muficke. 
 
 Ill O/Singing j when and by whom inftituted in the 
 publicke worjhip ofGodjboth amonglcwcsandChxi- 
 f ii an s : and what power or operation it hath. 
 
 I V. Whether Muficall Infiruments be neceffary in diuine 
 Seruice ; what their Muficke ought to be. ihe Abufes 
 that are to be auoided ; and^hat regard is to be had to 
 thofe Tunes, which haue beene dedicated to God. 
 
 V. Of the Muficke y whicb Vcrfc hath naturally in itfelfe : 
 and oj '-the 'Muficall Infiruments njfed in holy exerci- 
 
 fes. 
 
 Intend not here to vndertake the praifc ofMupckf) al- 
 though it be a fubieft meriting a Treatifc ; nor will I 
 aduenture to find out the Tunes, to which the Pfalmes 
 were aunciently fung among the Iewes. For, Muficke 
 doth euery day fo change, euen among vs of the fame 
 Nation, that it is not eafic to lay, what it was a fewe Ages fince : But 
 that which was in vfe during thofe older times of the world, is altoge- 
 ther fo vnknownc vnto vs, that there is nothing extant, whereby wee 
 may fo much as probably ghcfTc at it. Orifthcrchadbecnefom- 
 
 H 4 what 
 
 i 
 
 + i .-=? : 
 
2o 
 
 A Preparation to the Pjalter. Chap. 1 1 
 
 Pint. Com.de 
 Mufte. 
 
 II. 
 
 x Cor. 14. 40. 
 
 what written to exprefle it ,1 doubt -whether any man could at this day 
 haue beene capable of their way of expreflion. For who is able after fo 
 many hundred of years, and after lb many alterations, both in the Mti- 
 ficke'v. felfe, and the tearmes thereof, to reuiue the forgotten melodie 
 vfedbyaNationthatisfomuchaftrangervnto vs and our Tongue, 
 that we arc now to feeke( and likely to be for euer vncertaine) whe- 
 ther many of the words prefixed before thefe facred Odes, doe figmfie 
 fomewhat concerning the Tune, the Infirwnent; or neither, or both > 
 Nay, though we come vnto Times more neere vs, and looke into the 
 Mufckg of thofe Nations which haue left farre more writings and mo- 
 numents of what they haue formerly had ; we fhall I feare, haue much 
 adoe to ayme aright at their meanings. Who is fo skilfull, as that he 
 can now truely diftinguifh betweene the Doricke^oljcke^nd Ionicke 
 Meafures • or giue his Harpe the old Thracian touch ? Who is able to 
 (hew vs what manner ofMuftcko that is, whereof Plutarch treateth in 
 hisMoralles ? Or where is one fo vnderftanding in that Art, as to 
 put it in practice by any endeuours ? Some perhaps may thinke it pof- 
 fible : but I am incredible of their performance.For,beleeue me, I am 
 of opinion, that among the infinite and innumerable multitudes of 
 thofe things which in the world haueperilhed or fufferedanykinde 
 of alteration , there is nothing whofe lofle is more irrecouerable, or 
 whofe change is leffe defnonftrable, then that oiMuficke :for it confi- 
 fteth of inarticulate founds. And if the tearmes or Characters that ex- 
 preffe them be not by continuall Tradition deliuered ouer from man 
 to man, with all the helpes of pra&ice to informe the care what founds 
 fuch tearmes or Characters denote ; they are no more fufficient in their 
 owne nature to exprerfe them, then the tracl of a Hares foote on the 
 earth,is able to pricke-out what iI/»/5r^'thofe Hounds will make that 
 puriue her : for what hath Vt, Rcga^Sol&c. in it to inftrucl vs, with- 
 out an Inftru&er; or thofe tearmes of that Art among the Grecians, 
 though they be more fignificant ? 
 
 Neuer heard I, of more then one, that durft profeffe knowledge in 
 any of thofe Hebrew tunes which were anciently vfed with the Pfalmes : 
 and he hath almoft madehimfelfepublikely ridiculous. And if the molt 
 Learned haue found it fo difficult a taske to fearch out,but in what cer- 
 taine Meafures the Pfalmes are written (which is a thing more fenfibly 
 apt for demonftration)I am confident ,that their Tunes which were leffe 
 materiallto be knowne (and onely founds formed of ayre,and vanifh- 
 mg without impreffion) could neuer haue beene retained, among fo 
 many mines, vnaltercd to this Age. 
 
 But feeing they are loft, let them goe : the Art of Mttficke yet re- 
 maines, to make lome amends for that defect ; and our comfort is, the 
 holy Ghoft hath not tyed vs to fuch enquirie after them, as if it were a 
 matter of coufcience. Nor do I thinke we are bound to vfe their Inihru- 
 mentsofyW«/?^,ordifallowedany,iotheybenot fuch as are con- 
 temptible and ridiculous: but I am rather of opinion, that it (hall bee- 
 nough for vs, if we obferue S. Paules Caueatto the Corinthians ; who 
 aduifeth them, that allthmgs (houldbe done decently y andin order. 
 
 That then which I would aduife touching the Mufake of thefe di- 
 
 uine 
 
Chap. 
 
 i j. 
 
 A Preparation to the Pfalter. 
 
 81 
 
 uine Hymnes, is, that men fhould be carefull to let it bee fuch as Were 
 graue, & futable to the qualitie of thofe Songs. For, Muficke hath raa- 
 nv Species, and is of very different operations : infomuch,as if that bee 
 not obferued, and the qualitie of the fubie& well confidered , with 
 what Straines it raoft naturally requires ; the Song md the Tune will as 
 improperly fute together, as a Clownes habit,vpon a graue Statefman. 
 Yea, the inarticulate founds haue,in themfelues, I know not what fe« 
 cret power, to moue the very affections of mens foules, according to 
 the qualitie of their Straines. I can fpeake but for my felferyet I be- 
 leeue, moft men feele the fame working. And if they would remember 
 themfelues , they could truely fay, that when they haue beene excee- 
 ding merrily difpofed , one deepe folemne Straine hath made them, 
 fuddenly,and extreamly melancholy:And that,on the contrary againe, 
 at another time, when they haue been oppreffed with fadneffe,atouch 
 or two of lprightly Muficke, hath quickly raifed their hearts to a pitch 
 oflollity.I heare feldome the ordinary Strains of that common Leffon, 
 called the Battel/ Galliard, but I feele my lpirits more liuely afre&ed 
 then before. Nor was I euer in fuch a dumpe, but that a Scottijhligge, 
 or a Lancajhire Horne-fipe would haue infinuated a little with me, and 
 (at leaft for the time)divert my thoughts from their former fullenneffe; 
 yea, although ( aslmuftconfeffe) I take no great pleafure in their 
 lightneffe. But what is he, who doth not finde, at the touling of a 
 Bell, at the beating of a Drum, at the founding of a Trumpet, at the 
 touch of a Lute, and fuch like, that the founds of thefe doe cUuerfly 
 difpofe his affections, according to the nature of the Inftrument, and 
 tune ? Sure,none is fo infenfible : for it is ordinary,and nothing to the 
 power that is faid to be in Muficke. S*xo Grammaticus ,a Dani/bWvU 
 ter, hath aTalc of a certaine Mufician, that could put his hearers into 
 what pafTion he lifted, and make them either fad, merry, orifranticke i 
 and being vrged to make proofe of his skill, at the firft he drauethem 
 into fo great a melancholy, that they fate droop ing,like men much op- 
 preffed with forrow. Then changing his Melodie, they beganneto 
 looke vp more cheerefully, to laugh, and immediately to breake forth 
 into many merry and Apifh gefturcs. But at the next Straine, hee put 
 them all into fuch a fury,that much mifchiefe was done:and if the place 
 had not before-hand beene cleared of Armes, and prepared for that 
 purpofe, greater danger had followed. I will not perfwade you to be- 
 leeue more of this then you lift ; or impute it to the naturall force of 
 Mujtck£,vnkffc you pleafe:but I my felfe know, that there is a power 
 in it,euen to worke things beyond common beliefe,ifthe right Straines 
 be lighted on : for fome there be that deie<5t the mind, and open in the 
 heart,paffages, and apprehenfions of infinite forrowes. Some raife the 
 lpirits to that exceffiue height, as the foule is almoft rauifhed, and: in 
 an extafie. I can the more boldly fpeake it, becaufe I haue felt it to be 
 many times powerfullin me,& that in no meane degree.Sbme ftraines 
 againe are of fuch a nature, that they temper and allay the diftracied 
 pafTions of the minde : and therefore Homer fained, that the Anger of 
 ^chit/es concerned zcrzmft Agamemnon, was allayed by the Muficie 
 which the Centaure C^wmadehim on his Harfe. And for this proper- 
 ty/' 
 
 Sax9, 
 
 Dani 
 
 in Hift, 
 lib, i%. 
 
82, 
 
 APreparationtothePfalter* Chap.n, 
 
 Alexander ab 
 Alexandre. 
 Genial. Diet, 
 lib. i, cap. 17. 
 
 ty,it is xhougntyJMttJicke was in auncient times vfed in JFeafts;cuen that 
 it might aflfwage thofe diftemperatures,which wine and company had 
 ftirred in them. And that Muficke was euer accompanyed with 
 Song. 
 
 Moreouer iTbepphraftm a great Naturall Philofipber, writes, thzt by 
 the Muhcke of Pipes , Violls, or fuch like Inftruments cfiMufwke, the 
 venemous bitings of Vipers, w r ere throughly healed. Afclepiades, a fa- 
 mous Philosopher of Pr#/2,reports,that the Phrenfie, and diftra&ions 
 of the minde, are no way better cured, then by the Symphony of voy- 
 ees, and concent of Muficall founds. Jfinenias,t\\e Thebane, affirmes, 
 that among the Boetians it was vfuallto cure xheScyatica, or paines in 
 theHippe, by the melodie of Pipes, and Muficall Inltruments. And 
 this is by reafon of an excellent Sympathie,or agreement,which is be- 
 tweene Muficke, and the humane nature.Moreouer, Alexander ab A- 
 lexa.nd.ro, a Lawyer of Naples, writes, that in Apulia ( being a part of 
 Italy, bordering vpon the Adriaticke fea ) there is a kind of venemous 
 Creature, called ( as I take it )a Lizard, the biting whereof is no way 
 curable, but by various founds of Muftcke-, which doth by degrees ad- 
 mirably expcll the poyfon from the ficke bodie. And whofoeuerhap- 
 neth to be fo bitten, and hath not this remedy immediately applyed, 
 at firft he is ftricken with a deadly numbnelTe, and in fliort time after 
 dyeth : or if he efcape death, he lingers out a miferable life, like a man 
 halfe dead, and depriued of vnderftanding. Therefore, when any is 
 hurt by thefe dangerous wormes, Mttfickexs applyed, as a molt cer- 
 taine remedy .For when he is fo neare dead,that he can neither fpeake, 
 nor fee, riot ftirre, nor receiue into him any other meanes of recouery; 
 let there be Mufickjiowded neere him,and you fhall perceiue him firft 
 mooue himfelfe,as a man halfe wakened out of fomc heauie fleepe ; a- 
 none open his eyes \ then get vpon his feete ; and after a while leape, 
 dance, and keepe time with the Muftcke :not in a rude or dilbrderly 
 fafhion ; but after a ciuill and skilfull manner. 
 
 This my Author affirmed, that he himfelfe hath feene. For,faith he, 
 trauailing through thole parts, with fome other company, and hea- 
 ring in euery place where we came, the noyfe of Tabers, Pipes, Fid- 
 dles, with other Muficall Instruments : we demanding the reafon of it, 
 were anfwered , it was to cure thofe who had bin bitten by Liz,ards. 
 The manner whereof we went to behold in a Village by ; and found 
 there a young man dauncing with that violence, as if he hadbeene di- > 
 ftra£led;fauethat he kept time with the imjick. Which when the Mh~ 
 Jieian faw vs deride ; as if the Patient had ayld nothing, he forbore his 
 play :,& behold fuddenly the yongman fell downe,as one in a fwoune 
 and without fenfe. But as foone againe as the Taber and Pipe foun- 
 ded,he ftart vp,and fell to dauncing as violently as before; andneuer 
 gaue ouer vhtill he was throughly cured. And my Author alfo reports, 
 that if a man be left before he be quite cured ; whenfoeuer hee comes 
 where he may heare, Muficke, he prelently fals to dauncing, and neuer 
 difcontinucs vntill he hath quite fhaken away the poylbn, which was 
 left in him. This feemeth a firange relation : but the Countrey where 
 it Was done, hath beene vifited by many of our Countrey-men ; and I 
 
 haue 
 
Ch; 
 
 Lp.U. 
 
 A Preparation to the I> falter * 
 
 haue heard fome of them confirme it to be true ; and that at this day, 
 there is the fame difeafe, and the fame remedy. 
 
 But an all-fufficient tertimonie of the power which is in Muftcke, 
 we haue in our Kingly Prophet Dauid, who thereby allayed the euill 
 affections in his Maiiter Saul ; nay, Charm'd a Spirit out of him : and 
 therefore very well might the Poet fay of Vtrfe, which is the life of 
 Mufwke, 
 
 Carmine \ T>ij fuperi placantur ; Carmine, Manes. 
 
 Horatius. 
 
 Verjes the Gods doe pleafe : 
 The Spirits they appeafe. 
 
 If you will fay, This was an extraordinary gift of God beftow- 
 ed vpon Dauid, and that the vertue lay more in thofe heauenly Songs 
 which he fung,then in his outward Mujicfye; I thereto anfwcre,It can- 
 not be denyed, his skill in Mujicke was a fpcciall gift of the Spirit, 
 & that he had greater power giuen to his PJalmes, then to his Harms', 
 yet we read not of any fong he then vfed. And moreouer ; if Sauls fer- 
 uants had not known e before, that there was that vertue naturally in : 
 Mufcke, to cure their Maifter, they would neuer haue willed himfb 
 confidently, to fearch out a cunning Mttjician for that purpofe. For, 
 Courtiers may be well skilled in the naturall working of Mujickf : but 
 what God will extraordinarily bring to paffe by it, is for Prophets to 
 reueale. 
 
 Nor is Mujicke in thefe kinds onely powerfull ; as, to difpofleffe Vs 
 of euill affections, and fuch like : but it hath alfo diuine raptures, that 
 allure and«difpofe the foule vnto heauenly meditations, and to the 
 high ftipernaturall apprehenfiori of fpirituall things. Which power al- 
 though ( as I perfwade my felfe ) many men feele; yet to make thofe 
 who are not yet fenfible thereof, beleeue that this isrno fayned quali- 
 tie imputed thereunto : Let them fearch the Story of EU/ha; and there 
 they mall finde, how he being to aske counfell of God, called for a 
 ■Mttfician ; and that whilft the Mujician played,the hand of the LORD 
 came vpon him. Nor is it any wonder ; for Mujicke is a diuine gift, 
 firft and principally beftowed on man for diuine vfes,- and to be exer- 
 cited in the prayfes ofGod : yea, as Plutarch fayth, ProfeSio munus eifts 
 prtmttm & puUherrimum y efl gratiarum erga Deos aSi/o. 
 
 This that I haue deliuered , is to this end : That feeing there is that 
 power, and fo many feuerall properties in Muficke , according to the 
 nature of the Straines; you fhould neither defpife that commendable 
 gift ofGod as vaine, nor bee careleffe with what tunes youfing thefe 
 PJalmes; but bee refpecliue , as I faid before, to fit them withfuch 
 notes as may beft agree with facred things , and the matterof the 
 PJalmes. So will it be more profitable,and more pleafing. 
 
 Of ringing, much might bee fpoken to diuers purpofes: but I will 
 treat onely of what tendeth to the praife of G od ; for that is moft 
 neceffary. And it appeares, both in the Euangelifts,arid the Epiftles of 
 the ApoiHes , that it was very vfuall iii their tirhesr, . to magnifie theif 
 Creator, in recreating themfelues with finging holy fongs. If any 
 
 be 
 
 a. Kin. 1. 1 h ' 
 
 Piut.de Mufic. 
 
i. Cor. 1 4. 
 Eph.r.19. 
 
 i.Chr.16. 
 7. &i.Chr.2$. 
 [1. 
 
 Tbeodoretlib.z, 
 ecclefiafl.hifi. 
 cap. 24. 
 
 Suidaijn Lexi- 
 con 
 
 ,Eufeb.lib.io.ec- 
 clefiaft.hifl.cap.4 
 
 Aug.ConfJib.$. 
 cap.j. 
 
 Clem. Alex, lib . 
 z. p<edagog.ca. 
 
 Ex vita Greg- 
 gory Agrigent. 
 apud Metapbra. 
 ■Jiem. 
 
 Iuft.Mart.in 
 quxftion. ador- 
 tbodoxosflK. 
 107. 
 
 Greg, bom.i. in 
 E-^ecb. 
 
 A Preparation to the Pfalter. Chap. 1 1 . 
 
 I be merry,faith S. lames, IcthimfrngPfalmes. And I cannot thinke 
 it a matter indifferent, whether we doe fo, or no: but I rather beleeue, 
 euerymantowhomGod hath giuen the faculty of finging , ought 
 that way (no leffe then in other formes of piane) to giue him thankes. 
 Thus queftionleffedid the feruants of God , as well in the olde as in 
 the new Teftament : as appeares by Mofes, Deborah, Anna, and other 
 of Gods children , who vpon their diuerle occafions , praifedhimin 
 Songs.But indeede the firft, who,in the Church of the lewes , was ex- 
 traordinarily infpired with the fpirit of ringing, or the gift of holy Poc- 
 Jy, was Dauid : who was alio the firft that appointed facred Hymns, 
 to be publikely fung in the Temple; or that fetdownethc order and 
 times of ringing them, or ordained with what Inftrumentstheyfhould 
 be fung: as appeares in holy writ; 
 
 Among Chriftians ,the Antiochians, who had firft that name, were 
 alfo the firft , as witneffeth Theodoret , who in their publike affem- 
 blies,fungthe Pfaims ofDawd. And the beginners of that Inftitution, 
 were two religious Lay-men ,Flauianus and Diodorus ; for they were 
 not then admitted to the Minifteriall office; and they diuiding the 
 Quire into two parts, caufed them to ring by turnes : which cuftome 
 from thence fpread it felfe almoft throughout the Chriftian world.This 
 was,as my Author faith , in the Raigne of Conftantius , the Sonne of 
 Confiantine the Great , in the yecre of Grace, 342. And vpon this, in 
 their Churches and Oratories, they for the more conueniency erected 
 Quires, fuch as we haue at this day : and in fome while after ,thcy ap- 
 pointed proper Pfaimes to bee v(cd for certaine particular times and 
 occafions; as, for the Morning,the Euening,the Dedication ofChur- 
 ches,with fucb like:and this with vs alfb is yet in vfc. Aboue twelue 
 hundred yeeres fince, as I take it,the Pfaimes were alfo appointed by 
 S. Ambrofe, to be fung in his Church of Af Maine , as part of Diuiae 
 Seruice.So much witneffeth S. Anguftine in his Confeflions ; and Ifto- 
 dore, if I miftake not, in lib. 2. de infiitn. cleri. cap. 50. But,in priuate, 
 they were ordinarily, and almoft euery where vied, and that with mu- 
 ficall Inftruments , at table, at feafts, at theit going to reft, and fuch 
 like occafions : Sometime,before they would drinke ; as appeares in 
 Clemens Alexandrinm , who hath fetdownc what Pfaimes they vpon 
 fuch occafions moft vfually fung. And that none might be ignorant 
 of fo neceffary an ornament for Chriftians , their children were in- 
 ftru&ed how to fing them, and their Schoolemaifters did teach it in 
 their Schooles. Nor learned they in vaine : for thofe that were religi- 
 ous, omitted no occafion of ringing them, no not at their labours; as 
 teftifieth S.AHgHftine,DeopereMonachormn.cap. 3. 17. 
 
 Concerning the power and force which the finging of the Pfaimes 
 hath, we haue many teftimonies, Istfline Martyr faith, that it ftirs vp 
 the mind,with a more feruent affe&ion to that which is defired in the 
 Pfalme; that it affwageth euill concupifcences arifing in the flefh; that 
 it expels wicked thoughts infufed by the inuifible enemy ; and that it 
 more enables to bring forth the fweete fruits of diuine goodneffe,&c. 
 S. Gregory faith, that finging of Pfalmes,if it bee done with intention 
 of the heart 3 opens in the foule a paflage for God , that hee may infufc 
 
 there- 
 
Ch; 
 
 i£>.u. 
 
 A Preparation to the Pf alter > 
 
 85 
 
 thereinto, gifts of Prophetic , or compunction of fpirit. AlfoS. Bajil 
 imputes much vnto it \ but I feferre you to thelaft Chapter of this 
 Treatife, wherein I haue more largely fpoken to this purpofe. 
 
 Some make a queftion, whether Instruments of Muficke are necef- 
 fary in diu'me exercifes f and many make it doubtfull, whether they 
 are allowable or no,b'ecaufe it was a cufto'mc in the Itmijb Church : as 
 if nothing were to be continued, which had beene vfed by them.Rut if 
 they Would confider how much this differs from the ceremoniall Law 
 giuen by Mofes, both in the nature of the thing it felfe , and the time 
 of inftituting it ,they would I beleetm pcfceiue, that praifing God with 
 Muficke were no more to be abolifhed, then praying vnto him; and 
 that it as properly ap'peptainith to his feruice throughout all the Ages 
 of the Law and the Church, as any cif eufriftarices of honouring him 
 whatfoeuer. And I am perfwadedy that in the Quires and Muficke, v- 
 fed hi the Chriftian Churches,there be great Myfteries ; and that they 
 haue in them, as proper reprefentationsoffomewhatinthat trium- 
 phant aflemb'ly townichweallafpire,astheiy<?^rrt»» Muficke had of 
 fuch things as were to fee vied in the Kingdom of the GofpeL And that 
 this may not leeme rtrartge, or the vfe of muficall'Inftruments be fup- 
 pofed vnnecerfiry, or rrfisbecomming the worihip of God in the new 
 Teftament , looke in the Herniation, and you fhall finde mention both 
 of Harps and Trumpets among the worfhippers of the Lambe, euen 
 afterthe abolishing of the ceremoniallLaWe ; and that in the vfe of 
 thofe IniViuments, there may bee yet included fome Myfteries, which 
 we are to fearch after. 
 
 What other Arguments they haue , whodefire to thruft Mufi- 
 call Instruments out of the Church of Chrirt, I yet know not : neither 
 doe I thrnke there can bee any reafoh, or writer of good Authority to 
 maintaine it. For,T beleeue that the firft Inftituteys thereof and many 
 of thofe learned Fathers, that continued the vfe of fuch Muficke in 
 their Iurifdictions, did w'ell perceiue that it was better to be efteemed 
 of, then as an idle or fruictiefle Ceremony. I my felfe haue proued by 
 experience,euen in the inarticulate Muficke, which is vnaccompanied 
 with voyces; that it hath raifed vp my deuotibn, and prepared my 
 heart to ioyne with moreearneftnefTe in thofe petitions or celebrati- 
 ons of Gods praife, which were immediately to follow; and for that 
 caufe, I cannot yet fee how I fhalleuer be of their opinion, who haue 
 condemned it as a prophane relique of Antichrift. Neuertheleffe, 
 I mult ingenuoufly confeiTe,that I am neither much affected vnto the 
 Inftruments,nor voices,being vfed as for the moit part they are.For fo 
 regardleffe oftentimes , are both the Organifts and Singing men, of 
 that reuerentexercife ; as I cannot much wonder though fome honeft 
 and deuout men haue condemned it as popifh,prophane , and vnne- 
 ceflary : for it is inexcuieablcj yea, fuch as may well turne the edge of 
 foundeft dcuotion. 
 
 And therefore there ought to bee greater regard had vnto what is 
 played, then at fometime there is : fori know, that many Organifts 
 take ouer-mueh liberty, and runneon too tantaftically in their volun- 
 taries. But they are to be reprehended, not Muficke abolifhed : a lefl'e 
 
 I fault 
 
 IV. 
 
 It is likely that 
 the holy 
 Ghoft after 
 the Affention 
 or Chrift, vfed 
 nothing to re- 
 prefent the 
 Praile of God 
 in the Trium- 
 phant Church 
 but what was 
 ficc really to 
 be vfed in the 
 Militant 
 
86 
 
 A Preparation to the Pfalter. Chap. 
 
 ii. 
 
 leron. In comm. 
 
 eap.i.adEpb. 
 
 Eph.5.19. 
 
 fault in another Age, had beene punifhable. Argiuos a Mufic* viola- 
 tore piacula exegijfe ferunt ^mulSium^ daxijje Mi qui plus feptem chordis 
 vti apud tpfos , ac Mnficam mjxoltdio adttlterarc, aggrejfns f Herat ; 
 faith Plutarch. And fure, much more ought thofe Muficians 
 to be Fyned,that wanton it in the exercifes of diuine worfhippe, ac- 
 cording to the diftra&ed and ridiculous fafhions of the time; ormixe 
 their tunes with Straines of melody, prophane or vnfutable to the mat- 
 ter and place. Are they to be Fyned,faidl? Nay,cenfuredandpu- 
 nifhed as deriders and abufers of the facred ordinance of the Church. 
 You then that are Singing men,or haue the place of Quirifters,or Mufi- 
 cians in thofe churches where this excellent manner ofworfhip may be 
 conueniently vfed (for,all affemblies arc not fit for it ) confider in what 
 place you are fet, and to whom you offer vp thofe Calues ofy our lips : 
 Let your Muficke be graue, and befitting thofe things which you ex - 
 prefle : remember that it is Gods feruice , eucn in his Sanctuary , in 
 which you are employed; and that there is a Curfc pronounced againft 
 them that doe the worke of the Lord negligently. The care and re- 
 uerence vfed in the Temple of the Iewes, about their holy Rites,was ad- 
 mirable : yea,that among the heathen Idolaters, is almoft beyond be- 
 leefe.And mall we,that are infinitely bound to exceede the deuouteft 
 of them ,be more irreuerent then the worft of thofe ? They fcarce ad- 
 mitted the vnpreparcd eie of a ftranger to look on their hallowed Rites; 
 but if any did behold them , they were ftricken with a rare regard to 
 their deuotion. Whcreas,if any looke on your folemnitics, they mail 
 fee amongft you many times,thofe who dare vfe fuch toyes, and ridi- 
 culous actions one with another, as a ciuill man would be afhamed to 
 be feene fo idle any where. But this fault, I hope, will be amended ; 
 and as Ie tome faid to thofe who were Singing men in the publike af- 
 femblies of his time : fo doe I alfo fay vnto you ; God ought to bee 
 praifed, not with the voyce alone, but with the heart alfo. And therc- 
 rbre,as the Apoftles counfclleth the Ephefians, Sing and make you me- 
 lody vnto Him in your hearts. 
 
 Another thing that I would diflwade you from,efpecially in finging 
 thefe PfalmeSj'is Battobgy : that is,necdelcffe,fenfclcflc,and ridiculous 
 iterations, which arc,with fome, ouer-much in vfe : you muft haue 
 care to preferuc the maieftie which becomes the word of God ; and 
 not, for the running a little diuifion more then ordinary, vndecently 
 ftretch it forth,or mangle it out into Hammering Syllables. It may be 
 Mufick,and full of curious Art too ;but it neither becomes the grauity 
 of the matter to be fo played withall , nor the voyce of a dcuout man, 
 fo to deliuer it. I haue fecne,in fome Song-bookes , fuch vaine , nnd 
 long-continued repetitions , that if thofe who fing them, can be 
 excufedfirom mocking of God, they mayyetbeeaccufedfor taking 
 his Name in vaine. For he that fingeth muft be fo intentiue to the Mu- 
 ficke , and fhall be fo confounded with iterations , that it is impoffible 
 but he muft cither lofc the fenfe of the wordes , or be put quite befidc 
 that reuerent deuotion,where-with-all he ought to fing. So,his Pray- 
 ers are turned into finnc, and hee makes harfti Muficke in the cares of 
 God. And true are thofe olde verfes , 
 
 Km 
 
Chap. 1 1 . A Preparation to thePfalter. 
 
 87 
 
 Non voxfedvotum.non ChorduU Mttftcafid Cor, 
 Non CantansfedAmaJtsjantat m ame Den 
 
 Which may be engliflied thus ; 
 
 JVetVo'xcCjbtit Will, bearings; KtfHarpe,£*tf Heart prepares ; 
 No Songs, but Loue he fmgs jethom the Almighty beares. 
 
 And yet,I would not haue any manthink,that I condemne all repeti- 
 tions in our diuine Exercifes;far am I from that. For,if it be vfed where 
 it may be proper, and carry therewith an Emphajis of power mb're fer- 
 uently to exprefTe the defires of the foule ( as fomctime it doth ) it is 
 both commendable^ necerfary,and(out of all qiieftion)to bee allowed 
 of. 
 
 Asourpraifesof God, and holy inuocations ought to bee made 
 with fuch reuerent hcede,and in fuch graue, modelt, arid decent tunes 
 as become them, whether they bee the Pfalmes ofDattid, or other ho- 
 ly Hymns inuented for the honour of God, and our fpirituall comfort; 
 So, in whatfoeuer fubiecl it bee, we ought to hauc a care, that Jejusfix. 
 any other name ofGod,bc neuer vfed in any fong, but where the voice 
 may be lifted vp with vnfaificd reuerence. For fo impudent and irreli- 
 gious are many in thefe Times growne , that I haue heard in fbolifh, 
 and ridiculous Ballads (whole makers and publifhcrs deferue whip- 
 ping) the name of our blciTed Sauiour , inuocated and fungtothofe 
 roguifh tunes , which haue formerly ferued for prophane liggs; An 
 impiety odious to a good Chriftian : and yet vfe hath made it fo fsmili- 
 ar,that we can nowheareit,andfcarce takenotice thatthere is ought 
 euill therein. I haue heard it reputed for a great abfurdity in a Coun- 
 trie Gentlenian,fbr that he prefentcd the Kings Maieftie with plumms 
 in an Vrinall cafe: But,to offer a Prince wihe hi the vncleaneft veflefl, 
 were no greater indignity, then to prefent the great King of heauen 
 with his praifes,& the deuotions of our foulcs,in fuch tunes as haue bin 
 formerly dedicated, to fome loofe Harlot , or vfed in expreflion of our 
 bafeft and moil wanton affc&ions. Nor do I recon it little better then 
 Sacriledge , for any man to vfe thofe tunes witha prophane fubiedt, 
 which haue beene once confecrated vnto the fcruice and honour of 
 God. And as the Oyntment and perfume which was hallowed for the 
 Priefts and the Tabernacle i drew a dangerous Curfe vpon thofe who 
 fhould prefume to conuert them to their priuate vfes : So I beleeue, 
 that he who applies,vnto vaiue fongs, thofe tunes which are once ap- 
 propriated to Diuine Subie£ts(efpecially to the holy PJuIms) doth that 
 which is abhominable vnto the Lord. This is my opinion: Iflerre, 
 pardon it y for theZealel haue to Gods honour, is the caufe of this 
 error. 
 
 But fome there be, who haue fo vntuheable voyces , that they 
 arc in no degree capable of Song :and therefore you may fay, What 
 Mtt/tckecnn they make with the Pfalmes, that fhall flirre vp their af- 
 fections more then ordinary Profe? Sure, much. For,being Tranflated 
 into true and fu table Meajttres, though there bee no Notes fct vnto 
 
 I 2 them, 
 
 We are nei- 
 ther to vfe 
 light tunes 
 with graue 
 matfers,nor 
 thofe tunes 
 w.th prophane 
 fubiccts which 
 haue been ap- 
 plied to the 
 Praifes of 
 God° 
 
 V. 
 
 J 
 
88 
 
 A Preparation to the Pfalter. Chap. 1 1 , 
 
 
 leron. 
 par. i 
 
 gdDard. 
 Epift.61. 
 
 them, according to the Art otMuficke, as we vfually fing them; Ne~ 
 uertheleffe, they would be found to be Muficall inthemielues. For the 
 harmony of the words is fuch,that no man can read or heare them,but 
 there will appearc both rifings,& fallings in the voyce,not after the or- 
 dinary way of fpeech : and the nature of the fyllables (which are ofdi- 
 uers quantities, fome long, and fome fhort ) will fo compellthe Rea- 
 der, as he cannot auoid the Tone belonging thcreunto,but he will make 
 his pronunciation both harfh and ridiculous : as you may flnde by ex- 
 perience in the greater part of Readers. For,I beleeuc,there are as ma- 
 ny indifferent good Singers, nay moe then there be of thofe that 
 are able to giue Verfe the true Accent in their Readingrwhich whofoc- 
 euer failesof, makes to my e are, as vnfufferable noyfes, as creaking 
 of Carts, or fcraping of Trenchers ; Whereas in my opinion ( which 
 opinion I am not alone in) ftately and well compofed Afeafures jbe'mg 
 truely and gracefully pronounced, arcthemoftmoouing,&themoft 
 rauiihing Muficke of the world. If they be aptly compofed toexprefle 
 fofc and gentle affections, nothing tempts or allures the Soule with 
 more insinuating fweetnefle. If they be truely heroicall, nothing com- 
 pels with more maieftickc brauery,then fuch powcrfull Charmes : vn- 
 lefle they meete with thofe leaden Spirits, who are worthily vncapablc 
 of fo high Straines. 
 
 Something you may perhaps defire to know,conceming the Muficall 
 Inftruments j and which are to be vfed in thcScruice of God. Where- 
 to I cannot fay much more then what I hauc fayd before in the fecond 
 Section of this Chapter. Which was,that they fhould be fuch as are 
 comely, and not in contempt j for,that would bring the matter to bee 
 alfo contemptible : which we muft be wary to auoid. And that you 
 fhall belt doe, by obferuing what Inftruments the Church vfeth in 
 thofe parts where you liue,or what is among you of beft cftccmc.for, 
 that I thinke,what euer it be, may be vfed without exception, or of- 
 fence. 
 
 The Church ofthe Chriftians hath made vfc ofmany:as,thc Harpe, 
 Pfiltery, Violls^Sackknt, Trumpet, Cornet, Recorder, Orphurionjitndere, 
 Organs, and fuch like : but the Inftrument, which hath beene accoun- 
 ted as the principall of all thefe, and moft fit for Church affemblies, is 
 that which we call the Or games ; An Inftrument, as S. Ierome writes, 
 vfedin/m*/*/«rw, and yeelding fuch a found, that might haue beene 
 heard a myle 5 euen to the Mount ofOliues, which ftood without the 
 Cittie. According to his defcription, they were compofed of two £/<?- 
 phants skivmes : which (according to myvnderftandingofhim) being 
 ioyned together, as apaire ofBellows,conuayed their breath through 
 certaine feuerall paffages, into twelue Braffe pipes ;and the wind (be- 
 ing there ftraightned ) fent forth a found refembling thunder. And in 
 that Inftrument he vndertakes to find out a myftery. For, by their Mu- 
 ficke, he would hauc the Gofpell of Chrift fpiritually vnderftood : 
 which is made by the ioyning ofthe two skinnes ; that is,by vniting in 
 Chrift the two Lawes or Teftaments : which being compared or moo- 
 ued together, the breath of eternalllife was from thence conuayed by 
 the Patriarchs and Prophets into thofe twelue Organ Pipes,to wit,the 
 
 twelue 
 
Chap. 
 
 12,. 
 
 A Preparation to the Pfalter. 
 
 *9 
 
 twelue u4fofllei y whofe found hath gone through the whole world, to 
 ftirre vp all men toreceiue with Joy the tydings of Saluation. Much 
 more might be here fpoken of the Inftrnments ; and of the Myfteiies, 
 which the Fathers haucgathered out of their formes j but it is little 
 pertinent to the vnderftandingof the Pfalmes themfelues: and therefore 
 this, which I haue already faid,ftiall fufrlec. 
 
 Chapter XII. 
 
 I. What bis beliefemufi beoftheVfalmcs, that would 
 read them as he ought, and receiue -profit thereby. 
 
 II. Of the facred Trinitie : and yohat be is to know and 
 beleeue concerning that alfo ^before he can<underftand 
 the Pfalmes. III. Of the Godhead and Manhood of 
 Chfifl. IV. Of his Natural! and NLyfticall bodie. 
 
 V. Of Nature and Grace. VI. Of the Diuell and his 
 members. VII. OfthefeuerallAgesoftheLaw^and 
 the Church : and the rvnitie of them throughout all the 
 Ages of the World; VIII. Of the Letter and the 
 Spirit. Of all thefe y and what is to be knowne concer- 
 ning them , before we can rightly <vnder(land the 
 Pfalmes. 
 
 Ecaufe the holy Scriptures , Specially the Pfa/mes, 
 and fuch parts of the old Teftament as are written in 
 Verfe, are more difficult then moft other Writings : 
 And becaufe alfo I am not a little defirous that euery 
 man fhould come to fome rea'fonable degree of vnder- 
 (tandingthefe holy and great myfteries;I haue here, 
 according to my power, gathered out of theFathers,and other Aunci- 
 ent teachers in the Church, fome fuch Rules as might be helpfull to 
 thatpurpofe. Neuerthelerfe,I doe not therein vndertake to fet downe 
 all things that arc to be knowne and obferued by the Reader ; nor to 
 make an exa&Treatife, that (hall giue direction for all men how to 
 wadefafely through the deepeft Fords :But leauing that as a taske ra- 
 ther to be vndergone by the Fathers themfelues ; I doe onely intend to 
 fet downe fome fuch eafie Notes, as both the ordinary fort of men 
 may be capable of, and ought alfo of neceffitie to know in the reading 
 ofthisBooke, if eucr they will come to the vnderftanBing thereof or 
 profit thereby. 
 
 Firft, we rauft be inftru&ed in the grounds and principles ofThcoto- 
 
 1 3 g'*> 
 
 fcfal. 19 
 
 I. 
 
 Inftrufiions ot 
 Rules to be 
 obferued in 
 the reading of 
 the Pjalmes. 
 
 ThcfiritObf. 
 
 
90 
 
 A Preparation to the Pfalter. Chap. 1 2. 
 
 With what o- 
 pinion of the 
 Pfalmes we 
 ought to come 
 to read them. 
 
 II. 
 
 The fecond 
 Obferuation. 
 
 The myfteric 
 of the Tr'mltie, 
 and how the 
 knowledge 
 thereofhel- 
 pethtovnder- 
 ftandthe 
 Pfalmes. 
 
 trie, fo farre as to know,what we arc ; by whom we are ; and wherefore 
 we were created : and fo much alfo of the Chriftian Religion, as may 
 at leaft giue vs to vnderftand, what need we had of Chrift ; what be- 
 nefits we haue rcceiued by him ; and how the knowledge of him hath 
 beene deriued vnto vs by the promifes made to the Patriarchs ; the 
 Prophecies reuealed to the Prophets ;and the Writings left vuto vs by 
 the Apftles and Ettangcltfls. And this we muft not onely know ; but 
 therewith beleeuc, that all the Bookes of holy Scripture, receiued in 
 the Church as Canonicall( the Pfalmet, as well as the reft) were the 
 truth of God, infpired by the holy Spirit, without falfe-hood or con- 
 tradiction : and that they doe euen throughout, and principally intend 
 to fet forth vnto vs ( with his glory ) the myfteries of our Redemption 
 in Iefus Chrift, who is the key of Dattid.For, whofoeuer comes to read 
 thefe P/<*/*wM,either without a reuerent beliefe of their veritie,or fome 
 meafure of knowledge what the holy Ghoft hath there intendedjeuen 
 he offends God,abufeth himfelfe,& is neuer likely toreape more com- 
 fort or benefit by thefe Oracles, then from a volume of Non-fenfe. Or 
 ifany (hall aduenturcvpon them without religious preparation, and 
 true defire that the light of truth may infbrme him : nay, if he be not 
 fomewhat experienced in the phrafes of fpeech vfuall in holy Scrip- 
 ture ; and by the Lyon of the Tribe oflttdah onely ,feeke the opening of 
 their feales : but come rather with the fame indifterency wherewith he 
 vndertakes the ftudie of other Writings; they fhallappeare to be fo 
 ftrangc a meddlie of paffions, and fuch diftrafted peeces ofPoefie to his 
 carnalleare, that they will not becfteemed vnncceffary alone,but per- 
 haps ridiculous; & in ftead of making him a better Chriftian,carry him 
 with the Athcift into a contemptible opinion both of them, and their 
 Author the holy Ghoftrtrom which impiety,I pray God defend vs. And 
 if there be ofthofc who haue not yet that beliefe, or opinion thereof, 
 which they ought in fome meafure to haue ; I humbly befeech the Al- 
 mighty to grant it them. For, vnleffc he of his meere mercy adde a blef- 
 fing to his owne ordinance, and informe the heart what is to be belee- 
 ued and thought of thefe Pfalmes, it is impoftible that tenne volumes 
 of the moft Rhetoricall perfwafions, fhould fcrew into theirSoulesa 
 true apprehcnfion of the worth and fweetnefTe of thefe Pfalmes : nor 
 will it be any wonder ( vouchfafe hee not that grace ) though many 
 ftill perufethem, without being fenfible of their excellence. 
 
 Secondly,to come to the vnderftanding of this Booke ; Befide that 
 generall knowledge which we ought to haue of the Catholike faith ,wc 
 muft in particular know, beleeue, andconfider the facred myfteryof 
 the holy Tr'mitie ; How God is Ow, and Three : that is, one in Etfence, 
 and three in Perfon. We muft alfo learne, that there be ccrtaiuc 
 Proprieties, eflentially belonging to the Ejfcnce of the whole Trim- 
 tie : and fome perfonall, appertaining to the diftin& Perfons. For ex- 
 ample ; to Create js an effentiall action : and in the firft Chapter of Ge~ 
 ncjis, where it is fayd, God created the Heauen and the Earth, all the 
 three Perfons of the Trinitie are to be vnderftood. To Beget, is proper 
 onely to the Perfon of the Father : to be Begotten, appertaines onely to 
 the Some ; and to Proceed, belongs onely to the holy-Ghoft. Now, 
 
 this 
 
Ch; 
 
 12,. 
 
 A Preparation to the P falter. 
 
 9* 
 
 this vnitie of £{fence,and diftin&ion of Perfons,with their efienuall & 
 pevfonall Proprieties being vnknowne ; there are many fayings in thefe 
 F falmes , and other places of Scripture, that would be fealed vp : and it 
 were impoffible to find what might be there meant. As, in the hundred 
 and tenth P 'fa/me, where the Prophet (zkh,The Lord faid vnto my Lord, 
 fit thou on my right hand, &c. How (hall we make an Interpretation ot 
 this, agreeable to that of Chrift, who apply ed it vnto himfelfe, vnleflfe 
 we beleeue a Trmitie ? Nay, how {ball we find an exposition of this a- 
 ny way agreeable to reafon,and the Authority of other Scriptures,vn- 
 leffc we confefTe a Trmitie ? For,both the Interpretation of thole mo- 
 derne /row, who haue applyed it to Abraham, and thofe that haue vn- 
 derftood it oiDauid, euen both thefe arc difagreeable to the sifofiles 
 doftnne; repugnant to the Authoritie of the mort Iudicious Rabbines ; 
 and fuch,as cuen fomc things in that Pfalme agree not well vnto.But if 
 we would know then(that Pfalme being Davids; as our Sauiour faith) 
 how the Prophet doth there in Spirit call Chrift Lord ; it mull bee, 
 by acknowledging a Trinitie. For, in thefe wovds,The Lord faid j\s vn- 
 deiitood the firlt Perfon in the Trinitie : and by thofe that follow ( to 
 wit ) Vnto my Lord, we know the Prophet meant the fecond Perfon, 
 lefts Chns~l ; to whom God hath giuen a foueraigntic ouer all his ene- 
 mies.Moreouer ; in the 2 . Pfalme, where it is Written,T6* Lord/aid vn- 
 to me, thou art my Sonne, this day haue I begotten thee ; there alfo, 
 without you haue the knowledge to diftinguifh betweene the Per- 
 fons in the Trinitie, the true meaning ofthat place can ncuer rightly be 
 difclofed ; but with the blind enemies of Chrift you will runne into a 
 Iudaicall expofition.For,you mult not vnderftand, that the word Lord, 
 or H *\ H ^ ( as it is in the Originall ) fignifieth there ( as it may doe in 
 fome other place ) the Effencc of the whole Trinity : but the Perfon of 
 the Father onely.And the reafon is,becaufe it is vfed perfonally,not ef- 
 fentially : as appearcs by the perfonall action of begetting, which is 
 proper to the Father, & afterward exprett in the fame Verfe, where he 
 faith,T&« day haue I begotten thee. And thofe words, To Me, are to be 
 vndertfood as fpoken to the fecond Perfon, God the Sonnetof whom, 
 and to who m , the Father may prop erly fay , / haue begotten thee. I will 
 inftance alio, to this purpofe, one place in £/*7,where Chritt fpeakcth 
 of himfelfe by the mouth of the Prophet,thus;Co;w neere vnto me,heare 
 yee this ; / haue not ffokfn it infecret, from the beginning : From the time 
 that the thing was, I was there, and now the Lord God and his Spirit hath 
 fentme. This place doth plainely point out vnto vs the Trmitie : and 
 without the consideration ofthat myftery, you can hardly make any 
 probable expofition thereof; whereas that being heeded, it appearcs 
 maniftft.For,by thofe words at the end of the Verfe, Now the Lord 
 Godjs meant perfon ally, God the Father : By thefe, And frs Sprit hath 
 .fent, is perfonally vnderfrood, God the holy Ghoft : and by that word 
 Me, is perfonally fignified, God the Sonne, who was fent into the 
 world, to redceme Man.And fo there you haue the whole myftenc of 
 the Trinitie : which by thefe places I hope you percciue ought fome- 
 timeneceffarilytobeconfklered, of fuch as defirca right vnderftan- 
 din g of the fe S crip dircs. 
 
 I 4 That 
 
 Math. »x. 44. 
 
 Vide Ad. x. 
 1 Corinth. 15. 
 Heb.i. 
 
 Jonathan Abm- 
 bw^iel.. 
 Rabb.Baracbi- 
 as. 
 
 Efay 48,1ft 
 
c>2. 
 
 A Preparation to the Pfaher. Chap. 1 z. 
 
 III. 
 
 The third Obf. 
 
 Of the two- 
 fold Nature 
 ofChrift. 
 
 PfaI.2i.Ter.it. 
 
 Ioh.8. 58. 
 
 IV. 
 
 The fourth 
 Obfeiuation. 
 Ofthe natu- 
 ral! and myfti- 
 call bodie of 
 Chrift. 
 
 The myfticall 
 body of Chrift 
 is two-fold. 
 
 That you be not miffe-led, or deceiued, through a wrong appre- 
 henfion offuch things as are exprefled in the Pfalmes, by reafon ofthe 
 Prophets different manner of ipeaking ; you muft further learne, that 
 there is a twofold Nature in Chrift: yea, that he is perfect God, and 
 perfect Man ; and that he hath the true forme and E {fence of God, with 
 the true forme and nature of Man, in the fame Perfon.Hauing learned 
 this, you muft then confider where he fpeaketh in the forme of God, 
 and where in the forme of Man : Or if any fpeech bee made of him in 
 this Booke, whether it be made of him as he is God, or Man, or both. 
 For,many paflages in the Pfalmes, and other Scriptures, meanc him as 
 he is Man onely : as,where he faith,T*J&f7/vrrf my Garments among them, 
 andcafl lots vpon my vejturc &c. Againe ,Hattc mercy vpon me and rat ft 
 mevpy and fojhall I reward them : Againe,/»/0 thy hands I commend my 
 Spirit: and athoufand other Verfcs in the Pfalmes. Sometime hee 
 fpeakes as he is God onely ; and thofe fpecches are fuch as that in S. 
 Johns Gofpell ; Before Abraham was 1 am. Otherwhilc he is fpoken of 
 with refped to both Natures :as, in the eyght Pfalme, Thou haflpnt all 
 things vnder his feet e : and in the 1 1 o. Pfalme , Sit thou at my right hand, 
 (frc This being well considered; neither thehigheft, nor the loweft 
 attributes, which are giuen vnto Chrift in the Pfalmes, will feeme im- 
 proper: as perhaps otherwife they may doe. 
 
 The fourth Rule, that I commend to your obferuation, is, To take 
 notice that Chrift hath not onely a naturall, but a myfticall bodie. Of 
 his myfticall bodie he himfelfe is the Head, and the Church his mem- 
 bers *, whereto he hath by faith and charitic fo communicated himfelfe 
 that it is made one bodie with him. And this is die reafon wherefore 
 in many ofthe Pfalmes he calleth himfelfe a finner,and takes the offen- 
 ces ofhis members vpon himfelfe. Which he doth,not as any way par- 
 taker ofthe guilt of finnc, but in regard of the punifhment which hee 
 vndertakesfor his members. And furely, in confidcration he hath fo 
 dearly fatisfied for them, he may very well call them his ownc linnes 
 that they haue committed. 
 
 Note alfo, that to this myfticall bodie there is afciibed a double 
 condition : one diuine and eternall, and by that is meant the Church 
 triumphant in heauen ; the other humane and temporal, fignifyin g his 
 Church militant vpon earth. And this laft may be alfo laid to haue a 
 two-fold condition : the one holy & vndefiled, in refpecl ofthe fancTi- 
 tie, perfection, and iuftification which it receiueth from Chrift ; the o- 
 ther corrupt and polluted, in regard ofthe corruption which it inheri- 
 teth by Adam. And you muft vnderftand, that the Prophet fometime 
 fpeaketh ofthe diuine and eternall myfticall bodie of Chrift^and fome- 
 time ofthe temporalljand that he otherwhile alfo treateth of that tem- 
 poral! myfticall bodie, as it receiues perfection from Chrilt; and other- 
 while againe, as it is blemifhed with fome imperfections by Adam. 
 And therefore when you find,in the Pfalmes, expxefcems offuch a hap- 
 pie condition, as feemes not poflible to be reached vnto in this world, 
 apply it to the glorious Congregation in Heauen ; in the perfonsof 
 whom (as being ofhis myfticall bodic)either Chrift,or the holy Ghoft 
 there fpeaketh. Or elfereferre it to the Communion ofthe faithfullin 
 
 this 
 
Chap. 
 
 IV. 
 
 A Preparation to the P falter. 
 
 91 
 
 this life, as they arc mcerely to be confidered in refpe£t of that Iuftifi- 
 cation and olory, which they receiue from their Head. For, when the 
 Prophet Dauid( as he doth in fome Pfa/mes) kernes in an extraordi- 
 nary manner to Iuftifie himfelfe , or to ftand vpon his owne inno- 
 cency, you muft not imagine, that he fpeaketh it in his owneperfon,or 
 in the perfon of the Church, as it is fubiecl: to infirmities and defects : 
 but rather in the perfon of Chrilt himfelfe, and his myfticall body, as 
 it is pure, vnfpotted,and without finne : as,in the feuenth Pfalme, Jft 
 haue any w'wkedneffe in my hands, &c. ondinmany other Pfalmes. In 
 like manner, if on the contrary, you find Chrift fpeaking by the mouth 
 ofthe Pfalmift, complaining of fin or infirmitie(as,inthe thirtie eyght 
 Pfalme : There is nothing found in myflefo, becaufe of thine anger ; neither 
 is there reft in my bones, becaufe of my finne. Mine iniquities are gone oner 
 my head, and as a weightie burthen they are too heauiefor me : my wounds 
 are putrified and corrupt, &c. Or if you find any other places to the like 
 purpofe) you muft vnderftand, that the Prophet bringeth in Chrift 
 fpeaking there in perfon ofthe members ofhis myfticall bodie,as they 
 are weake and fubieel: to finne and infirmities : which members being 
 made his in a myfticall vnion by faith & charitie,That charitie caufeth 
 Chrifttotake vpon him, as his owne, the offences and infirmities of 
 thofe his members, not in refpecl ofthe fault, but of the punifhment, 
 as I fayd before. This,ifthe Reader well obferuc,there be diuers fpee- 
 ches and paflages in the Pfalmes, which will be comfortable and eafic, 
 that otherwife mall appe-are difficult, & giue great occafion of doubts 
 or errours, as they haue done vnto the I ewes, and their followers. 
 
 The fift thing, that I fhalldefire you to obferueand know, is the 
 doctrine of Nature and Grace : to wit, what we are by Nature, and 
 what by Grace. For, S . Auguftine fayth, that as the flefh of Adam was 
 corrupted with finne, fo was the whole humane Nature ; and that from 
 fuch corruption,our Forefathers could deriue nothing vnto vs buteuill 
 concupifcences,and vnablenefTe to doe good. This,S. Paul confirmes 
 in his Epiftle to the Romanes ; I find ( fayth he ) a law in my flefh Rebelling 
 againfi the Law of my minde, and leading me captiue vnto the Law of finne, 
 &c. And a little before, P r er. i 5 . what I would that doe I not, but what I 
 hate that doe I.Nowfcom the bodieofthat death, as the fame Apofile 
 iaithjWe arc deliuered by Iefus Chrift, who hath made vs that by Grace, 
 which we could not be by Nature ; euen righteous, holy, and Inheri- 
 ted of eternall life raccordingto that faying in the Epiftle to the Corin- 
 thians ; As in Adam all die, fo in ChriRfhall all be made aline. Vnlefle 
 we haue the knowledge of this, we fhall fome time thinke the Pro- 
 phet hath giuen Attributes vnfutable to fo finfull Creatures as Men; 
 and otherwhile alfo, we may fuppofe he hath inveighed againft them 
 with imputations ouer-bitter, and vntrue : as,in the 14. Pfalme, All 
 are gone out ofthe way, they are all corrupt : there is none that dothgood;no, 
 not one, &c. Now, euery man thinkes, There are and euer haue bin 
 many numbers of good men in the world: and therefore this will feeme 
 a ftrange fpeech. But,when you vnderftand this doctrine of Nature & 
 C7^c^,youmaybe#bletodiftinguifhandfay, that here the Prophet 
 fpake of all mankind as they were by Naturejand then you vnderftand 
 
 Pfal.j8.j.4.j. 
 
 V. 
 
 The fift Obf. 
 OfNature 
 and Grace 
 Auguft.Ub. De 
 Natur.& Crat. 
 R.om.7.23. 
 
 1. Cor. 15. ax. 
 
 it 
 
24 
 
 A Preparation to the Pfalter. Chap. 1 1. 
 
 Rom. j.u. 
 
 VI. 
 
 The fixe Obf. 
 Of the Dwell 
 and his mem- 
 bers. 
 
 VII. 
 
 The feuenth 
 Obleiuation* 
 Of the Ages of 
 the Law,& the 
 Church; &c. 
 
 Ier. ji.jfc 
 Heb.8. 
 
 Six things 
 appercaine to 
 the Eflcnce 
 andvnitieof 
 the Law of 
 God. 
 
 it a-right : as may appeare by the Atopies application of it in his Epi- 
 ftle to the Romanes. And if you meet with any Vfalmcs, wherein you 
 findefuch things afcribedvnto Men, as by Nature they cannot chal- 
 lenge ; know then that they are attributed vnto them , as they are in 
 the ftate of Grace. 
 The fixtRule,which I giuc you,as neceffary fbr vnderftanding of the 
 Pfalmesjs thisjThat you heed well thofe fpeeches which are to be vn- 
 derftood of the Diucll & his members. For,as Chrift hath in Baptifme, 
 through faith incorporated into himfelfe,by a myftical vnion,the Con- 
 gregation of all the faithful! : So, the Diuell by fin hath knit vnto him- 
 felfeallobftinatevnbeleeuers: and they are members of theDiuell, 
 making vp that myftieall bodie, which we call the malignant Church, 
 or the Synagogue of Sathan. And as all the Bleflings,Prayers,and Pro- 
 phecies for good, throughout the Scriptures, are rightly vnderftood 
 to haue refpeft to the myfticall body and members of Chrift : So, all 
 the curfes, threatnings > imprecations, and predictions of euill, are to 
 be referred vnto the Diuefl, and his wicked members , perfecuters of 
 the Afejfias. For, ifyouvnderftandthem in the Pfalmes to befpoken 
 byJE>4wW,asinhisowne particular quarrels, you fliall make a very 
 vncharitable conftruc~tion. 
 
 For the better vnderftanding of the Scriptures, there is fomething 
 alfo to be knowne and heeded by euery Reader, concerning the feue- 
 rall Ages of the Law, and the Church,and the vnitie of them through- 
 out all thofe Ages. For, in all the Ages of the world, there is, and hath 
 beene but one Chris? ,one Faith fine Lar» y zn& one Church : So that we 
 who are fin ce the comming of the Mejfias, and thofe that were before 
 it, haue all one and the fame meanes of Saluation ; and they were fa- 
 ued by beleeuing in Chrift that fhould come, as we are by beleeuing 
 in Chrift, that is already come. But you will fay, Perhaps the Prophet 
 Jeremy fpeaketh of a new Couenant ; and that the Apoftle to the He- 
 brewes faith, That the new Law differeth from the ojde, and that the 
 olde Law is paft and abolifhed : and thereupon you may infer,that the 
 Law is not the fame from the beginning; nor hath that continued v- 
 nitie throughout all the Ages of the world, of which I haue fpoken. 
 Xo which I anfwere,that in refpeel of the E (fence of the Law,it is one 
 and the fame, though not in refpecT: of fome Accidents^For, you muft 
 confider, that in the Law of God there be fome things which are Ef- 
 fentiall, and fome Accidental!. Thofe things which appertainc to the 
 Effence or the vnitie of Gods Law, are fix : that is to fay, Firft, the 
 vnitie of the Law-giuer.Secondly, an vnitie of the Spirit. Thirdly, the 
 vnitie of the Truth. Fourthly, the vnitie of Faith,and Hope. Fiftly, an 
 vnitie of the Obie&. And laftly, sn vnitie of the End. TheAcciden- 
 tall things of the Law,are the Legall duties :as,Rites of Sacrifices,Ob- 
 lations, Sacraments, and all manner of Legall Ceremonies whatLe- 
 uer. Now thofe Accidentall things Were not alway the fame, but of- 
 ten changed and aboliftied:for,it is proper to en Accident to be or not 
 to be in his fubieft. But whatfocuer is of the EiTence of the Law muft 
 continue alwayes one and the fame, or elfe the La% may be fay d to be 
 altered. Which cannot be fayd of the Law of God : for, it retaineth at 
 
 this 
 
Ch 
 
 ap.iz. 
 
 A Preparation to the Pfalter. 
 
 9$ 
 
 this day euery one of thofe fixe properties, that are of the E (fence of 
 that Law of his which was in the beginning. Firft, it hath the fame 
 Law-criuer '• for,that God, which fpake in the olde Teftament by the 
 mouth of his Prophets, hath in the new Teftament fpoken by the 
 mouth of his ApoFtles ; nay, by his owne mouth : and as the Author to 
 the Hebrewesfay\k\, Godwho hath fpoken to our Fathers by his Prophets, 
 bath /token tovs by his Sowzj.Secondly, as it hath the fame Law-giuer, 
 fo there was one and the fame Spirit : for the fame Spirit which illu- 
 minated the Patriarchs & Prophets, hath alfo inlightned the Apoftles 
 & Chriftian Do&ors of the Church.Tbirdly,as it hath the fame Spirit, 
 fo hath it the fame truth of holy Scripture : for, the fame Euangeljcall 
 Truths ,-wh'ich the New Teftament records to be fulfilled, euen that 
 very Truth the old Teftament foretold, fhould be fulfilled. Fourthly, it 
 hath the fame vnitie of Faith : for,he whom our Forefathers beleeued 
 fhouldcome,webelecuetobea]readie come. Fiftly, as it hath one 
 Faith, fo it hath alfo one Obiec"t of faith, euen Chrift, who is the Ter- 
 minus Communis that vniteth thetwoLawes into one. Laftly, as it 
 hath one ObieB, fo it is one in refpeft of the End alfo :for,both the old 
 and new Law were giuen onely to this end,that man might thereby re- 
 couer his Fall,and attaine the fruition ofGod, the higheft of all folici- 
 tie. And as well may thofe, meeting in one End, be faid to be one Law; 
 as a line drawne forth and meeting in the fame pricke, may be called 
 one line. Chrift is the ObieU of both Lawes, and their Terminus Com- 
 munis in refpect of Faith : and fo he is alfo in refpedt of Hope.For, that 
 Chrift which they hope4iftioul,d come, for their and our Redemption, 
 we hope ( hauing already fulfilled that) (hall come againe for their and 
 our glorification. 
 
 So then it now appeares,that the Law which was before Chrift,and 
 that which is fince, is both the fame, and not the fame, as I faid be- 
 fore: the fame Ejfentiallt, but not Accidentally. And the Obie&ion fra- 
 med from that place of the Htbrewes before mentioned, is anfwered, 
 if we fay that God intended to giue another Law,not in refpec"t of the 
 Ejfence , but the Accidents of it. And indeed,the Apoftle fpeaketh 
 there of a Couenant that was to bee abolifhed ; not of a Law. And 
 out of all controuerfie, without change or alteration thereof, the Law 
 of God hath,fromthe beginning of the world vntill this day, beene 
 thefameinEj^r*, though in the Accidents it be another. It hath 
 bcene one in the £W,though another in the Offices : One according to 
 the Truth, though another in the Shaddcrves; And one according to 
 the Spirit, though another according to the Letter. So alfo hath the 
 Church, or Myfticall Body of Chrift, beene one, and the fame from 
 the beginning ofthe world vnto this day; although it hath inrefpe6t 
 offome accidentall things,hada{hewofdifference.Andithathbeene 
 eucr gouerned by the fame Law, according to the EJfence: Onely this 
 MyfticallUdy , wandering by faith through the Ages of the world, 
 from Adam vntill Chrift , did otherwhile, in that peregrination, take- 
 in fuch things ofthe Law as were accidentall. In the time of Abel, he 
 tookc-in Oblations :ln A"W?,Burnt-offenngs;In Abrakam,C\vcumci- 
 fion ; In Mo/es, Precepts,both Ceremonial & Iudicial : all which were 
 
 giuen 
 
 Heb. 1. 1. 
 
 The Law of 
 God is one & 
 the fame, 
 throughout all 
 Ages from the 
 beginning of 
 the World. 
 
 The Law hath 
 at diuers 
 times beene 
 altered in rc- 
 fpedof 
 fome Acci- 
 dents, but no- j 
 thing of the 
 Ejfencehzth 
 beene chan- 
 ged. 
 
<}6 
 
 A Preparation to the Pfaher* Chap. 1 2, . 
 
 The vfe of this 
 Rule. 
 
 Cam.1.1. 
 Can.3.4. 
 
 Can.6.10. 
 
 Can,8.£. 
 
 giuen in figure of Chrift to come. And when that Myfticall Man 
 came to the time of Chrift, He in Chrift took-in the truth and perfecti- 
 on of all thofe Figures, Prophecies , andPromifes; add yet wanders in 
 expectation of Chrifts fecond comming: at which time he fhall receiue 
 the vttermoft perfection of body and Soule,and the end whereunto all 
 his peregrination hath tended ; euen the full enioying ofGod, which is 
 eternall felicitie. 
 
 But peraduenture you will now fay,To what purpofe is all this ? or 
 what doth the knowledge hereof conceme our vnderftanding of the 
 Pfalmes ? Surely,it concernes it fb much, that the want of this know- 
 ledge, will make you many times doubtfull what conftruction you 
 mould make. For, you muft know, He which is called the MyfticaH 
 Man,\s many times made fpeake in the Pfalmes :and that of him,many 
 things here fpoken, are verefied according to the diuerfity of his ftates 
 and Ages ♦ For, lbme things are here fpoken, which are verefied of 
 him,as he wandered in the ftate and Age of the law of Nature : fome, 
 as he was vnder the Law of Mofes ; iome, asheewas in the ftate of 
 Grace-, and fome things are with a generall refpe£t to all thefe. Yea, 
 thus diuerfly , with regard to the ftate and Ages of the Church , and 
 the Law, doe the Pfalmes and other Scriptures fpeake of them. And 
 although the Church be, and hath beene,one and the fame, euer fince 
 the be ginning of the world, to thefe times ; yet fome things may bee 
 true of her in one Age 3 which cannot be fo properly verefied of her in 
 another. s it 
 
 Examples for this purpofe are not wanting in the Pfalmes: yet be- 
 caufe they are eafier to bee vnderftood , I will borrow them from the 
 Canticles. For, where it is faid , Let bimkiffe mce with the kjffes of his 
 month ; there wee are to vnderftand that the holy Spirit bringeth-in 
 the Church and Spoufe of Chrift, fpeaking as in that eftate wherein 
 {"he was in the time of the Olde Teftament : becaufe then fhee did ear- 
 neftly defire, and long for the comming of her Bridegroome the Mef- 
 Jias. Afterward it is faid, I haue found him whom my fouleloueth } (*rc. 
 And that exprefleth the Ioy of the Church in another Age , and was 
 verefied in her after the comming of Chrift, and when fhee had recei- 
 uedhim. Againe, where it is faid, who is fhee that looketh forth as the 
 Morning^faire as the Moofie, clear e as the Sun, and terrible as an Army 
 with Bawers ; This is fpoken of the Church, after the Refure6tion of 
 Chrift, when his Apoftles went forth to teach the Nations, apparent- 
 ly difcouering the truth: which mightily preuailed amid her perfecuti- 
 ons,euen as an army marching in triumph through a world of enemies. 
 But when it is faid , Who is this that commeth vf from the Wilderneffe, 
 leaning vpon her beloued,&c. This is fpoken of the Church , and may 
 be applied vnto her, as me was at reft, and in her greateft profperity, 
 fince the comming of her Spoufe* Other Interpretations thefe places 
 may aho haue,& be referred to moe Ages,though they moft proper- 
 ly agree to one : but hereby you may fee that the Church is diuerfly 
 fpoken of, according to the diuerfity of her eftate and Ages. And 
 fome f ayings (as I faid before) there bee alfo , that haue refpecl: vnto 
 her, throughout euery Age, from the beginning , to the end of the 
 
 World. 
 
Chap. 
 
 \i. 
 
 A Preparationtotbe Pf alter. 
 
 97 
 
 \yorld. Yea, there are many places, where we are to vnderftand that 
 excellent perfection which Shee fhall be endowed withall,when there 
 is no mdre time , or diftinction of Ages,) The Okie Law was the time 
 of figuring, Signifying, and defiring : The New Law, was the time of 
 vererying,fulnlling,andreceiuing the Promifes : and there is a time 
 when thefe fhall receiue the height of perfection. All which the Rea- 
 der mutt confider dilligently and apply accordingly, in the reading 
 of thefe Pfalmes. So, thole things will appeare both eafie,and properly 
 fpoken, which may elfe feeme either difficult 5 or vnfutably applied. 
 
 The eyghth principal! thing which he is to obferue,who will make a 
 fruitrull vndcrftanding of thefe Pfalmesjsjhzx, there is both a Literall 
 and a Spiritual! (enfe to be there considered. For, herein,the Science of 
 Diuinuie differs from all humane knowledges, to wit, in this, that all 
 Sciences oltiumanitie, are either employed about things, as the Phy- 
 JtckeSj Metaphyfchss , and Matbematicks, cjre. or elfe, of S igne s onely , 
 as Grammar and Logick. But in Dtumitie,znd the ttody ofholy Scrip- 
 tures, efpecially of theOld Teftament, we muft confider them both 
 together. For, he that will read the Scripture with vndcrftanding, 
 ought not onely to infbrme himfelfe of the bare paffages, and relati- 
 ons there written, which are the Signes or Types of other things ; but 
 he muft alfo confider the things by thofe Signes Signified, and looke as 
 well after the Spirituall fenfe as the Literall; nay, more : for,not in re- 
 fpect of it felfe was any thing written in the Old Teftament,but for the 
 fake of fome greater myftery, which it was to prefigure. For example, 
 Neahznd his Arke ( in which were preferued that remnant of Man- 
 kind from being vtterly deftroyed ) are not to be confidered barely by 
 themfelues : but in Noah you muft confider Chrift, who was to make 
 the Arke ofhis Church, which Should faue all the Chriftian world,from 
 the Deluge of Sinnc, and eternal! destruction. So, you muft confider 
 the faennce of Abraham, as a Type of the facrifice of Chrift. So, you 
 muft confider Jacob ( who was Father of the twelue Patriarchs of the 
 Hehevt Nation ) asa figure of Chrift, who regenerated the twelue A- 
 pofites, that were to multiply the Chriftian generation through the 
 world. So, you muft confider otMofes ( that brought the People out 
 of Egypt, giumgthemLawes, and leading them through the Defert) 
 as oFhim that was the Type of Christ, who brought all Mankinde out 
 of the mifcrable feruitude of the Diuell. The like you muft doe in Io* 
 fitah, Dautd, Solomon, and many others. For, all paffages euen thofe 
 that feeme meane ft, are Signer of fome future Myfieries :for whoS© 
 fakes, if they had not beene written more then for their owne^they had 
 neucr beene remembred. 
 
 Thefe were the Signes which Cod had ordained to forefhew the com- 
 ming ofhis Sonne, and to patterne out his Kingdbme. Therefore 
 when the IeWes required of him zSigne that he was the true Mejfias, 
 he turned them ouer to thefe fijmes ; This adulterous Generation ( fayth 
 he ) requtreth afigne, but there /ball be tiofigneginen them, but thejigne of 
 the Prophet Ionas ; For, as Ioms,&c. And this, with diuers other pla- 
 ces in the New Teftament proues, that though the Hiftories & para- 
 ges of the old Teftament were true in the literall fenfe ; yet they were 
 
 K not 
 
 VIII. 
 
 The eight Ob- 
 ieruationisof 
 the£??&rand 
 the Spirit, 
 
 Mas. i s< 40. 
 
9* 
 
 A Preparation to the Pfalter. Chap, i z. 
 
 lere. 30. 9. 
 Hofeaj.f. 
 
 Ez.e. 34. 23. 
 
 1 Cor. 10. 1-4. 
 
 Ianfen.inEpip. 
 Dedid. 
 
 Ioh. J. 3?. 
 Ver.4*. 
 
 not to be read with fo precife a refpe£V thereunto, as if that had beene 
 principally to be heeded by the Reader, as fome haue thought : feein^ 
 by our Sauiours owne words, the Hiftory of Ionas was not onely to 
 haue beene considered as it was really a Hiftory, but as a figne and fi- 
 gure of the buryall and refurre6tion of Chrift alfo. In like manner, by 
 his teftimony in the fame Chapter of Mathew, the myfterie of the 
 Qiiecne ok Saba, comming to "heare the Wifedome o£ Solomon, was 
 principally to be vnderftood as a figne,that all the nations of the Gen- 
 tiles fhould come to heare and receiue the Faith of Chrift. Yea, in that 
 our StXLXovxfayfo, A greater then Solomon is here • fome doe gather, 
 that Chrift would intimate, that He himfelfe was the true Solomon, be- 
 caufe that myftery was more amply and more perfectly fulfilled in him 
 then in the other, who was that but by reprefentation which he was in 
 fubftance : and for this caufe he is fometime called by the name of his 
 Type. 
 
 This is agreeable to the opinions of the moft auncient and Authen- 
 ticall Authors, andJFathers of the Church :as may appeare throughout 
 their Works. And therefore I doe from hence conclude, that hee who 
 defires to read thefe Pfalmts with profit, and as he ought to doe, muft 
 vnderltand thus much, that Chrift and the myfteries of his kingdome, 
 are the principall things which the holy Ghoft intended to fet forth, 
 both in the Pfalmes, and in all the Bookes of the old Teftament : and he 
 muft beleeue,that in euery relation, all thofe paffiges which are a£lu- 
 all, or legall, doe eyther immediately concerne Chrift in a literall 
 fenfe, or elfe are certaine Sacraments of fuch things as were in him 
 fulfilled. And although ( as Ianfenitts fayth ) the literall fenfe be as it 
 were the key by which the fpirituall vnderftanding is opened vnto vs, 
 and the Bafe or Foundation whereupon the other muft bebuilded, to 
 keepe it fteadie; that through too much libertie, ridiculous conclufions 
 be not inferred: yet the fpirituall fenfe hath as much preheminencc a- 
 boue the other, as the fubftance of a man hath aboue his Picture, or a 
 foule aboue the body. And therefore Origen ( vpon Mathew ) fayth, 
 that as a man is compounded of Soule and Body :So, the Scriptures 
 confift of the Letter and the Spirit. The literall fenfe is the body ; the o- 
 ther, is the foule of it, which is moft principally to be heeded. This 
 was the fenfe which our Sauiour meant,when he willed them to fearch 
 the Scriptures, and fayd, that they teftified of him. And where, in the 
 &mc Chz\>tcr, he tyth^HadjebeleeuedMoks, ye would haue beleeued 
 me, for he hath written of me, it implies as much as if hee had fayd, Not 
 onely thole things which he hath written of the deedes of the Patri- 
 archs , but all thofe which are Ceremoniall alfo, had befide their literall 
 fenfe, a fpirituall intention of me. 
 
 Yea, there be fome who doubt not to fay,that all the promifes,and 
 Prophecies mentioned in the old Teftament, were literally intended of 
 Chrift and his Church, and literally to be vnderftood fo ; becaufe they 
 were of him principally intended, and in him literally and moft per- 
 fectly fulfilled. Yet to exclude the hiftoricall fenfe altogether, I fee no 
 reafon; feeing it is both true and vfefull : and to preferre it before the 
 fpirituall fenfe, I thinkc there is leiTe caufe; forafmuch as therein con -' 
 
 fifteth 
 
Chap. 
 
 I*. 
 
 A Preparations the Pfaltef. 
 
 99 
 
 fifteth the fubftance and perfection of it.' The Patriarchs oft receiued 
 their promifes in a double vnderftanding-.and the Prophets alfoin their 
 Prophecies fpake oftentimes by a double Spirit : and all their Promifes 
 and Prophecies were doubly fulfilled,according to the Z>fter;exccpting 
 fome few, which immediately concerned the Kingdome of Chriftj 
 without refpect o&Tjpes. Yea, and fome ofthofe, in regard they may 
 haue reference to the perfection of his kingdome in the world tb r come 
 ( as fuch there be in thefe Pfalmes ) may be alfo fayd to haue in them 
 a double Propheticall lenfe. An example of the fir ft fort wee haue in 
 that promifc made vnto Abraham, when God fayd ; I will multiply thy 
 feedeas the Starr es ofHeatten, and as the Sand on the Sea-Jbore. For by 
 this promffe Abraham forefaw in fpirit,that his pofteritie according to 
 the flefh mould innumerably pofTeffe both the temporal Land ofpro- 
 mife(as the of-fpring ofhis Grand-child Jacob did) and a great part of 
 the world befide: as did his fonnes by Agar and Keturah,wkh the pro- 
 geny otEfati, who multiply ed innumerable : And he alfo forefaw bjT 
 the fame promife, that the Chriftians which were his fpirituall Chil- 
 dren, fhould pofTeffe the land of the Liuing,figured in the material land 
 of promifc. So,the promife made to Dautd about the fucceflion of the 
 Kingdome in his Sonne, was partly imperfectly and temporally fulfil- 
 led in Solomon ; but perfectly and eternally in Chrift. 
 For, the holy Prophets, firft forfeeing by the fingle Spirit ofProphe- 
 cy thofe future temporall events 3 which concerned the people,and Sy- 
 nagogue of the Iewesonobf, did ^pon the knowledge thereof(as fome 
 thinke ) double their forefight : and, being enlighmed with a" greater 
 meafure of the Spirit, pcrceiued that thofe temporall and material! 
 things which fucceeded in that Nation, were fignes and figures of o- 
 thers to be fulfilled in Chrift ; and thereupon fpake many things which 
 immediately concerned him'.Sofareth it with Dauid in thefe Pjalmes, 
 For,he contemplating the Law of Mofis y the promifes made to the Pa- 
 triarchs, and fuch things, which ( as I told you before ) were the Ob- 
 iects ofhis contemplations : apprehended by the light of a double Pro- 
 pheticall Spirit, the meaning ofthofe things beyond the Letter; andfo 
 came to the knowledge of the myfteries of the Gofpell: which he hath 
 in thefe /y^/zw/, fometime typically, andfometime directly fet forth 
 as worthy to be the principal fubiect ofhis heauenly Mufe. . 
 
 And the not vnderftandingofthis double fenfe, with the Prophets 
 chiefe end, is the reafon why the mifef&fele Ietns are in fo many blind 
 errors. For, they imagining that the Prophecies had refpect onely to 
 temporall thm°s(a.s y Ierufalem in P4/<?/?/w,the materiall Temple there, 
 and the Babylomjh Captiuitie before Chrift , or that banifliment which 
 they are now in) do yet fooliftily expect, after fixteene hundred yeares 
 miferable exile, to be reftored vnto their owne Countrey,by the com- 
 ming of a falfe Mefsias. 
 
 But I truft,euery good Chriftian (ball haue the grace to conceiue 
 and make vfe of this Rule of vnderftanding the Scriptures both acedia 
 ding to the Z>/f*r and the Spirit: fbr, it futeth with the Doctrine of 
 the whole true Church,& is a means without which no man fhal come 
 to vnderftand thisbook,or any part of the old Teftamcnt.Nay,by the 
 
 K 2 opinion 
 
 Gen. i£ t 
 
 z Sam. 7. 1 a. 
 
 1 Cor. 10. 4. 
 
100 
 
 A Preparation to the Pfalter. Chap, i z. 
 
 Auguft. fuper 
 Iohan. in homil. 
 demiracut.i. 
 
 The want of 
 this knowledg 
 the caufe of 
 Herefies. 
 
 Ioh.tf,^. 
 i. Cor. io. 4. 
 
 opinion ofthe Fathers ,not onely in the Old Teftament, but euen in the 
 New, and in moft ofthe fayings and deedes of Chrift, we are to fearch 
 for a fpirituall as well as a literall fenfe. And they fay, that the words 
 and workes of Chrift were vifible and fenfible fignes of other holy and 
 inuifible things. AndS. Augujime (zyth, that in the miracles which 
 Chrift wrought,there be other diuine workes figured,and that he did 
 make vfe ofvifible things to direct mans mind to a better knowledge 
 ofthe inuifible God.But,to (hew that euen in the mytteries ofthe new 
 Teftament, the holy Spirit hath intended a double fenfe, to wit, a lite- 
 rail, and a fpirituall, and that the fpirituall is of farre more prehemi- 
 nence, one example (hall ftand for proofe: which is,the bleffed Sacra- 
 ments left by our Sauiourlefus Chrift vnto his Church. For, in them 
 we are literally, or outwardly to vfe and confider the Bread, wine, and 
 Water ; but we are enioyned withall to ponder (yea, much more to 
 deanfe and feed our foules by meditation,and a fpirituall receiuing of) 
 what is intended, and reprefented vnder thofe elements. Which fpiri- 
 tuall things are the moft excellent and true fubftances, whereof thofe 
 outward fubftances are indeed but fhadows, although they appear e 
 moft re all to the fenfe. 
 
 The want of this knowledge, that there is both a literall and fpiritu- 
 all fenfe to be looked after in the holy Scripture, or elfe the lacke of 
 grace to receiue it, hath not onely beene the caufe of many Herefies a- 
 mong the leaves, and the reafon why they haue (tumbled at the ftonc 
 of offence, to their miferable ouerthrow ; But it hath beene alfo the oc- 
 cafion of innumerable ouerfights among others. Thence fprang the 
 herefies of Arr'tus, Manich&us, with diuers moe : hence arife fo many 
 controuerfies about the Sacrament, and other queftions in Re- 
 ligion ; euen by following the Letter ouerprecifely : which ( in the olde 
 Teftament chiefely ) is dead, if it be not quickned by the Spirit ; from 
 whence it receiueth life, as from the foule thereof. Nay, S.Paul faith, 
 that it killeth, vnleffeitbe read with illumination ofthe Spirit: His 
 words be thefe \The letter kjUcs, but the Spirit quickens :2j\<\ indeed it 
 hath endangered the foules of a great many blind vnhappy Separates, 
 and Sectaries, in thefe dayes; who,prefuming vpon the literall fenfe 
 of the Scriptures, without heed to the fpirituall vnderftanding, haue 
 filled the world with vnneceflary Cauils, and troubled the conic iences 
 of their weake brethren. 
 
 I therefore intreate, that j&hen you meet with any places in the 
 Pfdmes, which in a bare literall fenfe may be an occafion of offence,or 
 draw you from the common receiued opinion of the Church, you 
 would eythcr fearch further then the Letter, vntill you finde how they 
 maybeanfwerabletotheAnalogieofE«f6;or elfe, vfe the helpe of 
 thofe Diuines,whoare able fo to refolue you, that your confeiences 
 receiuing fatisfa&ion, God may be glorified, and you euer benefi- 
 ted thereby.For,there is nothing in thefe holy Songs ,nor in any booke 
 of holy Writ,but by fome other place thereor^is interpreted fo plaine- 
 ly, that if we endeauour it,we may be there refolued of any queftion. 
 And therefore S. Aug. faith well, Nihtlefl quod occulte in altquoloco fa- 
 cta Scripture tradttur, quodnon alibi mawfefte txponatur. 
 
 But 
 
Chj 
 
 Lp.Ii. 
 
 A Preparationto the Pf alter. 
 
 101 
 
 But peradiienture I (hall haue fome Readers, who are ignorant 
 what is meant by the Literal/ 2nd Spiritual/ fenfes, and therefore I will 
 here inftruct them. The Literati Tenfe is that which we barely vnder- 
 ftand by the letters and words according to their ordinary fignificati- 
 ons:as,a meere relation of fome things either dOne,to be done,or fuch 
 like. The Spiritual!, or rftyfticall fenfe, is when by thofe things done, 
 orexprefTed, we vnderftand fome other, whereof they are fignes. And 
 this Spiritual! Tenfe is threefold: For, Augufiine faith,that as in the foule 
 of Man there is a vegetatiue,a fenfitiue,& a rationall facultie:fo,in the 
 Letter of the Scripture, there are three fenfes , to W\x.>Morall 3 Allegori- 
 cal! 3 and AnagogicaiLMorali, is that which tendeth to manners, & the 
 duty of one man toward another* ^//^r/W/,Inftru6leth vs what ss to 
 bebeleeued, iri&. touching our Faith in God. AnagogicaU, is of thofe 
 thingswhienwearetohopeforinthe next life; and ferueth to raife 
 our thoughts from the bafe things of this World, to the high contem- 
 plation of heatienly felicities : and thefe three, With the Literati from 
 whence they arife, are expreft in an olde Difticke ,thlfs ; 
 
 Litera, <?*/?<* docet ; quodcredas Allegoria ; 
 Moralis quodagas } qm tendas Anagogia. 
 
 Which I haue turned in this manner; 
 
 The Letter fettetb downe the Storie i 
 Our Faith is in the Allegory ...• 
 The Morall/Ztfjw/ our duties alls 
 OurHipe, the Anagogicalt. i 
 
 So then wc may fay, that the Scriptures doe contalne,ln them,fbure 
 kinds ofSenfes, but not in euery place thereof : for, fome places haue a 
 literall meaning onely, and no other ; as, where it is written, Thou (halt 
 hue the Lord thy God^&c. SomehaueaMyfticall fenfe, and no lite- 
 rall : As, in that place where it is fayd,T&? Trees went forth on a time, to 
 anoint a King ouer them. Or in this place of Mathew, If thine eye offend 
 theeplucke it out, and fuch like.For,the literall fenfe is, as I told you be- 
 fore, that which the letters barely fignifie? and in that fenfe the laft 
 of thefe examples, is againft Charitie ; the firft, meerely falfe : for, it is 
 both a cruell, and vnnaturall acT,for a man to plucke out his owne eye; 
 and impoflible for Trees to moUc or talkc together about a King. In 
 thofe and fuch like places therefore, we muft in the literall fenfe,fearch 
 outthemyfticall. By the Trees, we muft vnderftand the Inhabitants 
 o?Sichem 3 that made choyce of Ab'imelech for their King. And by the 
 hand or eye is meant our beft friends, or whatfoeuer may be moft 
 deare vnto vs in this world. Somtime the Scriptures haue in them both 
 a literall, and amyfticall : As,in that place where Abraham hath a Do- 
 nation of the land of Promife for his Children ; for, there w r as intended 
 literally the Land of Canaan to xhc Ifrae'lites who were his Sonnes in 
 the flefh; and myftically ..hat heauenly Countrey which was to be the 
 poffeffion of his fpirituall feed* Yea, thefe two fenfes are found togc- 
 
 K 3 ther 
 
 The ipirituall 
 or Myfticall 
 fenfe is three- 
 fold. 
 
 A foiire-fold 
 fenfe in the 
 Scriptures. 
 Deut. 6. fi 
 
 Iudg. 9. 8. 
 Mat. 5. 29. 
 
101 
 
 A Preparation to the Pfalter. Chap. 1 3 , 
 
 Ieron.adPait- 
 lin. de ommb, 
 diuin.Rifior. 
 libra. 
 Ad. 8. jr. 
 Aitg.de do&r in. 
 Cbriftana. 
 
 ther in moft paflages of the Old Teftament, and in many of the New : 
 and neither muft the one nor the other be omitted.For,though the Li- 
 ter all fenfe be vnprofitable vnto vs, and not to be vnderftood without 
 the Spirituall,as we may perceiue by the Eunuch in the Atts ; Yet as S. 
 AuguftineUxx^^Totacertitudo aliorumfenfuumfacr& Scriptura a certitu- 
 dinefenfus literalis dependet. The certaintie of all the other fenfes of holy 
 Scripture, doth dependvpon the literati fenfe. This,many Expofitors of 
 the Pfalmes it feemeth had not well learned:fbr,fome of them haue too 
 muchnegle6ted theLiterall fenfe : fome almoft altogether omitted.the 
 Spirituall • and many fo confounded them together, that their Expofi- 
 tions are thereby very inefficient to giue fatisfa£tion to the Reader. 
 
 Thus much for this Rule of the Letter and the Spirit : in which I haue 
 beene fomewhat long ; but it is fb neceffary,that I was loath to giue it 
 ouer too foone. hxx&fetvcigS. Auguftine hath made it the Subie&of 
 one whole Booke, I thinke I could not well haue fpoken to purpofe, if 
 I had fayd leflfe. But this Rule, and all the reft before going, are fo ne- 
 ceflfary in fome meafure to beknowne, ofaUthofewnodenrea right 
 vndcrftanding of the Pfalmes, as without them it is neuer to be attai- 
 ned vnto. And when you haue once well receiued them into your con- 
 federation, fo much you will acknowledge with me. 
 
 Chapter XIII. 
 
 I. Oftbefrequent ¥3\etonca\\Jpeeches which are <v- 
 fedinthe Pfalmes : With their Allegories^Parablcs, 
 AenigmaeSj &c. II. That fome places are to be 
 <vnderftoodin another fenfe then the bare words feeme 
 to carry. III. Of the Names of God. Of the word 
 leho vah, fo much in <vfe among the latter Interpre- 
 ters: And ofr\*t*\* Tetragrammaton . 'And what 
 order the Auncient Tranflators haue abfemed 
 ypherefbeuer they met with that word. IV. Of the 
 Names of Gods People ; And of the places where both 
 He andThcy are fay d to dwell V. The Names by 
 T»bich the Law of God is diftinguifhed. V I. The 
 Names by which the Diuell and his Synagogue is 
 knowne. VII. Of the Hiftories of the Old and 
 NewTeftament : And other things necejfary to be 
 knownjbrour better <vnderftanding of the Pfalmes. 
 
 There 
 
 / 
 
A Preparation to the P falter. 
 
 103 
 
 Here yet remaine many other things, neceflaryto be 
 knowne of all fuch as defire a right in-fight into the 
 PJalmes. Among which, the Rhetoricall fpeeches, 
 therein vfed,are principally to be heeded. For, the 
 holy Prophet hath often expreffed thofe myfteries, 
 not after the ordinary way of fpeech, but by Tropes & 
 Figures. Sometime he putteth the Part for the Whole:as, by Babylon, 
 he rneaneth the whole body of the malignant ChurchrBy lfraelot Itt- 
 dea,\\e meanes the whole true Church oilefus Chrifl. Sometime hee 
 vfeth the Whole, for the Part. Sometimethe Continent for the thing 
 Contained \z\\& contrariwife againe. Sometime he putteth the Worke 
 for the TVorkeman ; and other-while the Workman for the Jf&r^.Some- 
 time the EffeB for the Caufe, or the Caufe for the EffeEi. Otherwhile, 
 the Jb/lratt for the Concrete, or the Concrete for the AbftraU. Excee- 
 ding frequently he vfeth Aletaphors ; that is, when in refpeft of fomc 
 proprietie, the Name is changed : as,where he (ahh,Iam a Worme and 
 no Man. Sometime he makes vfe of Hyperboles : as when he fayd, £- 
 uery Night make I my bed to frvimme ; and this was to fet out the more 
 liucly, his exceeding great forrow. Oftentimes hee changeth the per- 
 fon, & that in fundry manners : for, lbmetime he bringeth in one per- 
 fon fpeaking, andprefentlyanother:as,inthe kcondPfalme. Some- 
 time he fpeaketh of one perfon, and then changeth his fpeech, and 
 fpeaketh of another. Sometime againe,his words are directed to one, 
 and immediately to another ; Otherwhile, he fpeaketh of God in the 
 third Perfon, and in the fame Verfe fpeakes of him in thefecond. 
 Moreouer,there you fhall finde Exclamations, Reuocations, Addubita- 
 t ions, ProJ opopceias^Jpofl raphes ,with all thofe Rhetorical Figures, which 
 are found among the beft Rhetoricians ; to whom I fend you to 
 fearch out their vfe and meaning: for, they wouldbeeaTreatifeof 
 themfelues ; and to open them at large, would make this Preparation 
 ouerlong. Yet hee that will attaine to any perfection in this Booke, 
 muft learne to know them, feeing they are exceeding proper to Poejy, 
 and the quality of thisfubie6t. 
 
 But especially, let them bee carefull to marke and vnderftand his 
 Allegories: for,throughout the Pfalmes he is moft aboundant in them. 
 Now an Allegory is,the continuance of any Trope^herln by the relati- 
 on of one thing fome other matter is vnderftood.For,as I faid before, 
 there is nothing in the Pfalmes, nor in any place of the oldTeftament, 
 written for it owne fake :but all things there, are Types, Figures,Ex- 
 amples,Prophecies,or Parables, to infbrme or figure out,whatfhould 
 be fulfilled in the New Testament, at the comming of the Mefftas : 
 as appeares by the many teftimonies of the Apoftles, Euangelifis, and 
 Chrift himfelfe. AH our Tathers(fzyx\\ Paul)wcrevnderthe Cloud,and all 
 pa(fed thorow the Sea, andwere all Baptised vnto Mofes in the Cloud, and 
 in the Sea : and did all eat of the fame Spirit mil meat, and did all drinke of 
 the fame Spiritual drinke,( for they dranke of that Spiritmll Rocke which 
 followed them, and that Rocke was Chrift). 
 
 But the vfe of fpeaking by Allegories f£ * arables ,and t^nigmaes t hzth 
 
 K 4 not 
 
 1. 
 
 leron. ad Mar- 
 tell. 
 
 PfaU. 
 
 Ioh.6 31-33. 
 Gal. 4. 22-30. 
 Heb. 10. 1. 
 
 1 Cor.io. it 
 2.3.4. 
 
104 A Preparations the Pfalter. Chap. 13. 
 
 not becne Sequent in the oldTeftament onely, but in the New alio, 
 as I haue elfewhere faid : And our Sauiour himfelfe hath by his ex- 
 ample approued that way of teaching. And therefore it is neither to be 
 defpifed nor neglected. Sure I am, that he who fhall vndertake thefe 
 Pfalmes, without acknowledgement both of Parables and Allegories, 
 will neuer vnderftand the principall intent of the Prophet: who hath in 
 Pfal. 4?. 4. f° me °f tnc k Ppd"®* ^ a yo of himfelfe, That he would of en his mouth in 
 
 Pfal, 78 • a. V arables. Moreouer, he that reads thefe facred Poems without refpe£t 
 to their Allegories , will bring vpon their holy Potjie the felfe fame im- 
 putation which the foolifti multitude ofignorant Readers haue laid in 
 generall vpon all Poejte. For indeed, fuch is the capacitie of the ordi- 
 nary fort of Readers, that when any of the old learned Poets haue the 
 ill fortune to fall into their hands, they looke onely to the Hiftoricall 
 part of the Worke ; and being vnable to crack the (hell that couers the 
 fweet kernell, like Swine they feed on the huskes : which are alfo too 
 The f goodfor them, vnleffe they knew better how to efteeme them. For, 
 
 the Auncient when they find thofe wittie Tales and Parables ( vnder which the Au- 
 Poets in their thors couched the deepeft Philofbphies)zvc not alwayes fuch as may be 
 Fables. iuftifiablefortruthina literall fenfe; Neuer conlidering that Fables 
 
 were not made for their owne fakes, or to be beleeued in themfelues, 
 but rather to expreffefome more excellent thing, which in a pleafing 
 manner the Poet feekes to infinuate into the vnderftandin g ; Neuer ( I 
 fay ) conlidering this, they falfely and abftirdly conclude, that Poets 
 are the Authors or lyes, and that their Workes are all lying,prophane, 
 and vnpfofitable Fables : Whereas, if their (hallow braines had depth 
 enough to reach vnto their intentions, and todifcouer thofe things 
 which they fhadowed vnder their Allegories, they would condemne 
 their former ignorance, and confeflethat no writings vnder Heauen 
 were more free from lying, then the Fables of the auncient Poets. 
 Who can be fofotti(h,as to imagine that Ovid'm his Bookes of Me- 
 tamorphosed Creatures, did eyther wifh,or thinke to be beleeued ? but 
 rather meant,vnder thofe Parables,to infbrme the world of more feri- 
 ous things. Or who can be fo vnreafonable,to fuppofe, that iAbfope 
 thought to make the world, or any man beleeue, Birds or Beafts could 
 fpeakc ? or that there were any fuch paflages betweene them, as he fai- 
 neth in his Tales? The verieft Logger-head that euerwas capable of 
 fpelling them in his Mother tongue, thinkes otherwife : yea, the fim- 
 pleft do vnderftand them in another fenfe.For,by thofe familiar exam- 
 ples ofBeafts,he acquaintcth rude & beaftly men,with fuch manners, 
 and knowledges as might better become them. Thus ought they to be 
 vnderftood, and fo (houldallthe writings of the Auncient Poets be 
 read ; cuen with a refpe& to their Moralities, as the principall matter 
 intended in their Poems, Whofoeuer doth not fo, both abufeth them, 
 and makes a ridiculous foole of himfelfe^ 
 
 But if thofe humane Authors are not to be aduentured on, without 
 refpeftto a double Senfe ; doubtleffe, much lefle ought thefe facred 
 Parables, and Poems of our diuine Poet to be medled withall, before 
 we can bring with vs the double Spirit of vnderftanding them. For, 
 they yyho are ignorant of the Allegorkall fenfes of the Pfalmes and 
 
 other 
 
Chap. 13 
 
 A Preparation to the Pf alter. 
 
 05 
 
 other Bookes of holy Scriptures, are no wifer then fuchas are igno- 
 rant of all that appertaines vnto them.Yca, much better it had beene 
 that tome of thofe had neuer feene themjfeeing it is thought that there 
 had not then beene broached at this day fo many abfurd opinions, or 
 dangerous fchifmes in the world as now there be. 
 
 But note here ; I doe not affirme that all and euery part of the Scrip- 
 tures are AU&goritaH'. for ,1 beleeue and know,there be many places of 
 the Old Teitament, which in the meere literall fenfe were immediately 
 to be vndcrftood of Chrilt : and God had fo appointed it in mercy (as 
 I thinke )the better to worke Faith in the hearts offome vnbeleeuers. 
 For,akhouch we,who are already Chriftians, had that great fauour to 
 liue where we might haue means to grow vp in the knowledge of thefe 
 Myftcries,as we grew in bodie: vet God is more feuere to many other, 
 iniomuch, that they continue vntill they come to the beft of their vn- 
 derftandin^, before they heare of thefe things; and therefore their 
 reaibn, which in many points contradicts the Articles of Faith, will 
 not fufrer them to receiue the kingdome of Heauen, like a little Child : 
 but they mult haue their vnderftSding fomwhat more fatisfied, before 
 their Faith will take roote. Yet when God hath once opened the heart 
 of fiich a one to receiue the feed of his word, and watered it by the ri- 
 uers of his holy Spirit, they proue moft Commonly like the fonnes of 
 thofe women in the holy Scriptures,which are faid to haue beene long 
 barren; euen excellent and extraordinary men : as well appeared in 
 S. Augufiine^ and many other happie Coiiuerts. But,as I faid, they are 
 to be fatisfied with manifeft and plaine proofes, out of auncient Pro- 
 phecies : the leaves especially ,who depend on the Le iter of the Scrip- 
 ture. And therefore though we that beleeue, may argue among our 
 felues, from an Allegoricall fenfe ; yet when we haue to doe with fuch, 
 we nuiit find a Zitorw// fenfe to ground our Arguments vpon, or we 
 fhall little preuaile with them. 
 
 There are diuers moe Rhetorical kinds of fpeaking, and many 
 vnufuall phrafes alfo in the PJalmes : among which, that one may 
 feeme ftrange , where cold is faid to burne : The 5»«(faith ht)Jha/lf7ot 
 bw/ie thee by day y nor the Moone by wg/tf.But if we confider it, we fhall 
 finde the phrafe common with vs : for,when in the Spring we come in- 
 to a field of greene Corne,which w r e fee to be yellow and withered,we 
 fay The Froft hath burnt it away ; and fo we fay alfo when it hath nipt 
 the Jeaues andfirft {hootings of the Ttfees. But becaufe thefe things 
 are oner-many to be all fpoken of hereyl referre you to my explanati- 
 on of them when I come to thofe Ffalmes where they are to be found. 
 And I will in this Section gine you no more to obferue, faue the Pro- 
 phets fpeaking of things to come, by thePreter tenfe. For, it is Very 
 vfuall with him to mention that which was not then come to paffe, as 
 if it had beene alreadie fulfilled. And that might be for fome of thefe 
 rcafons : Firft, to fignifie vnto the world, the certaintieofthat which 
 he deliuered and foretold ;for the fame Spirit which reuealed vnto the 
 Jpofiles the fulfilling of the myfteries figured and promifed in the Old 
 Teitament, when they came to paffe : euen the fame Spirit difcouered 
 thefe myfteries vnto Danid 3 bdoxt they came to paffe. And he forefaw 
 
 them 
 
 The Scriptures 
 are not Allego- 
 ricall in euery 
 part of them. 
 
 Gcn.17. Sarah 
 
 1 Sam. j. Anna. 
 
 Luk.i.E/i^tf- 
 
 beth. 
 
 Pfal.iai.tf. 
 
 The rcafons 
 why the Pro- 
 phet fpake of 
 things to 
 come by the 
 Preter tenfe. 
 
io6~ 
 
 A Preparation to the Pfalter. Chap. 1 3 . 
 
 II. 
 
 That forac pla 
 ccs are to bee 
 yndeiftood in 
 another fenfe, 
 then the bare 
 words feem to 
 carry. 
 
 PfaUz.i. 
 
 Math. z6.y). 
 
 them with as much certaintie, as if they had bin then in bein^.Second- 
 ly, it might be, the Prophet fpake as in the perfon of the holy 
 Spirit. For, although the myfteries of the Gofpell, of*whichthe 
 Pfalmes treat, were not then fulfilled in aft, in refpe6t of vs to whom 
 they were to be manifefted in Time:y&. in regard of God,with whom 
 all Times are prefent, they might be properly enough mentioned as 
 things alreadie effected ;SeeingitisasimpomDle^to fay truely, that 
 thele things (hould not come to pafl'e, which he hath decreed, as to 
 fay , That neuer was, which hath alreadie beene. Another reafon may 
 yet be added,and that is this j It might be David forefaw in fpirit,that 
 after the Mefiias was come, we of the latter Ages mould ( as now we 
 doe)fing thefe his Pfalms and holy Myfteries in the Chriftian Church : 
 rather Historically thenPropheticalIy,&fohe put them in that Tenfc 
 which would beft fit both.Forjto thofe who were before Chrift came 
 in the flefli, they were Prophecies of him and his comming : and to vs 
 they are for the moftpart as Hiftories and relations of things done. 
 Therefore we fiug them partly in Commemoration of the Prophecies, 
 and partly with praife and heartie thankefgiuing to God, that thofc 
 Prophecies are fulfilled and changed into Hiftories. 
 
 To the former Section might this that followes properly enouph 
 be added : and all that hath beene fpoken fince the beginning of this 
 Chapter, might alfo haue been aptly comprehended vndcr that Head, 
 orrule,IntituledoftheJLrt/^rand the Spirit: but,for the Readers,and 
 my owne eafe , I haue treated of them apart; And that which I am 
 next to bring into your confiderations, is, that the wordes of thefe 
 Pfalmes in many places, ought fo to bee examined,that we may afwell 
 be able to know what they intend, as what they doc largely fignifie 
 in their owne nature. For* there be many fayings which may leeme 
 fake and vniuftifiable inaliterallfenfe,and yetprooueto be true, and 
 properly enough fpoken, when the end and occaiion of lpeaking them 
 is heeded and confidered as it ought. And thefe ipeeches which I now 
 meane,are not AUegoricaU or AfetaphoricaU(fov offuch I haue fpoken 
 already) but in another kinde to be pondered; and in another nature, 
 difficult to be rightly vnderftood according to the Truth.Thefe Spee- 
 ches are fuch as thoie,fpoken in the perfon ofChrift,in the twenty two 
 Pfalme ; Oh God my Godjwby baft thou forfakenme ? Or that fpeech or 
 Prayer of our Sauiour, in Mathewes Gofpell, where hee faid : Oh my 
 Father t if it be foffible let this Cup paffe from me ; Neuerthelejfe , not as I 
 wilt, but as thou wilt. And becaufe I haue mentioned this place, I will 
 mate vfeofit to Uluftrate my meaning. The words here may feeme 
 to a common or carnall vnderftanding, to carry this fenfe,That Chrift 
 did at firft feare death; and hauing a defire to be deliuered from it, did 
 thereupon intreat his Father to change his fentence,and let him pafTe- 
 by that fuffering:But by and by taking more courage,recals or brings 
 vnder his firft defire, and faith ; Not as I mil , but as thou wilt. This, 
 IfaVymightfeemetobethefenfe tofome Readers , whereas it is no- 
 thin gfo.For^ that fenfe is groffely erroneous : and in vnderftanding it 
 that way, we make Chrift very indifcreete, to aske that of his Father 
 which he knew imp oflible, becaufe it had beene from eternity other- 
 wife 
 
Ghao. 13. A 'Preparation to the Pfalter. 
 
 07 
 
 wife decreed. Moreouer, it had declared him very irrefclutein his 
 owne purpofe and promife ; For, hee had but a little before purpofed 
 and promifed vnto his Apoftles, both Then , and So to fuffer. Fur- 
 thermore, it would follow vp on luch an Interpretation, that Chrift 
 had loft much of that charity & care, which he had to 8c of Mankind, 
 for the time : And that he would at that time haue falfified the So ip- 
 tures which were written ofHim,ifhis prayer might haue beene gran- 
 ted ; whereas he himfelfe faid, he came not but to fulfill the will of his 
 Father ;and that therefore he was borne;and that not one Iod or Tittle 
 oftheScriptiues which was written of him, fliould perifh. Yea,ma- 
 ny great and dangerous inconueniences would follow,if we fhould vn- 
 derftanditinfucha fenfe. How then fhali we doe to finde out a feufe 
 for thefe words, which may both agree with the Analogy of faith, 
 and be probable for them to flgnifie ? Doubtlefle,it may very eafily be 
 found. For, if I be not much decerned , Chrift fpake thofe words, to 
 fignifie vnto vs, that he was truely Man, hauing atru^mortallbody, 
 and that his pafTion was terrible vnto him as he was man* Yea, that 
 fpeech proceeded from him, both for an Argument that he was per- 
 fect man, fubie&to the infirmities of men, in reipe& of the frailties of 
 the body; & free from the infirmities of the mind, which man hath who 
 i s fubiefi to the difobedience of finnc. And it might be alfo, that he 
 fpake it,todiftir.guifh, the better,the two Appetites which were in 
 him. Theone,Naturall, abhorring and fearing death. The other, 
 Diuine,keeping his will euer fubieft and conformable to the will of 
 God his Father.; yea, there was in Chrift a humane, and a diuine will 
 to which the humane was euer obedient. And that prayer afore men- 
 tioned, feemeth to be made to expreffe thofe two , and the intolera- 
 ble Agonie of his Paflion. And the words being well confldered, are 
 a prayer includingthis fenfe; Oh Father ^although my fiejh, andthemeere 
 humane fart of me, doth abhorre andfeare this death andpajfioxjeeingit is 
 the nature of all mortall creatures that haue life Jo endeauour to amy d death 
 ar.druinc: yet oh Father, I mil not conforme my mil to the appetite of my 
 meere humane de fires, but to thy good pleafure and mil. And fo ( to my 
 vnderftanding)in thofe words,0& my Father if it be pojfible^c. He did, 
 at one and the fame inftant, bewaile the infirmities of the Humane na- 
 ture , and fhew edit conformable to vhe will of the £>«>/>. For, though 
 to our vnderftanding (who muft receiue the knowledge of thefe things 
 byafuccefllonofwords) there feemes to bee adiftanceof Timebe- 
 tweene the firft and later part of that prayer, in fo much , that Chrift 
 might be thought to bee in two minds: yet it was not fo , but both 
 the beway ling of the humane frailty, and the conforming of his will 
 to the will of God, were both at one moment ; though theybee heere 
 exprefled otherwife, becaufe mans nature is not capable to bee infor- 
 med ofit in another manner. 
 
 I hope,you perceiue by this example, that we are fometime to look 
 for another fenfe then what the bare wordes feeme to carry, euen 
 where ther is neither Metaphor nor Allegory ,&c. Another fuch fpeech 
 is this; Oh my God-, I cry in the Day timeout thou heareft not. And ma- 
 ny mo pIaces(worthy confidering) in this kinde, the Booke of Vfalmes 
 
 will 
 
 The true mea 
 ningotthac 
 place in Ma- 
 thetv-, Father if 
 it bee pojjible, 
 &cMith,%6, 
 
 39. 
 
 Pfalme ti.% 
 
 ~ 
 
io8 
 
 A Preparation to the Pfalter. Chap. 1 3 . 
 
 III. 
 
 Of the Names 
 of God. 
 
 Some Names 
 are proper to 
 the Mejfias in 
 refpeft of his 
 Nature-, others 
 in regard of 
 lomc efFcfts. 
 
 Of the word 
 
 lekuvab. 
 
 will affoord : which, as I (hall meete with, 1 will labour to make 
 plaine. 
 
 For your better vnderftanding of the Hymns of Vauid , there yet 
 remain e thefe things alfo to be taken notice of; viz,. The Names of 
 God. The Names ofhis people. The Names of the places in which 
 God is faid to dwell * The Names of the Places where his people inha- 
 bit. The Names of the Law of God; and the Names by which the 
 Deuilland hismaligant church are knowne. For, in thefe Pjalmet 
 fometime God fpeakes to his enemies, and fometime to his people . 
 Sometime the Prophet fpeaketh of the Effence of the Deity, and fome- 
 time but ofone Perfon thereof.Otherwhile the Prophet fp cakes, to-the 
 Mejfias, and otherwhile againe the Mejftas to the Father. Infome 
 Ffalmesxhofe places are mentioned,where God is faid to inhabit; and 
 perhaps, thofe where his people dwell : Sometime there are fpeeches 
 of the Church in one eftate and Age ; fometime in another. Oue 
 while the Law is fpoken of as iuftifying : and fometime it is menti- 
 oned in other fenfes. Yea, fo many wayes doth the holy-Ghoft here 
 fpeake,that the feuerall names of all thefe particulars afore recited; 
 with the feuerall Ages and Conditions of the Church ( as I told you) 
 are to be confidered, by thofc who would rightly vnderftand the 
 Pfalmes. 
 
 The Names by which God is there fi gnified vnto vs ( as neere as I 
 can remember them)are thefe ; ft *\ H * (which vnfper ketble Name 
 fome later Interpreters would haue to be lounded Iehovah)h donai 
 (which our Tranflators expreffe by the word LOR Djand El o hi m, 
 which fignifieth G O D.Moreouer He is vnderftood by thefe follow- 
 ing Appellatiues ;The word of the Lord. The Name of the Lord. Thefal- 
 ttatton of the Lord. The Right hand of the Lord. 7 he Arme of the Lord, 
 The Holy one of the Lord. The King. The Sonne of Cod. Dattid. The 
 Mejpas,or Chrifi, and fuch like. Now wherefoeur ycu {ball hrde the 
 three hrft of thefe Names, GW,the Lord, or n^H^you {hall con- 
 ceiue, that fometime the whole Trinity is thereby vnderftocd , feme- 
 time the Perfon of the Father onely ; lometime onely the Sonne : and 
 fometime, it may be, the Holy G heft alone : as it (hall hereafter ap- 
 peare. But, where you firde any of the other Names ,ts,t\\e fiord of the 
 Lord; The Salttation of the Lor d\ The Name of the Lord, &c. there 
 you mult alwayes vnderftand the Mejfias , promifed in the Law and 
 the Prophets. You n.uft alfo note , that feme Names that areheere 
 giuenhim, are naturally and properly afcribed vnto him , and other 
 attributed onely in confederation of the effect. Thofe which are pro- 
 per vnto the Meffias, are thefe; God 3 theLord,the Sonne of God; ?nd 
 that which is meant by thefe foure letters, lod He Van He. In refpect 
 of the effects He is called the Saluation of God, The Right hand of God, 
 The Redeemer, Sec. And this diftinction of the Nantes ot God and the 
 Mcfftas could the later Rabbins haue well confidered, they fh< uld not 
 haue beene fo confounded in their Interpretations of the Pfalmes pot 
 had the Myfteryofthefacred Trinity, beenefoftrangea dodtrine as 
 it is to fome of them. 
 
 But feeing I haue had occafion here to mention the Names of God, 
 
 I 
 
Chap. 13. A Preparation to the PJ alter. 
 
 109 
 
 I thinke it will not be impertinent if I fpeake fomewhat ofthe word 
 Iebovah, which is fo frequent in many latter Interpretation s.For, fome 
 there be, who well like not our Englifh Tranflations ofthe Bible y be- 
 caufe the vfe thereofis omitted in them : and I beleeue alfo, that the 
 want of it in mine^vvill caufe my labours to be much leffe wel-come to 
 many, then they might otherwife haue beene. Neucrtheleffe, neither 
 mult I,nor will I, to pleafe any,doe that wherein my confeience may 
 be vnfatisfied ; as it would be,if I fhould make vfe of that word in my 
 Verfion ofthe Pfalmes. And if they who haue the beft opinion there- 
 of, (hall confider the reafons wherefore I haue omitted it, I doubt not 
 but they Will therein rather approuethen difallow my refolution. For, 
 I here confefle, that in Tranflating a great part ofthe Pfalmes J. had 
 atthefirftvfedthe word Iehovah, wherefoeuer the Verfe would well 
 admit it; and indeed I Was not a little glad, to thinke what power it 
 gaue the Metifare in fome places. Yea, I thought that the bare vfing 
 of that word, though I had made no other alteration, might haue gi- 
 uen my Verfton a preheminence, aboue that wh ich was before. And 
 who could haue had a better conceit of it,then this ? But I am fince of 
 another opinion ; and haue with fo much difficultie refolued on it, as 
 me think I fhal neuer heAre reafons forcible enough,to make me wifh 
 I had inferted it into the Pfalmes, F6r, hauing proceeded in that 
 Worke, and fhowne my endeauour to fome,whofe cenfure I defired 
 fhould paffe on what I had done ; A learned Diuine, and one skilful! 
 in the Hebrew tongue, wifhedme to Ieaue out that word lehovah, and 
 indeed gaue me good reafons for it. But, I (as I beleeue it will fall out 
 with many ofyou)hauing,I know not why, an extraordinary conceit 
 of that word, was fo fixed on It, that I little heeded his reafons: but 
 ( though I knew him to be a learned man)pafled them oiler* and 6nc- 
 ly thought thereof as of fome inch Crochets that vfually trouble the 
 heads of thofe great Schollers,who thinke it a difparagement to their 
 knowledge, not to be able to find fomewhat amiflfe in thofe who haue 
 gone before them. Which rafhneffc I repented me of, as fodne as I 
 came to the knowledge ofmyerrour: wherein I long continued not. 
 For, although at the firft I tooke but very little heede of his 
 words : yet within a day or two after, they beganne to take fome im- 
 preffion in me; and I could hardly fleepe,for thinking what I fhould do 
 about this word lehovah. Yea, I wasfearefull leaft I might doe that 
 which would offend God and my confeience. Otherwhile I thought 
 thus : Should I doe well to eftecme vnworthily of that Name, which fo 
 many Learned and Religious men haue receiued with reuerence ( for 
 ought I know )euerfince the beginning ofthe world ? And haue Co 
 J many of our Diuines either vfed it without fcruple, or concealed their 
 doubts rand fliall I fuppofe there is caufe for me to diftruft ( and pro- 
 claime it)who fhould rather think it my fafeft way,To beleeue as they 
 doePEuen thefe imaginations fbmetime troubled me ; and yet anothcr- 
 while I thought thus againe : Haue I beene informed hereof and 
 (hall I let it paffe without examination, being a matter offo great mo- 
 ment, as the changing oCGods Name, or the impofing a new one vpon 
 him, without f ufficient warrant ? This good man,whom I know to be 
 
 L learned 
 
no 
 
 A Preparation to the Pfalter. Chap. 1 3 , 
 
 Vid. Drnfy 'Te- 
 tragrammaton. 
 
 \ Gal. de At can, 
 Catholic* ve- 
 il ■itath lib. *. 
 cap. 10. 
 Fagiusm 
 Exod, 6, 
 
 learned and religious, would he haue troubled my head with fucha 
 fauple,ifhe had not fome argument, or probable reafbn for it? And 
 Would all the elder and latter Tranflaters of the Bible into the Englifh 
 tongue, haue fo much neglected that word, if there had beene no caufe 
 fo to haue done ? Doubtlene,thought I,they would not:and therefore 
 inthefeareofGod(towhofegloryletallthisbe ) I began to feeke 
 out what I might refolue, with moft fafetie. Fir ft, I began to fearch 
 among the auncientExpofitors, that I might know what their opini- 
 on was herein :but, among all them I could finde no fuch Word. 1 
 enquired ofthofe who were able to vnderftand the Rabbines in their 
 owne tongue ; and was anfwered, that the Itwes detefted it. I fought 
 the Fathers, but there was not a Treatife of all thofc which miMit'be 
 without queftion imputed to any one of them, wherein it was^heard 
 of; if my Authors may be beleeued. In the Septttagint ,nor m any aun- 
 cient Tranflation,<j w/fs or Latine,cou\d it be met withall. The Apo- 
 flles in the New Teftament feeme not to haue knowne of it. Dionyput, 
 lerome, Theodoretus, Rabanns Mourns, loachimus Abbas, Renclinm 
 and many others, who haue written Books of the Names of God, haue 
 no fuch Name among them. The beft Grammarians in the Hebrew 
 tongue write,that to make thefe 4.Letters,/W He Vau Hefoundle- 
 hovah; is both without auncient authoritie, contrary to rea(bn,and re- 
 pugnant to their Rules of Grammar. And the firft I heard of who euer 
 vfed that word, was Petrtts Galaunus, oihxt times : whom Paulas Fa. 
 gtm followed,in giuing that found to T\*\X\*'. and thefe, haue many 
 fince imitated, both learned and vnlearned. 
 
 Hauingdifcouered this, I had little lilt to vfe the word lehovah; 
 which,asCj«r*^r««r^fayth, is neither fewifh nor Chrtftian; and I haue 
 reuerenced the pious difcretion of the firft and latter Englifh Tranfla- 
 ters of the Bible in this point, that they chofe rather to follow the ex- 
 ample of the Apoftles, the Septmgint, and the Fathers, then to be led 
 away with a new devifed word, vpon a few weake probabilities. And 
 you may thinke, that I might haue iudged the examples of all thefe 
 (without other reAfons)fumcient Authoritie to imitate them in their 
 Tranftations of ft ^ ft \ And indeed fo I did : NeuerthelefTe, I could 
 not reft yntiU I had found fome reafonalfo, why in all the firft A"es 
 the Greeks and Lame Bibles, haue the word x»Ut and Dommus y where 
 they found lad He Van H^and not lehovah, as fome moderne Bookes 
 haue. And the apparant caufe I found this ; They could not tell what 
 found to giue vnto thofe foure Letters. For,the Hebtewes did auncient- 
 ly write without vowels ( as doe the Chaldeans, the Arabians, and at 
 this day the Rabbines in their Language) and that continued v; ill a- 
 bout foure hundred yeares after Chrift : at which time, the M^jorites 
 ( certaine Hebrew Criticks ) for the eafe of the Reader, deuifed thofe 
 prickes which are now vfed inftead of vowels : but to this word of 
 foure Letters ft ■% n * they gaue no prickes; and I thinke it is not cer- 
 taine,whether it were becaufe they would not,or could not doe it. For, 
 the /ewes will not to this day giue any found to thofe Letters : and 
 therfore inftead thereof they read Adona], vnleffe it be where Adma\ 
 either went immediately before, or followed prefently after : for,there 
 
 to 
 
Chap. 15. A Preparation to the P falter. 
 
 m 
 
 tozaoy&Battologte, they read it Elohim : and foit had fometimethe 
 prickes or vowels of Elohim ; and otherwhile ofcAdona] ; but, none of 
 it owne. And in my mind,there is as little reafon that lod, He^au^e, 
 both with the vowels o? Adottaj, and Elobim,{hould found and be read 
 Iebovah,zs that Z),«»,»,/> both wuhthe vowels of Optimus and Re- 
 dsmptor , fhould found and be read Dom'mus. 
 
 That the foure Letters H *> ft * (which ftand for the now vnknown 
 Name of God ) hauc in them the fignes of the time paft,prefent t and 
 tocome, as fome teach ; I will not deny. For,fuch is my belecfe of that 
 Name, as I perfwade my felfe, it didexpreffeasmuchof the Ejfence 
 ofCod,asitwaspoffible for any Name to doe ; eu en becaufe I finde 
 that from the beginning, all the Learned both in the lewifb and Chri- 
 ftian Churches haue had that opinion thereof. But, that it fhould bee 
 founded Iehovah, I ice no reafon at all : and I wonder how any man/in 
 a matter of fo great confequence as the moft excellent Name of God, 
 fhould dare to publifh anvneertaine found thereof: for, that they 
 could haue no certainetie of it, there are good reafons to (hew. One is 
 for that (aslfaidbefore) the foure Confonants ft^Vfo put toge- 
 ther, had neuer thole pricks or vowels at all written with them, which 
 had aunciently beene founded in that word. Another is, becaufe they 
 neuer heard it pronounced fo by the Iewcs : of whom they muft haue 
 learned the pronunciation of it, or no where.But,they are fo far from 
 confeffing it to come from them, that they abhor it as a prophanation 
 of the molt excellent Name of God. And in truth I doe not thinke, 
 there is either lewe or Christian at this day, that canpfonounce it with 
 the right vowels may ,1 make a queflion,whether the Maforitesthem- 
 felues knew how it was to be pronounced when they firft deuifed the 
 pricks for the Hebrew vowels.For,moft of the ancient Writers among 
 the levres agree in this j that this Name of God was neuer fpoken out 
 of the Temple : yea,that there it was fpoken by the High Prieft onely, 
 in the hearing of none but the Priefts , and that but once in the yeare| 
 vpon the tenth of Thifri : at which time they blelfcd the people with 
 that Name. £***%«• faith,that the High Prieft onely was fuffered to 
 know the pronunciationof it.Mofes Maimonides reports ,that euen in 
 the firft times, few knew either with what vowels it was founded or 
 whether the Confonants were d oubled or limply to be pronounced; & 
 that hee who had the knowledge of this Name, did carefully deliier 
 it ouer vnto iome other, euer prouided hee were a Scholler worthy to 
 receiueit. Hee faith moreouer, that when it was taught, hee thinkes 
 the Scholler who was to receiue thatmyftery, wasfhowneas well the 
 figmfication thereof,as the way of pronouncing it. It is further recor- 
 ded, that Symeon, who tooke Chrifi in his armes when hee Was an In- 
 fant,and fang the Song called Nmc Dimittis 3 w*s thelaft in theTem- 
 plcthat euer pronounced $nJt* with the proper vowels belonging 
 thereunto; and that fincc the Deftruaion of the Temple itwasfpo- 
 ken by none, becaufe it was not lawfull among the lam tofpeakeit 
 inanyotherplace. And, as P^teftifieth, after they difcontinUed to 
 bleflethe people by that Name , the pronunciation of it was quite 
 
 1 % 
 
 Tremelitu 
 
 Murgenjit Efifc. 
 
 in Ext d. 
 
 Nicbolausde 
 
 LyraJnExod. 
 
 Scaligja notk 
 
 adftagment. 
 
 feUlU 
 
 Mofet Malmon. 
 
 in MoreM.%. 
 
 cap.6. 
 
 GalttinM.i. 
 
 Phihdevila 
 Mcf. 
 
IH 
 
 rttmdm in a- 
 UqH. cap.fefai*. 
 
 A Preparation to the Pj alter. 
 
 Ghap.13. 
 
 
 The reafons 
 why ,it might 
 be,thc Name 
 of foure Let- 
 ters was not 
 fpoken among 
 the Hebrewes. 
 
 Trmclius^s witneffeth Thrujius in his Bookc entituied Tetrngrara- 
 maton, faith, that ft^ft* is a proper Name of thediuine Eftence, 
 which hath no proper vowels ; but was leftvnpronounceable,to fhew 
 the better the incomprehenfible EiTence of God : yet for as much as 
 he might be in fome manner comprehended by his Workes,therefore 
 faith he,they tooke thereto the vowels of fome other Name of God : 
 z$ r Q£ Adonaj if it were alone, or of Elohtm if the word Adona\ were 
 ncere it ; andfo it was pronounced.This being Tremelius\v\s opinion, 
 Vrufw wondreth why in the tranflation of the Bible he vfed rhe word 
 Jehovah ; fecing,as it cannot be naturally pronounced ,becaufe it hath 
 no proper vowels: foit can neither be truely read Iebovab t with the 
 prickes of Adonaj , nor (as fome thinke) Jebovi, with the vowels of 
 Elobim. But , it might well enough bee, that Junius hauing the publifh- 
 ing of that Tranflation, after the death of Tremelius^ did rather make 
 it according to his owne opinion then the others. 
 
 Many other proofes I could bring , to winne you to beleeue that it 
 was no eafie thing to come to the knowledge of the right pronunciati- 
 onof y%^7\**: Butjfrom thele which I haue already deliuered,! thiake 
 you may receiuefatisfa&ion in that point. And therefore I will infer re 
 this conclufionvpon the premiiTes, That although Jehovah hadbeene 
 the right pronunciation of the Hebrew Tetragrammatom yet hauing no 
 certaintie of it,it was rafhly done of thofe who dared firft to publifh it 
 for the principal Name of God; efpecially,feeing neither the Apoftlcs, 
 nor any of the Fathers thought it fit to do fo.For,they cannot iuftly fay 
 that it was forborne by them out of any friuolous refpe&.Nay , though 
 the later /«*>« haue turned many laudable cuftomes of their Forefa- 
 thers into fuperftition , as fome of vs Chriftians haue done : yet as I 
 know not how any man will bee able to difproue thofe who fay that 
 this word Tl'Nft^ was rarely fpoken amongft the Auncient Jewes\ 
 So, I fee no reafon why any man fhould peremptorily call that forbea- 
 rance of it a fuperftition. For,they might at firft do it out ofa true aw- 
 ful refpect to the Maiefty of God; and,becaufe they would not fo glo- 
 rious a JVittw fhould be afcribed vnto the Jdoles of the Heathen, did 
 not therefore pronounce it : or cHc, which I rather thinke,they held it 
 a word vnpronounceable; that lb it might myftically exprelTe the vn- 
 fpeakeablenefleof the incomprehenfible Effenceof God, which no 
 Word literally was fufficient to doe. 
 
 ThusmuchI haue fpoken byway of digrerfion, concerning thevfe 
 of the word Jehovah : and I haue,as you may perceiuc,fo farrc expref- 
 fed my reafons of diflike vnto it, as that an ordinary vnderftanding 
 may bee capable of them. Other Arguments I may haue againit it : 
 but thofe who (hall be able to iudge of them, muft haue fome know- 
 ledge in the Hebrew tonguetand thefe may better fatisfie themfelues in 
 Buxtorfhms, Genebrard, Drujius ( learned Gramarians in that Lan- 
 guage) and in many other Authors , which I fhall not neede to name 
 vnto them. Howfbeuer others may be, I am fatisfied ; and fo far now 
 from beingtaken with my olde opinion, that euen this Nouelty fhall, 
 whilft I liue, make me carefull what new things I admit of, without 
 examination. And in \WjVerfon of the Pfa/mes, I haue refolued to fol- 
 low 
 
Chap. 13. A Preparation to thePfalter. 
 
 low the example ofthe Affiles, Fathers, and Auncient Interpreters, 
 who hauc tranflated ft *NTt ^ into that word which fignifies LORD, 
 and is nlfo an Englifh Tctragrammaton\vfe& by our laft Tranflators : or 
 iffortheJV/tffakelhauebeene compelled to expreffe it by fome o- 
 ther words, I hauc for diftin£Konput them into Capitall letters, as 
 thofe Translators hauealfo done. And I haue likewife s as neere as I 
 could,made chcyce or fuch words as might be mo ft proper to theEf- 
 fence of God : though I th'mke it would better be cxpieft by a word 
 that could not be fpoken , if we had fuch a one in our Tongue, 
 as the Hebrtwcs hauc. 
 
 It maybe, it (hall dif-like fome man, that I haue meddled fo farre in 
 this: But I, who am wont in matters of leffe moment to fpeake my" 
 minde without feareof any mans difpleafure, am in refpeel of my felfe 
 athoufand times more careleffe of their eui'U opinion of me in things 
 of this nature. And though I were fure to purchafe the hatred of all the 
 world for it, I would fpeake what my confidence, vpon good confide- 
 ration, fhould perfwade me were fit and neceflarytovtter. What o- 
 ther s mav thinke of it,I know not : it feemes to me no indifferent mat- 
 ter to afcribe a Name to God,which we haue not good Authority for. 
 And I am of his mind, who faid , Deteflandum mihi videtur, Nomen no- 
 vum, mcertum^tftpersgrmum, Deo'imfonere. And as I am far from their 
 turbulent difpoficion, who arc ouer-readie to trouble the confciences 
 offimple men,with new conceits and doubts of thofe things which 
 they haue becne taught in the Church : So, am I euery way as far from 
 their weakeniceneffe, who will haue nothing called in queltion(though 
 neuer fo abfurd and vnwarrantable ) if it hath once beenc receiued, 
 and was at flrft brought in vfe by men that are in great cfteeme a- 
 mon^them. For, I am neither or opinion that the Truth is to be iniu- 
 red, to faueany Teachers credit; nor that any man is in a bcliefe 
 which is not to be interrupted, who feareth to haue it brought to ex- 
 amination. 
 
 But fome perhaps will fay,that it were better to fufferfmall errors 
 to be winked at : left the ignorant peopte,feeing fome ofthe doctrines 
 which had beenc taught them called in queftion, fhould diftruft the 
 Truth of all. Away with thefe bafe earthly policies , in heauenly 
 things :as ifforfooth the facred Truth of God (which is neuer fruitful- 
 ly planted in any heart but by the working ofthe holy Spirit) as if I fay 
 that powerful! truth had need of tricks to catch opinion among men. 
 What though it were but a fmall matter ; thus to mif-name God, or 
 (make the belt of it) to mif-take his Name>Wc know that fmall errors 
 wil in time bring great inconuenienees,ifthey be fuffered to continue ; 
 & matters of litle moment in thefelues may aduantage the bringing-in 
 of fuch as are of greateft confequencetand therefore we ought to fufTer 
 nothing that is amiffe, when we haue meanes without inconuenience 
 to rcforme it. And let vs neuer trouble our minds with needleffe feares 
 oflofinc any louer ofthe Truth, by fpeaking Truth: for, I vndoub- 
 tedly perfwade my felfe, that whatfoeuer it be we fpeake of, we doe 
 then moft powerfully moue others to beleeue vs, when we deliuer 
 what our owne hearts do vnfainedly conceiue to be the right.So haue 
 
 L 3 1 
 
 H} 
 
 What order I 1 
 hauc obferuedj 
 where I haue { 
 roet with the 4 
 word of foure 
 Letters. 
 
ii4 
 
 A Preparation to the Pfalter. Chap. 1 3 , 
 
 IV. 
 
 The Names of 
 Gods people. 
 
 Who are the 
 true 1 frael^ni 
 the true lacob. 
 
 J7-&C 
 
 Ofthe places 
 where God is 
 faid to dwell. 
 
 The habitati- 
 on of Gods 
 people. 
 
 I done in this, euen out of true regard and reucrence to the Maicftie of 
 that great God, of whofe great Namel haue fpoken.And I leaue it to 
 his great-great Wifedome to giue that working therunto,which fhall 
 be according to his own good pleafure. And I am in good hope,t,hat it 
 willnotmif-befeememebeingapriuaternan, to haue difcouered my 
 knowledge, and paffed my fentence in this poynt : feeing it is but the 
 priuate ouer-fight of a few, & not any opinion allowed by the Church 
 of England, which! call in quellion. For (as I thinke) in all our Au- 
 thorized Tranflations,but certainely in the laft,the word Uhounh was, 
 Vpon good premeditation, omitted. 
 
 After my long digreflion touching lehovah, and the Hebrew Tetra- 
 grammaton,! returne to thofe things which I tolde you were to be ob- 
 ierued in reading the Pfalmes : and the next I am to treat of,are the 
 Names whereby the people of God are knowne : which bee thefe ; 
 Jacob JJr del ythc Seed or Sowtsoflfraelor lacob; the Daughters ofSyon; 
 the People of God: the Vine of the Lord; the Cittieofthe Lord; the 
 Counf ell and Congregation ofthe Tuft; the Congregation of God \ the 
 Saints of God ; the Houfe ofGod 3 and fuch like. And thefe Names, e- 
 uen in the Pfalmes, dot as well meane the people of God in the Kin^- 
 dome of Chrift, as thofe in the Church of the Iewes. Yea, we who 
 were ofthe Gentiles, and now are of tjie Church oiChrifi, and fpiritu- 
 allfonnes ofthe Jfoflles by Regeneration, need not doubt to reckon 
 our felues the fonnes of Ifraell, or the feed of Abraham. For, though 
 the Iewes thinke it appertaines onely vnto them, and their Syna- 
 gogue ; yet the Apoflle S. P^»/hath {hewed vs who are the true Ifrael: 
 not thofe which are the Children of the temporall promife , but 
 thofe who are ofthe fpirituall. Yea, thofe Names of Abraham, Ifaac, 
 lacob, and Ifraell, were not impofed by chance, or the counfell of 
 Man ; but they are Names of Grace, and were purpofely giuen by the 
 holy Ghoft : and therefore none can be truely fayd to be the fonnes of 
 thofe Names, ox be cald properly by them,faue thofe who are the chil- 
 dren of Grace. If they might, then fhould the IfmaelitesJLdomites^vA 
 Saracens, who were the fonnes of thofe men, challenge alfo to be 
 Called by thofe Names, as well as the leaves. Where-foeuer there- 
 fore you fhall find , in the Pfalmes,eythei: lacob, or Ifraell, or the Citty 
 of God, or the Daughters otSion, or fuch like Names, vnderftand 
 thereby the people ofthe vniuerfall Kingdome of Chrift : for, if you 
 doe not fo, you may other- while finde fomethings fpoken ofj that 
 will fcarcewell fute vnto thofe Names, if they were applyed to the 
 Nation ofthe Iewes onely. 
 
 Now, becaufe it will be fomewhat neceflary to our purpofe,as I faid 
 before, to know the Names of thofe places where God and his people 
 are faid to inhabite; Firft,I will fpeak of thofe that appertaine to God: 
 and they, as I canne remember them, are thefe ; The Arkeofthe 
 Lord. iheTabernacle. The Temple. The Holy hill of the Lord. Syon, 
 lerufalem, and Heauen.The places where Gods people are faid to dwel, 
 are alio lerufalem, Sjon, the Land of Ifrael, Iudaa,znd the Inheritance 
 ofthe Lord. Here,you muft know, that by the places wherein God 
 is laid to dwell, the Church of Chrift is vnderttood, both the Militant, 
 
 and 
 
 -J 
 
Ciiap. 13. A Preparation to the P falter. 
 
 11 
 
 & Triumphant in which He is continually reft dent : the Militant being 
 ficrnified by the Tcrrcftriall p"laces;&: the Triumph St,by heauen it felfe, 
 which is molt properly called the feat of God. In like manner, by the 
 places wherein the people of $od are fayd to inhabite, is the Church 
 alio nWified. And as the Names dilfraell and Iacob^ &c. were not to 
 be amn-opmted onely to the Synagogue of the /ewes, as aforefaid : no 
 more did the Names of the places of their MaterifRI dwellings fignirie 
 onely their temporall Countrey ,• but the whole Congregation of the 
 fakhfuil } and that for the mod: part throughout all the feuerall Ages of 
 the world.For,the Names of thofe places are indeed Spiritually haue 
 much relation to the condition of the Church of Chrift; whereas they 
 haue Sometime little or nothing agreeable to the condition or nature 
 of thofc Material! places. For, the Cittie J eruj alem , which is Interpre- 
 ted,The Vijion of 'Peace , was,during the Ierves temporal] goucrnment, 
 feldome at peace, or free from troubles : But, in the New Iewfalem, 
 winch Chrift buildcd, all thole who come thither, (hall finde the true 
 peace orGbd,- which pafleth all vnderftanding ; the peace of confei- 
 ence : and a peaceable reconciliation of that breach betweene God 
 and Man, whi. h the DiueU had malicioufly made. Yea, There are all 
 the Nations of the World, and men of all conditions vnited by faith in 
 Chrift, and brought to Hue peaceably and charitably together, as Ci- 
 tizens of one Citric , or rather as Brethren of one Familie. Nor in re- 
 fpc£t of the Signification of the Name onely,may the Church of'Chrift 
 be called the new femfalem, but in regard alfo that from thence and 
 there it tooke beginning ( for, in that "place did the holyGhoft firft 
 defcend, and from thence were they fent who firft builded this fpiritu- 
 all Cittie, and published the kingdome of Chrift throughout the 
 : world) as great Riuejrs are many times called by the Names of the pla- 
 ces from whence they firft Sprang. But ifyou fearch out the Significa- 
 tions of all thofe Names by which the people of God are named,or of 
 the places where they are Said to inhabite, you Shall fee that euery one 
 of them doth more properly fee forth the condition of Chrift his Spiri- 
 tual! kingdome and people, then it doth either the eftate of the Iewes, 
 or the Countrey of Paleftine. • 
 
 Note here alfo, that by the names of the places,afbre Specified, where 
 God is fayd to dwell, the Church of Chrift alone is notalway vnder- 
 flood, but ibmctime Chrift himfelfe: as, in this place of the Bit Pfalme, 
 But I wdlcvme into thine houfe in the multitude of thy mercy \andin thyfeare 
 Willi worfhip toward thy holy Temfle.Vox, here, although I know not 
 whether any Expofkors haue fo vnderftood it before me, I will vnder- 
 take to proue,that by theTemple,in that place, the Prophet intended 
 Chrift. For, if by the Temple he had meant the Materiall Temple of 
 Solomon , as feme expound it, th en he muft intend by the Houfc of God 
 in the fame place the Temple alfo ; feeing if one be taken literally, then 
 there is no reafon but both Should be fo expounded. And to my vn- 
 derif andiiig it were no proper fpeech to fay, I will goe into the Tem- 
 ple, and pray towards it : for, how can I looke towards that place in 
 w! rich I am ? If they will fay that by the Temple, that part of it called 
 
 Santtum SanU&rum was there meant, which might indeed be, & make 
 • L 4 plaine 
 
 The true 
 peace is in the 
 new lerufalem. 
 
 Pfal. 5.7* 
 
Pfal.x.2. 
 
 1 16 A Preparation to the Pfalter. Chap. 1 3 , 
 
 plaine the literall fenfe of that place : yet they muftyeeld alfo, that it 
 fpiritually meant Chrift, or elfe I (hall rather fuppofe them laves, then 
 Chriftians, by their Expofition; feeing neither that which they cal- 
 led the outward part of the Temple, no^the Holy of Holies y hzd bcene 
 any thing to vs, if they had not ferued to figure out vnto vs Chrift and 
 his Church : as they well did. And therefore thofe words of the Pfalme 
 may truely be read irfthis fenfe ; Itruflmg in the multitude of thy mercies, 
 and not in mine mne righteoufnejfe, will enter into thy f ami lie, which is 
 the Church and Congregation of Saints ; and will there, reverently worfh'tp 
 thy Deitie, in that Humanities wherein thou art well p leafed to 
 dwell. For, indeed the Ar^e, the Tabernacle, and the Temple, were 
 Types of the Humanitie of Chrift : and by them was reprefented that 
 perfect b'odic, in which the Deitie was to inhabite. Wherefore Chrift 
 himfelfe called his bodie a Temple : as it appeares in S. Johns Gofpell, 
 where he fayd, Dejlroy this Temple, and I will raife it vp againe in three 
 dayes. For,it is fayd a little after, that he fpake it of the Temple ofhis 
 bodie* 
 
 Moreouer; It is not vnlikely, but in thefe Pfalmes you may happen 
 ondiuerfe places where the Prophet, fpeakingof the Law of God, 
 may giuefome attributes vnto it which feeme improper, or contrary 
 to fome other places of holy Scripture : as for example, the Pfalmes 
 doe impute to the Obfef uants of the Law of God , the greater! per- 
 fection; and fo much, that there feemeth nothing elfe required to the 
 making ofvs eternally happy : Whereas the Apoftle S . Paul,m his 
 Epiftle to the Romans, faith, That if they which are of the Law,bec 
 made heires of true felicity ; then Faith is voyde, and that the promife 
 made,is of no effecX And diuers filch feeming-ContradicHons there 
 be , where indeede none are. To avoyd thefe doubts, you rauft know, 
 that the Vniuer fall Law of God, which hath beeneeuer one and the 
 fame in Effence, throughout all the Ages of the world, is knowne by 
 diuerfe Names, according to the diuerfe effects thereof. Sometime 
 it is called the L<m\Sometimc the Word of Cod. Sometime his Decree. 
 Sometime Precepts or Statutes. Sometime Commandements : Other- 
 while Teftaments y Couenants Judgements. The Way of the Lord,Truth, 
 Mercies, Peace ,and fuch like. 
 
 It is moft properly called the Law , in refpecT: that it bindcth to 
 the obferuance of fome things; and this Name is fometime vfed with 
 regard onely to the ftric} obferuation of the Law, according to the 
 Iewi(h perfomiance of it : In which fenfe Paul vnderftood it in the 
 place afore ipoken. Otherwhile againe it is taken more largely, and 
 hath refpedt to the whole word ofGod, which comprehended! all the 
 circumftances by which the meanes of Saluation isderiued vnto vs, 
 from the time of our flrft Fall,vntill the Reuelation made vnto S. Iohn: 
 & in that fenfe it is moft vfed in the Pfalms.Yca.,this is the Law which 
 brings him to bleffednefle, who meditateth thereon day and night. It 
 is called, TheWordofthe Lord, in that it was infpired by the holy Spi- 
 rit into his Prophets and Euangelifls, who publifhed it at his appoynt- 
 ment. It is called Statutes, or Precepts, in that it forbiddeth fome 
 
 Ioh. 1. i*h 
 
 V. 
 
 Of the Names 
 oftheLawof 
 Fod. 
 
 Pfal.1.1. 
 Roto.4. 
 
 thing which God would not haue done.In that it willeth good things 
 
 to 
 
c\ 
 
 22 
 
 p. I 3- 
 
 A Preparation to the Pj alter. 
 
 ll 7 
 
 to be performed, iris called a Commandemeni. In that it beares tefti- 
 rnony of the loue of God, and witnefleth the comming of the Mejfias, 
 it is called Tefttmomes.lt is called the Will of God ,becaufe we are there- 
 by taught and informed of his will and pleafure. It is called theRigh- 
 teoxfhejje of the Lord y becaufe it itiftifies thofe who delight in it. It is 
 tearmed a Comnant, becaufe it was giuen with Conditions.lt is called 
 ludgcraents , for that it declares the punifhments, and rewards of 
 good and euill. It is called a Teftament, becaufe it was confirmed by 
 the death ofChrift; and is the Euidence by which wee are made the 
 heircs of the kingdome of Heauen. It is called a Way, becaufe it leads 
 and directs vs in the onely meanes and path to eternall life. It is called 
 the Truth , for that it was wholly and truely fulfilled in Chrift. It is cal- 
 led Mercies^ in that it treats of our Mercifull deliuerance by Iefus 
 Chrill; who being the onely Sonne of the euer-beingGod,vouchfafed 
 to die for our Redemption. It is called Peace, in that it is the meanes 
 ofour pence and reconciliation with God. By thus many Names, at 
 the leaft, is, the Law of God diftinguifhed in the Pfalmesiznd you muft 
 note, that many of them are fometime vfed with an vniuerfall refpe£t 
 to all tbefe properties, and fometime with regard onely to fome parti- 
 cular effects. Which if you diligently obferue, you {hall be able to 
 make fo good didinclionbetweene the places where the Law isfpo- 
 ken of, with refpeel: to the whole Effence of it,and where not,that you 
 fliall fee the Scriptures are free from all manner of contradiction. 
 
 I haue already tolde you in this Chapter , that it was neceffary alfo 
 for their better vnderftanding , to know by what Names the Deuill 
 and his Synagogue are to be knowne rand they arc fuch as thefe; The 
 Synner (in fome places) thzVngodly , Edom , the Sonnes of Edom, 
 Babylon ,Bttls ofBafan, Doggs^S corners, the Percenter ,the Prowd,thz 
 OppreJJcr,the PurJ uer, the Paw of 'the Lyon; and the Heathen (before 
 their calhng) with fuch like. Which you fhould well obferue, left 
 you fajl into an vncharitable application of the Pfalmes, as fome haue 
 done. For, you fee there are many places in that facred Booke, which 
 containe n.oft bitter imprecations. And I haue heard many irreligious- 
 ly iu Mine, that by the example of Damd, wee might both curie thofe 
 that were our enemies, and pray againft them : elfe( fay they) Vautd 
 himfelfe did not well, in making fuch horrible imprecations againft 
 his Aduerfaries. But they are in a great error, and I wonder how they 
 dm ft make fuch vncharitable conft'ruftions ofGods Word,& draw fo 
 deuillifh vfes from fo heauenly Doctrines. Farre is it from my beleefe, 
 andfarreletkbefromany good Chriftians heart, to thinkethatfo 
 good a man as Dau:d,wcu\d meercly in his owne particular caufe 5 run 
 fo much wide from the Doctrine oithatMeJfiaswhoTnhec fbrefaw, 
 as to lay vpon his enemies fo many horrible curfes,as we finde in forne 
 ofhis Pfalmes : we read that hee was a man of a better temper. For, 
 When Shemei reuiled him to his face , to make him odious to thofe few 
 that followed him,in the troublefome time of Abfolotis rebellion; 
 yea though he did it at fuch a time , and in fo defpightfull a manner, 
 that it mooued them who were prefent to be earneft for reuenge, and 
 had bcene enough (in my opinion ) to haue fired the coldeft blood, 
 and vrged to impatience the gentleft heart: yet he was fo farre either 
 
 from 
 
 IV. 
 
 Of the Name* 
 by which the 
 Deuill and his 
 Synogoguc is 
 knownc. 
 
 Whether wee 
 haue any war- 
 rant out of the 
 Pfalms to curfc 
 our enemies. 
 
 The Impreca- 
 tions and cur- 
 fes in the 
 Pfalmes, againft 
 whom they 
 are intended. 
 
 ^.Sisa.l6.$. 
 
n8 
 
 A Preparation to the Pfalter* Chap. 1 3 , 
 
 Act.x.i*. 
 
 from feeking reuenge, or returning fo much as ill languagejthat he re- 
 buked fuch as perfwaded him thereunto, and referred the auenging of 
 his caufc to God onely. 
 
 This I fay we find ofDattid, and this,together with other good rea- 
 fons, makes me confident of his charitie towardes his enemies. But, 
 fomc will thinke, What meanes he then by his Curfes and Prayers a- 
 gainft them ?efpecially thofe dreadful! imprecations contained in the 
 hundred and ninth Pfalme ? Surely, he meant well : for he intended 
 them againft the enemies ofChrift,euen againft theDiuell and his ma- 
 lignant Churchjwhom he forefaw fbould be Traytors to the Anointed, 
 or persecutors ofhim and his kingdome : and wherefoeuer any fuch 
 name or expreffio as aforefaid is found, there are thofe vnderftood.And 
 to the end you might the better foconceiue it, I haue here giuen you 
 this obferuation of the Names, by which the Diucll and his myfticall 
 bodic is to beknowne. But indeed that One who is fo particularly and 
 fearefully curfed in the hundred and ninth Pfalme afore-mentioned, 
 was fftdas, whom the Prophet forefaw fhould betray his Maifter and 
 our Sauiour.For,it appears not onely to be fo applied by the Authori- 
 se offomeExpofitors, writing vpon that place: but for better proofe 
 thereof, that Pfalme is cited in the firft Chapter of the Atts, as a pro- 
 phecy intended, and by the Iudgement of God, verefied vpon that 
 Traytor. Againft him I fay,and fuch enemies of the Church of God, 
 was this and other imprecations made.Nor did they proceed out ofa- 
 nyblind and inconfiderate zealc ( fuch as poffeft the Difciples cfChrift 
 when they wotild haue hadleaue to command fire from Hearten todc- 
 ftroy thofe that would not receiue him) but he knew of what Spirit he 
 was; and being warranted by that Spirit^hath therc,by way of impre- 
 cation, Prophetically pronounced the Curfes,whkh God had decreed 
 to bring vpon thofe wicked ones. 
 
 But if I fhould grant ( as peraduenture in fome places I might) that 
 in fuch imprecations, the Prophet had refpe&tohis owne particular 
 caiufes it makes neuer the more for their purpofe who would main- 
 taine it lawfull for vs b y his example to curfe thofe by whom we haue 
 receiucd Iniuries. For,we muft not concciue, that Dauidwzs mooued 
 theunto, by the intemperancie ofhis AfFe6t'ions, as the defire of lome 
 priuate commoditie ; or to haue his owne reuengfull humour fatisfied, 
 as it often hapneth to men of malicious difpofitions, when they ima- 
 gine themfelues wronged : But we ought rather tobeleeue, that hee 
 being a Prophet,had for his comfort and inftru£uon,thofe Iudgemcnts 
 which God minded to inflict vpon his enemies,reuealed vnto him by 
 the diuine Spirit ; and fo madepropheticall prayers againft them, in- 
 cluding that which was diuinely manifelted vnto him concerning his 
 oppreflbrs. Now,there being no fuch reuelatioa made vnto vs, we 
 ought not therefore to make any fuch imprecations againft our Ad- 
 uerfaries in our priuate Quarrels. Moreouer : that might be lawfull 
 for Dawd, which cannot be in this kind proper for vs to doe; in regard 
 he being aKing,thofe iniuries were not fo much againft him as againft 
 the good of a whole People : Or,becaufe God who had of daincd his 
 Aduancement, wasdif-honoured in their opposition, therefore per- 
 haps 
 
Chap. 13. A Preparation to the P falter. 
 
 "9 
 
 haps he fo prayed agairtft them with regard not to his owne iniurics, 
 but to their contempt of God, And indeed there was no furrering or 
 abufe whereof it can be fayd t)amd complained in thefe Pfalmes t in 
 which he alone was touched in his owne particular; but being a type 
 of Chrift, Chrift fuffered in him : and be refpe£ing not thofe Wrongs 
 as they touched himfelfe,prayed and Prophecied vengeance for them, 
 as he forefaw they concerned Chrift. Thus muft you vnderftand all 
 thofe places, where you finde any fuch fpecches which may feemc op- 
 pofite to the Charitie of the Scriptures ; and this yee cannot well doe, 
 till you know that by the Names and Termes before mentioned, the 
 Diuell and the wicked,his Adherents, were vnderftood. 
 
 To make you the fitter for pervflng the PjaJmos with vnderftanding, 
 I haue yet fome few things to aduife you of.Onc isj that you ftudie to 
 be as perfect as you can in the whole volume of 'the holy Scriptures: 
 for, all the world isnotable to fetforthfuch a Comment, as they are 
 vntothemfelues. And there is no other Booke of holy Writ, which 
 requi re th to vnderftand it fo cxa£ta knowledge of the Scriptures in 
 generall, as doth thePfafaes. For,as I told you alreadie in this Trea- 
 tife, the Prophet did make diuers paffages thereo^the ground- worke 
 and firft Obie£ts of his contemplations : and if you beginne not at the 
 foundation, you will neuer be able to difcouer the right manner of hi$ , 
 building. But thofe parts of holy Writ, which yoti ought to be moft ! 
 readiein aboue the reft, are the Bookes of&w»w//,and the KiKgs,\\ith 
 the Hiftories of the Euangeltfis and Apofiles. For,in the flrft,the prin- 
 cipal things that concerned. Dauid and Sattl are mentioned; which will 
 helpe to make plainer the Z,r'taw//fenfe : And in the other, thofe which 
 appertaine to Chrift are deliuered, who is the Key otbanid, aud he by 
 whom you muft open the Spiritual! and moft profitable Senfe cf that 
 heauenly Booke* Yea, if you will but take a little paincs to confider 
 thofe things which are ParabolicaHy and darkely deliuered in the 
 Pfalmcs y yo\i {hall finde them to be admirable predictions of fuch . as 
 were phinely fulfilled and verefied in Chrift. And you that doe yet,but 
 for fafnion fake, fpeake well ofthofcMyftcries, vpon others reports, 
 or becaufe you dare perhaps doe no otherwife ; euen you fhall haue 
 your hearts filled with that admirable delight in their depth and thefa- 
 tifaction which they giue your foules, as you fliall not chufe but re- 
 ceiue thence the greatcft contentment, the world can be able to af- 
 ford you. 
 
 And for your more profitable reading of thefe Books; I now remem- 
 ber a note that fhall not be vrrworthy your learning : which though 
 it might haue heene more properly fpoken of in, another Section ; yet 
 rather then it fhall be omtttedj will abruptly thruft it in here. And it is 
 concerning the words For ewrrwhich riioft vnderftand to fignifie cuer- 
 bftttigly ,euen to Etemttie ;ard therefore it hash ^brought the truth of 
 feme fay ings of the Scriptures in qucftion with many. For, fay they, 
 God hath in his word promifedthatthis or thatihafl reaiaine for euer ; 
 neuerthelefTe,we fee that thofe things are now come to an end,& how 
 then can his promife be true ? For their fatisfa&ion herein, they muft 
 know, that the words For efter, are the fame with inJeeuUm, that is, 
 
 words 
 
 VII. 
 
 Of the Hifto- 
 ries of the Old I 
 and New Te- 
 ftamenr, what I 
 they helpe to- 
 ward the wi- 
 der ftanding of j 
 the Pfalmes, 
 
 The Key of 
 
 Dauid uCbrifi. 
 
 The words Tor 
 ««fr,how they 
 are 10 be yn- 
 
 deiftood. 
 
12,0 
 
 A Preparation to the Pfalter. Chap. 1 3 , 
 
 ii 
 
 2 Sam. 7. 16. 
 
 1 Kin. 9. 3< 
 
 Of the word, 
 For. 
 
 Flam, in para- 
 pbra. prrfat. 
 
 How men 
 ought to come 
 prepared for 
 the ftudie of 
 Gods word. 
 
 words exprefling the whole Terme of any one Age, in whatfoeuer 
 thing it be : and it is tyed to no certaine Number of yeares or dayes; 
 but the time meant is longer or ftiorter , according to that Age 
 which is proper to the thing whereofwe fpeake. As for example, if 
 we fay the Sunne and Moone (hall endure/or euer, then we meane they 
 {hall continue fo long as the Age of the world (hall be, euen through- 
 out that whole Aee which they are to laft,& no longer. So, where God 
 made this promite vnto !>**«/, faying, Thy Houfe and thy Kingdome 
 (hallbeefiabltjhedfor euer before thee ; thy Throne (hall be efiablijhed fir 
 titer : Euen by thofe words the Prophet vnderftood that his temporall 
 Kingdome mould laft the Age appointed for it, to wit,vntill the com- 
 min° ofChrift -.and that in him his fpirituall kingdome ihould remaine 
 without end. 
 
 In like manner, in that place where the Lord fayd vnto Solomon , He 
 had hallowed the Temple which he had builded, to put his Name there for 
 euer. You mult vnderftand thofe words For euer, to fignifie in the li- 
 terall fenfe that Time or Age onely,during which the materiall Temple 
 was to continue,as a Type of the Humanitie of Chrift. And in the my- 
 fticall fenfe ( in which fenfe it was principally fpoken ) you muft vnder- 
 ftand it, to intend the Temple of Chrifts bodie,in which God hath put | 
 his Name to remaine there eternally: yea, according to his promife 
 in the end of that Fir/* before mentioned, His eyes, and his heart {hall 
 be there perpetually . But,that thefe words, For euer, are with vs vfually 
 taken for no longer time then one Age; we are taught it in thefirft of 
 LittletonsTenures : and euery plaine Countrey man is able to tell you, 
 that in Lands giuea or graunted vnto you for euer, without thefe words 
 *nd to your hwts ; you haue no eftate of Inheritance, but for Terme of 
 
 life onely. 
 
 Of one thing more I will here alfo fore warne you ; left (as Flami- 
 
 nitis fayth) it fometime trouble you to vnderftand the coherence of the 
 fenfe,in the Booke of the Pfalmes : andit is,that the word For ,fo often 
 there in vfe,doth not alway ftand for the explanation or manifeftation 
 of caufes, but fometime for an ornament of fpeech ; and for the more 
 ftron°- alfeueration of that whereof he fpake : of which nature are qui. 
 dem,mehercle, or profeBo among the Latwes ; and verely, or indeed, 
 with fuch hke among vs. And without this Caueat,many places will 
 appeare obfcure:which you fliall well enough be able to make plaine, 
 after you are thus made acquainted with the vfe of that word. 
 
 And now I come to the laft Inftru6tions, which I here purpofe to 
 commend vnto you,who truery delire that excellent fauin^ knowledge 
 which is to be gotten out of thebleffed Hymnes of Dama. And I be- 
 feech you to heed them : elfe you wili neither be rightly capable of the 
 Rules afore deliuercd,nor any way bettered by that knowledge which 
 you mail gaine. Firft, your mindes ought to be fo well prepared with 
 a reuerent opinion of the excellencie of thefe myfteries, that it may 
 truely beget in you an vnfained loue of their heauenly knowledge. Se- 
 condly,you mutt endeuour this ftudie with fuch finceritie of heart,that 
 ( as much as pofliblc may be)you might vndertakc it with bodies free 
 from the ordinary pollutions ofSinne. For> as a learned Author fayth, 
 
 The 
 
Chap. 1 4. A Preparation to the Pf alter. 
 
 in 
 
 The Bookes of the holy Word, arc that facred Hill of God,on which 
 he that prefumes to afcend, in the fhape of a Man, with conditions of 
 a Beaft, fhall be ftoned to death : that is, where hee looked for life and 
 bleflednefle, he fhallfuide death and cternall miferies. In this Hill is 
 God himfelfe conuerfant, deliuering forth wholefome Precepts vnto 
 his People rand whofoeuer will heare the Effector of all good things 
 thence fpeaking,muft enter that glorious Cloud which compalfeth it, 
 witha minde that hath caft afide the thoughts of vaine and tranfitorie 
 things ; and endeuour to efchew all manner of intemperancie,whether 
 it be of hand, tongue, or eye,&c.Yea,he muft take heed, that he come 
 not by the proud meanes of humane knowledge ; but in trlie Chriftian 
 humilitie, and meekeneffe of Spirit : for, to no other will the diuine 
 Wifcdome vouchfafc to maniteft it felfe. Being thus prepared, 
 who euer thou art, thou maiit boldly knocke ,to haue thefc myfteries 
 opened vnto thee, and freely afcend the high Mouritaine of diuineft 
 knowledge. 
 
 But,that thou mailt the better obferue all thefe my directions, and 
 be inlightned with whatfoeuer elfe fhall be neceffary for this purpofe ; 
 direct thy prayers to God, for his continuall affiftance : and heartily 
 entreat him that he would be pleafed by his holy fpirit to fan&ifie thy 
 meditations, and to giuehis bleflingto thy labours. Without which, 
 this which I haue counfelled, and all thou fhalt endeuour, will be in 
 
 vaine. 
 
 Chapter XIIII. 
 
 I. OftheEzccWcnckqfthePfalmcs, in regard of their 
 Author, their Matter, their Yormc y and their End. 
 
 II. O/the/undry Vfes -which a Chriftian may haue of 
 them : Ho-w -powerfully they haue -wrought, both 
 with the Children of God^andagainft their Enemies : 
 and why the formes ^Prayer njfed in the Pfalmes, 
 and holy Scripmxc y excell all other. III. Ofcertaine 
 Abufes ^hich are to be auoidedin the Singing and 
 application of them : and what Reuerence is required 
 in their Vfe. IV. A (hort Petition for a blefsing 
 <-vpon this Worke. 
 
 Hat I mightnot feeme to haue made a large difcourfe, 
 vpon a fubie& of little moment, I thought it not a- 
 miffe to deliuer fomewhat concerning the Excellence 
 of the Pfalmes. Yea, although it be farre beyond my 
 power,to fet downe the true value of fueh incompafa- 
 
 M ble 
 
 Theneceflary 
 yfc of prayer 
 for our vnder- 
 
 ftanding of 
 the Pfalmes. 
 
 I. 
 
112, 
 
 A Preparation to the Pfaher. Chap. 1 4. 
 
 Of the Effici- 
 ent caufes of 
 the P/almcs. 
 
 Of the Matter 
 of the Pfatmcs. 
 
 Materia ex qua. 
 
 Materia de qua. 
 
 i.Cor. 10. n 
 
 Eufeb. lib. de 
 preeparali. £- 
 uangel. 
 
 Greg. Moral. i. 
 cap. 10. 
 Auguji. contra 
 Faufi. 
 
 blelewelstyetlhauevndertakento fpeake fo much as I am able to 
 expreffe of them;inhope That little fhal from fome gaine a little more 
 refpe£t vnto them then hitherto they haue had ; and that fuch who 
 haue not yet fo reuerent an efteeme of them as they ought to haue, 
 may be hereby made fomewhat better acquainted with their worth. 
 For, whether you haue refpecl to the Author, the Matter, the Forme, 
 or the End whereunto they were compofed ; in all thefe,their Excellen. 
 cv* appeareth. Their ./4#^0r,oi; Efficient caufe, is doubly confidera- 
 ble; and is either Principall, or Inftrumentall.The Inftrumentall Effici- 
 ent caufe, was that famous fhepheard,and renowned Kme^Dauid : the 
 Principal was the holy Ghoft, as I haue already fhowne you in the be- 
 ginning of this Treatife. And if any writing be more worthy honor, in 
 refpeel of the Authors, I defire for euer to be deceiued in my opini- 
 on. 
 
 As for the Matter of the Booke, it requires alfo a twofold con fide- 
 ration, and then you fhall perceiue in it a double excellence; for, it ex- 
 celleth in refpe6t both of the Matter out of which it was taken, and 
 the Matter of which it treateth. Materia ex qua, the Matter out of 
 which it is compofed, is the holy Scripture : yea, it is a true part there- 
 of it felfe,and fuch, as I may wel call it an Epitome of the whole volume 
 of Gods word:for,it contains in briefe whatfoeuer Mofes & the reft of 
 the Prophets haue deliuered at large, whether it beofdiuine woifhip,the 
 duties of man towards man, relations of actions paft,or Prophecies of 
 things to come. And out of the New Teftament, though it could not 
 be taken, becaufe that,was fince this, in time, yet doth it in a manner 
 comprehend the whole docVine of the Euangeltfts and Apoftles. Yea, 
 the moft profitable fubie&s which humane Authors haue imperfectly 
 treated of, are here more perfectly handled. And of euery knowledge 
 it includes fo much,that,as,fome reuerend men haue thought,ifwehad 
 but this one booke left, we might thereby become learned. 
 
 Now, Materia de qua, the Matter or SubieU whereof it treateth, is 
 Chrift : for, indeed neither the Pfalmes, nor any of thofe things deli- 
 uered in the Old Teftament, were written in refpe£t of themfelues,but 
 of Chrift and his Church, being fuch as were tocometopafTeinthe 
 New Teftament : and all that was either fayd or done in the one, were 
 but types or Prophecies of fuch as were to be performed in the other. 
 All things, fayth the Apoftle, happened vnto them in Figures •; and were 
 written for our learning, vpon whom the Endes of the world are come. And 
 Eufebius faith, that all the Old Law was nothing but a preparation to 
 the Gofpell.S. Gregorie fayth, As the Sunne fends before him the Day- 
 flarre, and other Starres,to (hew the approach of the Morning : So, 
 Chrift fent before him the Patriarchs and Prophets, to fignifie his com- 
 ming. AftgXzyth, that there is nothing written in the Old Teftament, 
 but what did either foretell or prefigure Chrift : yea, all that is rela- 
 ted in the facred Chronicles of the Kings of Ifrael and Iudah y Ao^\ fome 
 way concerne C&r*/?.For, when there happened out anyacl: of theirs 
 which was impertinent to him, thofe Chronicles fend the Reader to 
 feek them in another Booke,which was written ofthe a6ts of fome of 
 thofe Kings,& fincc loft,as nothing to our purpofejwheras that which 
 
 is 
 
Chap. 14. A Preparations tbePfalter. 
 
 1*3 
 
 is profitable,remaines,and was perfectly fulfilled in the New Tefta- 
 ment ;doubtlefTe,eucn in the meaneft circumftancc .-according to that 
 faying of Mathew, Not one Iod or Tittle of the Law (hall pajfe, vntillall 
 be fulfilled. And indeed he that reads any part of the Old Teftament, 
 and therein vnderftands not Chrift to be Materia de qua, the fubieft 
 principally there treated of, vnderftands nothing to any purpofe, as I 
 haue formerly told you* And furely if you hauerefpe£t vnto the Scrip- 
 tures, as a Hiftory of the Nation ofthe /f»w,or relations of their An- 
 tiquities on ely, you much abufe them : for, it was far from the intent 
 of the holy Ghofi, to be their Historiographer ; and in that refpe&it 
 will be found, to want much of a compleat Hiftory. 
 But, as I fa yd, the matter whereabout the Pfalmes are principally em- 
 ployed,is I ejus Chrft,xhe Sauiour of the world; and fuch things as con- 
 cerned m and his Church : yet in the fetting forth thereof, and by 
 the fundry circumstances appertaining thereunto,are very many other 
 of the belt knowledges deliuered alfo vnto vs. Thence we may be in- 
 ftrufled in Theologic in general!, in Prophecie, in Poefie,in Morality, 
 in Hiftory,in Naturall Philofophie, in Aftronomie,- in matters Politi- 
 cal, Oeconomicall,or whatfoeuer Science may be neceflary for a good 
 Chriftian. Would you be informed of the Creation, of theeftatc of 
 Maninhisinnocencie, of his Fall, ofhis finnes Originall and AcTuall, 
 ofhis meanes of Redemption, ofhis Iu(tification,ofhis San&ification, 
 . and forgiuenes of fin by Grace,of the difference betweene the Law & 
 -the Goipel,of the Comon- wealth of the Iewes,o£ the beginning ther- 
 or^ of their profperities,of their captiuities, of their returnes into their 
 Countrey, of their laft and great Apoftafie, of the calling of the Gcn± 
 tiles vnto the faith ? or would you at once be fatisfied in all thefe ? you 
 may in the Pfalmes haue your defire. Moreouer ; there you mall finde 
 vertue commended, vice reproued, goodncffe rewarded, and vnrigh- 
 teoufneffe punifhed. Againe ;here are fome Hymnes in which we are 
 inftru&ed how to pray vnto God, fome that teach vs how to prayfe 
 him, fome are formes or patterns of thankefgiuing,fome fet forth the 
 power of God, fome recount the order ofhis Workes, fome teach vs 
 his Attributes, fome manifest his prouidcnce, fome relate his Iuftice, 
 fome extoll his mercie, fome paint forth the miferies of this life, fome 
 defcribe the bleflcdneffe of the next, fome fhew the horrors of a guil- 
 tie confcience, fome the end ofthe world, fome the refurre&ion of all 
 flefh, and forne(after all thefe) theludgement to come* 
 
 Though all the Bookes of holy Scripture were giuen of God by in- 
 fpiration, and are profitable as S. /W/faythfor do6trine,forreproofe, 
 for correction, and for inltrucYion, feruing to enforme vs in the true 
 knowledge of Chrift and the way to eternall life : yet, doubtlcfTe it 
 cannot be denyed,but that fome bookes ofthat facred volume may be 
 preferd before the other,for particular refpe&s wherunto they do more 
 powerfully ferue. And as the gifts of the holy Spirit are diuers, in 
 fome more, in others leffe eminent :So, the fame light of diuine wife- 
 dome, which Peter calles a light fhining in a darke place, appeares in 
 fome Bookes of holy Scripture more brightly then in others. And A- 
 thanafiHsfedfcvcL^ ofthe Booke of the Pfalmes fay th, that befidc the 
 
 M a agreement 
 
 Mat. 5. zS. 
 
 1 Tim. $>i6> 
 
 z Cor.zi.7.8.9 
 
 1 PCC. Z.I;?. 
 
 Atban. inepift. 
 ad Mar cell, de 
 P/almorJnterp. 
 
ii4 
 
 A Preparation to the Pfalter. Chap. 1 4. 
 
 The excellen- 
 cies the 
 Pfdmes. 
 
 Auguft. inprtf. 
 inpfal. 
 
 agreement and cqualitie which it hath with other Books of holy Scrip- 
 tures, it hath alfo this peculiar miracle,That all the motions, cogitati- 
 ons,changes,& affections of the mind,are there exactly painted forth, 
 and exprefled to the full. 
 
 The Bookes of the Law fhew vs what is forbidden or commanded 
 to be done. The Prophets are cfpecially employed about Prophecies 
 and foretellings of the comming of the Mejfias. The Hiftoricall books 
 relate thofe acts of the Patriarchs and Kings,by which Chrift was pre- 
 figured : but out of the Tfdmes all thefe are learned : and therein the 
 Reader feeth,as it were in a Glaffe,the affections of his own heart dill. 
 couered; and not difcoueredonely, but redreffed alfo, if he will enter- 
 taine the graces which are thereby proffered vnto him. Other Bookes 
 hauc prohibited that which is euill : but in this we arc inftructed how 
 we may (hunne that Which is prohibited. Other Bookes command re- 
 pentance : this tcacheth how to repent. Other bookes perfwade to 
 Patience and hofe\l\i\s begets them in vs, and teacheth vs fpeeches and 
 carriages, becomming men endued with fuch vermes. Other writings 
 exhort vs to fuffer perlecution gladly, for Righteoufneffe fake :This 
 teacheth vs what to thinke in thofe Perfections, what to fpeake and 
 how to behaue our felues in all our trials. Other Scriptures admonifh 
 vs to prayfe and glorifieGod : this fhewes vs how and in what words 
 we ought to doe it* In other Bookes thofe things are handled which 
 feeme to concerne others : In this, thofe things are directly treated of 
 which plainely and neerely touch our felues,euen our eftates and affec- 
 tions; in fo much that we finde our paflions exprefled in thofe words, 
 which we may properly make vfe of, as our owne. 
 
 S. Angnft'mt fpcaking of the Pfalmes y fayth, that they are the Ioy 
 of the mind,thereft offoules,the charming rod ofpeace,that can both 
 allay the flouds & ftorms offeare,& aflwage the fury of vnruly affecti- 
 ons : they mitigate the rage of anger, reftraine wantonnefle,perfwade 
 to loue,appeafe llrife,reconcile enemies, put the Diuell to flight,bring 
 Angclles to our fuccour, mitigate the labour of the day, and make fe- 
 fecure amid the terrors of the night.They are the guard of Infants,the 
 perfection of young-men, the comfort of old-men, the ornament of 
 women, the beft companion in folitarineffe, and the finging of them is 
 a worke for Angels to be employed in. 
 
 But yet,me tnrnks,I haue not fpoken enough of the excellent matter 
 of me Pfalmes ,nor fhal I euer be able to vtter what I defire to fpeake of 
 it. For,they are deepe Myfteries,and facrcd Oracles,of which the holy 
 Ghoft is Author; whofe incomprehenfible wifedome hath made them 
 rather to be fubiects of admiration,then to be fet forth by the ineffici- 
 ency of humane praifes.There,a Chriftian hath al the agonies,miferies, 
 and afflictions or his foule,euen to his hand,defcribed, and the meanes 
 fet downe how to efcape thofe huge ouer-whelmings. There he hath 
 Rules and formes of the right way of praifing and worfhipping 
 of God ; and that not by precept alone , but by example , whereby 
 he may be the better inftructed in thofe duties. Yea, whereas he hath 
 a great many troubles to wade through in this life, and innumerable 
 troupes, both of fpiritual and temporal Aduerfaries to combate with- 
 
 all: 
 
Chap. 14. A Preparations ihePfaher. 12-5 
 
 all • there he hath not onely an Inliru&er to aduife him how he fWd 
 march awinft them, but hehath alfo the Prefidents of a braue Lea- 
 der to follow, aCaptaine skilfull in the fplrituall warfare,and one who 
 hath in hisowneperfon ad uentured through thofe dangers hee is to 
 paiTe. There, as by a skilfull Mufter-Maifter, or profeflor of defence, 
 he is direaed how to manage his Armes ; and made afwell acquain- 
 ted with meanes to ward and keepe offthe perill he is in , as to know 
 when and wher e he lyeth open to difaduantages. For, there was ne- 
 uerany femantof God, more often and more ftrongly aflaulted, with 
 outward trialls, and inward temptations,then was DW; who being 
 the Arch-tvpe of our Sauiour, was continually exerciied with molt 
 areiueous affliaions, that hee might the more truely reprefent him 
 whofe Fioure he was, and (hew the Children of God how they mould 
 demeane^thernfelues in all temptations. And one benefit the Booke of 
 Pfalmes affoordeth ,aboue all the Bookes of holy Scripture. For, in 
 the other wc heare God fpeaking vnto vs : but in thefe we are alfo m- 
 ftruaed how we (hall fpeake againe vnto God. And,next to the Prayer 
 which was left vs by our Sauiour , wee haue heere the beft and moft 
 nerfea formes that canbe learned. Yea, hereby we receiue fo many 
 fpirkuallpriuilegesand commodities, that they would make a vo- 
 lume, if I fhould'aflfay to reckon them. 
 
 This, the Fathers of the Church well confidered : and Athanafas 
 confefled, that he was not fo much addicted to any one Booke of the 
 holy Scripture, as to This. S. Au0ine faid, that he was not able to 
 exprefle what ardent motions of the minde,the reading of the Pfalmes 
 ftirred vp in him. Which I well beleeue ; by that touch which they haue 
 fometimegiuen my ibule of their excellency ; whercinto the grofle- 
 nefle of my capacity cannot admit thofe heauenly raptures to paffe fo 
 cleerely. But Gods fpirit is neither denied nor ftreightned to any of 
 them who endeauour to feeke after the fweeteneffc of thefe Poems . If 
 we aske with faith, fuch petitions fhall not be denied vs, becaufe they 
 arc agreeable to Gods will. And I am aflured, that as thofe good and 
 deuout men, found in them excellent matter, affoording extraordina- 
 ry content : So mould they to whom they yet appcarc moil barren , 
 if they could bur once learne to play the Bees well among thofe 
 
 flowers. 
 
 But, alas! Men are ea% deterred from fuch employments, and 
 many will obiea that the Pfalmes are obfcure,and fo difficult ,that it is 
 impoflible vnlearned men mould euer be able to find out or make 
 vie of their excellency. Ind cede they doe at firft, for many refpeas, 
 feeme ouer-hard to ordinary capacities. For,the depth of the Myfte- 
 ries, the variety of Senfes, the Predi£tions of things to come , the 
 ftran^enefle of the Hebrew phrafe, which is fometime fcarce plainety 
 exprcfled in our Tongue; the figuratiue and Poeticall fpeeches, the 
 fuddainc tranfitions out of one matter into another, from one Perfon 
 to another , the expreftng of things , partly by the Metafhor, and 
 partly without it • the Allegories , with their being written in Ver[e, 
 which. differs from common fpeech ; and perfi Lyricke, which in moft 
 Poets isobfeure: euen thefe things, I confefie, make themappeare 
 
 M 3 fbme- 
 
 In the Pfalmes 
 we are taught 
 both by pre- 
 cept and ex- 
 ample, what 
 we learne elfe- 
 w here by pre- 
 cept onely. 
 
 Athm.'m libro 
 Pja. ad Marcel. 
 Auguft.lib.g. 
 ConfeJf,caj>.4, 
 
 The difficulty 
 of the hfalmes, 
 obic&ed as a 
 reafon why 
 they are no 
 more deligh- 
 ted in. 
 
12,6 
 
 A Preparation to the Pfalter, Chap. 1 4. 
 
 Reafom why 
 : we apprehend 
 not cne excel- 
 lencieofchc 
 Pfalmes. 
 
 Berrutrd'm 
 Proazm. in 
 Ifaim. 
 
 fomewhat harfh awhile to new beginners , and may well terrific an 
 ordinary vnderftanding. But though thefe lets were taken away ( as 
 they might eafily beremooued by a willing minde ) there would ap. 
 peare to be other greater hinderances remaining, to keepe vs from tbe 
 apprehenfion of the excellency that is in the Pfalmes. 
 
 One ordinary barre that (huts vp the way of our apprehenfion from 
 difcouering the beautic of thefe Pfalmes, is the Antipathy which is na- 
 turally betweene our carnall defires and heauenly things. Another Let 
 is, We haue moft commonly our firft age, fo ouer-feafoned with pro- 
 phane Poeftes^.tA the opinion of their excellency hath fo much poffef- 
 fedmanyofvs, that in refpe& of them thefe feeme rude. Yea, the 
 wifedome of flefh and bloud,being vncapableof fpirituall elegancies, 
 accounts it loft time to read them. But thofc humane writings, which 
 are but as the childrerfof the Bond-woman, ought to attend vpon di- 
 uinitie onely, and not vfurpe equalitie with it, much leffe a prehemi- 
 nence aboue it. And if thofe Ifmaels bring their Miftrefles Sonne into 
 contempt, they are either to be reformed, or vtterly caft out from in- 
 heriting efteeme with the diuine of-fpring. Another hinderance is, our 
 little or no heed to thofe facred Ditties : for, though a few can feeme 
 well pleafedfometime to perufe and ring them, yet the heart is mute, 
 or fetled vpon other affaires ; or elfc, they come not about them with 
 thofe affections which they ought to bring with them. If they did, 
 their eyes (huld be opened; & they Would p ere eiue, that they were but 
 thinne huskes which kept from them fo many fweete kernels. The 
 Trades of common Artificers, appeare exceeding difficult tome ;and 
 yet I fee daily, that by pradhie, and a willing minde, they are eafily 
 attained vnto by others : Soif is inthefe myfteries, they feeme as it 
 were fealed vp, to fuch as looke heedlefly ouer them; and yet through 
 prayer to God, and a little induftrie, they quickly become exceeding 
 plainerefpeciallytofuchmenas haue beene fubie<5l to miferiesand 
 tribulations, or felt the horrors of a troubled Confcience. 
 
 S. ZferwWfaythjNoman fooner attainethto a true vnderftanding 
 of the Pfalmes, or feeleth more, fenfibly the excellent comforts of 
 thefe holy Hymnes, then he who hath by experience learned to put-on 
 thofe affections in them expreffed. And fure it is, that fuch as are hea- 
 uie laden and ouer-preffed with miferies, findemoft contentment,and 
 are beft refrefhed by them : yea, they (hall fauour the fweetneffe of 
 thefe Cordials with beft relifli, who haue tafted the gall and vinegar of 
 bitter and fharpe afflictions. And although the Minions and Fauorites 
 of this world vnderftand no Harmony in the diuine Numbers of thefe 
 Pielns ( becaufe their eares haue neuer receiued any other founds, but 
 ofbewitchingpleafures) yet the broken-hearted, and thofe poore 
 deie&ed foulcs who fit in the fhaddow of Death ; when they (ball 
 heare the glad tydings ofthe Gofpell, and the fweete Songs of Mercy 
 make Muficke vnto their foules in the Pfitlmes,\t will raife them out of 
 the Dungeon of Defpaire, vnto a height of ioy and comfort, beyond 
 expreffion. 
 
 No one Bbo&e of all the holy Scriptures is fb many wayes comfor- 
 tably neceflary for a Chriftian: none hath foplainely or particularly 
 
 menrionej 
 
Chap. 1 4. A Preparation to the PJfalter. 
 
 127 
 
 mentioned tbofe things which concerne the myfteries ofour Redemp- 
 tion rout of none hath oUtSauiour, or his Apoftles drawne fo manic 
 teftimonies, as they haucdone from the Pfalmes-, in which is contained 
 vvhatfoeuer may be required, either to the ftirring vp, or encreafe of 
 godlineffe. And ifyou will but heed Well the nature and dignitie of 
 their Prophecies, you fhall perceiue them to be in that refpe& molt 
 excellent. For, thev doe not ondy mention the prime fubiedl, which 
 Prophecy could be' employed about:but»that was fo plainly deliuered, 
 and fo extraordinarily inspired into the Prophet,that thofe predictions 
 may haue the title ofmoft perfect Prophecies. For, it Well appeares, 
 that Dauid law not Vifions like Pharaoh and Nabuchddriex.z.er, which 
 hevnderftoodnot : neither fpake Prophetieall words with Caipbas, 
 whofe true meaning he perceiuednotrnor was violently carried by the 
 Spirit of God, as Iepthe was into an action, the fiiccelTe whereof hec 
 knew not : but he had knowledge whereto eucry word tended which 
 he fpake: and fo excellent an apprehenfton had G&d Tnfafed into his 
 foule,that he receiued an immediate and perfect vhderltanding of thofe 
 things which he hath Prophetically deliuered. And it isfayd of him 
 that he was as the light of the Morning when the Sun rifeth, eitcn a Mor- 
 ning without Clouds. Yea, he receiued his knowledge of the future 
 myrteries of Chrilt, without the meancs of Voices, Vifidhs, and fuch 
 like :for which caufe he might be fayd to eXcell the other Prophets, as 
 well as he may be reputed of a better capacitic then other men, who is 
 able to apprehend thofe CeometricaH conclufions without the helpe 
 of Figures, which thofe other can beonely that way made capable 
 of. And this manner of receiuing them, addes fome attributes of 
 excellence alfo to the matter it felre. 
 
 As the Pfalmes are excellent in regard of the Author, and Matter of 
 them ; fo,are they alfo in refpeft of their Forme. For, they are in Vtrfe, 
 & Ferfe of fundry kindsrwherin there is alfo greater varietie of expref- 
 (ion, then can be found in any one volume ofPo'ejie, whether you haue 
 refpe6t to the nature of the Pcefie, as it is tieroicM^ TragitaH, Lyricall, 
 & Inch like ; or,to his manner of fetting forth thofe things he purpo- 
 feth rwhich is fometime by way of complaint,fometime petitionarily, 
 fometime in one fafhion, and fometime in another ; as I haue aheadie 
 {hownc you in one of the Chapters aforegoing. And in rny opinion, it 
 addeth ibmewhat to their dignitie, that they doe by a 1 Pvveete and ex- 
 traordinary kind of fpeaking,feeke to ravifh the mmdewith the loue 
 ofGocI: and through the delicate Harmony of words, fo allure men 
 vntohispraifes, that,notwithftanding the teadioufneffe which flefh 
 and blcudfindeth in that exercife, they are by degrees wonne to doe 
 it with, fome good meafure of chearefuinefTe.Yea, the Prophet hath (o 
 mixed his wholefome precepts, and thofe neceflar^ doctrines which 
 fecme auitcre to carnall men, with the pleafing Harmony 0$ Num- 
 bers, that they are receiued with much better attention. And there- 
 fore I may lay with S . Augufline, O vere admtrandi Magifft fapiens in- 
 fiitutum, vtfimul& cantar e v'tdeamur. & quod advtitttatem anma ptr- 
 tinct fimul deceamur ! O the truh w'fc inftitution of thai admirable Tea- 
 cher, that wefhould at onccfeeme tofmg, and be wit hall taught what Apfer- 
 tair.es to the profit e of 'the Soulel M 4 Laftty, 
 
 Iud.j 
 
 z.29. 
 
 x Sam. 43. 4. 
 
 The excellcn- 
 cie of the 
 Pfalmes in re- 
 fpe ft of their 
 Forme. 
 
 Juguft. inprel. 
 mPJal. 
 
12 8 
 
 A Preparation to the Pj alter. Chap. 1 4. 
 
 The cxccilcn- 
 cic of the 
 Pfalmes in re- 
 gard of their 
 End. 
 
 II. 
 
 Of the fundry 
 vfes which a 
 Chriftian may 
 haue of the 
 Pfalmes* 
 
 The admira- 
 ble vermes of 
 
 die Pfatmes. 
 
 Laftly, the Pfalmes are excellent alfo in another refpe6t : for, they 
 had not onely the moil noble Author , or Efficient caufe, both princi- 
 pall and Inftrumentall :Nor had they onely a, glorious & necenary fub- 
 ie£t ; or, an aduantage to their prayfe, in confederation the holy Gholt 
 had put them into an extraordinary Forme : But, they are yet more 
 excelling, in regard of the End and Finall caufe of them.For,they were 
 ordained to foretell, vnto the world, the kingdome of the Meffias ,our 
 Sauiour and Redeemer,Iefus Chrift»They were intended to fhew,how 
 we being deformed in Adam, are to be reformed in Chris!, and to de- 
 liuer vnto vs the prefent mcanes of our Saluation. They were purpo- 
 fed,to comfort the children of Gods kingdome in all their troubles, e-, 
 uen vnto the end of the world. And, which is the principall End wher- 
 unto Angels,Men, Heauen,Earth, and all things are created , they were 
 compofed for the prayfe and honour of God. And to that End they do 
 fo well feme, that I will conclude this Section as I began it ; Whether 
 you reipe£r the ^4«fW,the Mutter y t\\z Forme -px the end of the Pfalms, 
 they are euery way excellent. 
 I will fpeake fomewhat of the vie of the Pfalmes;r\ot that you fhould 
 thinke I would vndcrtake to fetdowne euery purpofe whereto thefe 
 hcred Ditties might ferue: for,that were impoffible, feeing they are 
 many thoufand wayes vfefull, according to the many occafions of eue- 
 ry particular Man. But, my intent is to giue the ignorant a little light, 
 to know of what nature fome of the Pfalmes be; and how among them 
 he may find true comfort in euery neceflitie, would he well enure 
 himfelfe to thefe Poems. For, there are no temptations, affections, 
 nor affli&ions, which a Chriftian may be fubiect vnto, but in the 
 Pfalmes he (hall finde both the formes of expreffing them, and their 
 mcanes of remedie. 
 
 If his finnes gneue him,ifhereare the wrathof God,if his miferies 
 deie6t him, if the Wicked lay fnares for him,if his friends forfake him, 
 if his feruants betray him, ifhe be weake and opprefTed, if he be vn- 
 iuftly condemned, if his wicked Aduerfaries bemultiplied, if his out- 
 ward affairs thriue not like other mens,if the profp erity of the Vn god- 
 ly offend him, if he be endangered by warre,if he fall into pouerty,if he 
 haue beene tempted by profperitie, if he haue beene perfecuted by 
 flanderous tongues: Yea, though' he were ouerwhelmed with all the 
 greateft calamities of the world, and euen readie to finke into the irre- 
 couerable depth ofhideous Defpaire; there were meanes of comfort, 
 and hope ofrecouery to be gotten, by making vfe of thefe Hymnes. 
 For,there is in them a precious Balme for euery prefent fore, and a pre- 
 feruatiue againft all future difcomentments* 
 
 Thefe are the fpirituali chanmes,r>rouided to a! ay our vnruly affe6rj- 
 ons.And fach is their vie, that if we did once well know it, wee would 
 continually carry them in our bofomes , we would prepare a rich ca- 
 binet for them inour hearts ; and much more value them, then Alex- 
 ander the GreM prized Homers fliads.Vor 3 thcy wil ferue vs in fteed of a 
 Myrror, wherein we may perfectly v*ew thofe afte£tions andpaffions, 
 whereunto our foules areenclined ; and fee how to order our felues 
 beforeGod,on alloccaiions. There, he that is ouer -plunged in mife- 
 
 ries, 
 
Chap. 1 4. A Preparation to the P falter. 
 
 1*9 
 
 ries, may haue a true Comforter , when all worldly frienfhippc falles 
 him. Therc,he may haue a Lanthbrne to guide his feete from Hum- 
 bling mro the paths of Death, and a light to {hew the way whereby 
 he may paffe fafely through all the ftormes of earthly care and forrow, 
 euen in the darkeit night of his Aduerfitie.Thefe, he whofe janguiftu 
 in<* ioule droops in faddeft melancholy, may not onery 1 behold one rai- 
 fed agame to the top of higheft contentment, who was ere»while ouer* 
 come with the deepeft forrow ; but hee (hall difcouer the meanes 
 whereby he alfo may afcend to the like felicity.There likewtfe may he, 
 that is in profperitie, haue a full view of the (lipperineffe of that etiate, 
 before he come to be made acquainted with thofii afflictions which 
 he muft hereafter per aduenture tafte of, as other good men doe. And 
 hauing that forefight (if negligence hinder him not ) be may learne fo 
 to prepare himfelrc before, as they (hall not bring vp©n him any ex- 
 treame impatiency or defperation, by their fuddainCj and vnexpe&ed 
 cotnming : as it often falleth out with thofe men wholiuc ouer-iecure- 
 ly, and thinke neuer to be mooued. 
 
 Morcouer ; If we defire to prayfe God for his beftefits, if we would 
 invite others to doe the fame with vs, if we intend to defcribe thee- 
 iiate of a BlefTed-man,or to rebuke the vanitie, pride, and infolencie 
 of the Wicked.or fet forth the malice ofhypocrites,Orcraue afliftance 
 in Prayer, or proclaime gods glory in his Creatures, or his Wifedome 
 in his Workes, or his mercy toward the Righteous^ or his lodgements 
 againft the Reprobate : Or if we are difpoled to ring of the Redeemer 
 of Mankinde, of his Incarnation, of his Aduerfaries the Iewes, of his 
 Paflion, Death, Buriall, Refurre&ion, Afcenfion, fitcfegat the right 
 hand ofhis Almightie Father, or of any other fubiedfc, whercbjrGod 
 may receiue glory, and our foules comfort ; In the Pfalmes, we fhaH 
 find Patternes, fo tohclpe and direct our deuotions in all thefe, that 
 we may giue vpto God his due Attributes ; and that in fuch formes of 
 fpecch, as we fhall not feerae to fall into impietie, by an vnreuercnt e- 
 inmation ofhim. 
 
 The auncient Fathers of the Church were wont,out of the Pfalmes, 
 to comfort themfelues in all their fufferings or temptations : and the 
 blefled Martyrs ofChrift did vfe them in their persecutions, andfung 
 them as a great meanes of conization and eafe in their tortures.&.-<4** 
 gnftineznd Rufiws make worthy mention of a young man, named 
 Theodoras, a Ohriftian, that was apprehended by one Salnfisas, the 
 officer of a Tyrant, who perfecuted the Profeffors of Chriftianitie ; 
 and they report,that from the breake of day yntiU the tenth houre,he 
 fuftered diuers kinds of torments,which were infli&ed vpon him with- 
 out intermiflion : yea, and fuch cruell tortures they are fayd to be,that 
 no Age had mentioned greater. NeuerthelefTe., being fet on Horfe- 
 backe, and on both fides tortured by the executioners, with a cheare- 
 fullvoyceheiungtheQ6. Pfa/mc; which the Congregation had the 
 day before recited. Which vndaunted conftancie the officer percei- 
 uing,fcnt him backe againe to prifon,reporting to the Emperour what 
 was done ; and withall told him,that vnleffe he forbare to exercifc fuch 
 crueltie, it would redoundjto their glory andhis {hame. 
 
 It 
 
 Other vfes of 
 
 the Pfalmes. 
 
 What yfc the 
 Primiciue 
 Church made 
 of the Pfolmcs. 
 Auguft.lib. 18, 
 He Civil. Dei. 
 cap 5 ». 
 Rufiti. lib, i. 
 etf. 3 J. 
 
130 
 
 A Preparation to the Pfalter. Chap. 1 4. 
 
 I 
 
 TheoAoret.lib.i. 
 cap. 19. 
 
 Pfal.ny,4.j. 
 &c. 
 
 PfaU8. 
 
 Tbtod. lib. 3. 
 up. 14. 2 j. 
 
 Pfal.8o. 
 
 
 Godsovrne 
 
 words pre- 
 uailcmoft 
 with him. 
 
 It is alfo recorded, that in the dayes of Mian the Apofiate, therewas 
 a Noble woman, named Publia, a DeaconefTe, who hauing with her 
 a company ofVirgincs, deuoted to the fcruice of the true God, fling 
 (as the £«fpm7«rpafledbythem)asinfcomeofhisfury and Idolatry 
 that part of the 115. Pfalme, where we find thefe words, Their I doles 
 arejiluer and gold, the worke of mens hands. They haue momhes, but they 
 fpeake not: eyes they haue, but they fee not, &c. Which the Tyrant being 
 offended with, commanded them filence : B\K,Publta, little regarding 
 either his commands or threats where God was to be glorified^ caufed 
 her Quire at his next approach to fing aloud the 68. Pfalme, which be- 
 gins thus, Let Godarifejet his enemies befcattered,let thofe alfo that hate 
 him, fly £*yw6/«,cihr. Whereupon he was much incenfed ;and fending 
 for the Miltreffe of the Quire, without refpedt either to her age,fex,or 
 vertue, caufed one of his Guard to clap her on the Cheekes, vntill the 
 bloud was readie to follow: and fhee neuerthelefle continued finging 
 oFPfalmet; as if fhee had intended to imitate their Author, who by his 
 Afufakg fought to driuc the euill Spirit from Saul. 
 
 The fame Author fayth alfo,that when that common feared enemy 
 ofChriftendome, Istlian, the Tyrant and Apofiate before mentioned, 
 was to fight his laftbattell with the Perfians, cuen the fame day, one 
 Iulian, furnamed Saba, a Religious and deuout man, earncftly be- 
 fought God, that he would preferue his Church, againft that Deitroy- 
 cr ; 8c vouchiafe to let the day fhine, wherein the Christians might pro- 
 feffe their Redeemer,free from the cruelties and interruptions of that 
 Apofiate : and for his prayer he vfed the eyghtith Pfalme, Giue eare oh 
 Shephcardof Ifraeli, thou that leadeft Iofeph Itke afacke, thou that dwel- 
 led bemeene the Cherubines./&jw forth, &c. And it is fayd, that as he 
 was with teares repeating this Pfalme, and earneftly befeeching God 
 for his Churches deliucrance ( to which purpofe that Pfalme was in- 
 tended)!^ forrowful paflion was vpon the fuddain afiwaged,& an ex- 
 traordinary ioy poffeft his hart.Wherupon,fome of his deuout friends, 
 who it feemes accompanied him in that Worke, demanded therealbn 
 of the fpeedie alteration, which they perceiued in him. Oh now(c]uoth 
 He) that Bwe of the Wood, which hath watted the Vineyard of the 
 Lord, hath receiucd his iuft meed- for contemning Chrift, and lyeth 
 now dead, neuer more to be feared. And it was knowne afterward, 
 that the very fame day, & as neere as they could ghe{Te,the felfe-fame 
 houre alfo, wherein Saba prayed the 80. Pfalme aforefayd, he was mi- 
 ferabfyflaine; no doubt, by the immediate iudgement of God from 
 Heauen : for, being not in the Armie, but in his Iourney, he embrued 
 his hands in his owne bloud, and fprinkling it into the Aire, cryed, 
 Thou ha(l ouercome, oh Galilean; And fo made a raoft fearefull and hor- 
 rible end,at once both confefTing Chrift the Vi£tor,and yet ftill daring 
 to fpeake of him in contempt. 
 
 Many moe examples and teftimonies I could bring in thiskinde, 
 if thefe were not fufflcient : but doubtlelTe , you ought to beleeue, 
 that when in your prayers , you vfe the words which the holy Ghoft 
 himfelfe hath taught, there can be no petitions more powerfullto 
 preuaile with him for obtaining your requefts. And indeede, who is 
 
 he, 
 
Chap. 1 4. A Preparation to the Pfalter. 
 
 131 
 
 he, that being to fpeake vnto God, would not rather vfe his words, 
 then the forme of fpeech which man fhall teach him ? Thofe facrifi- 
 ces God was moft honoured in, and beft pleated with , which hee by 
 fire from hcauen vouchfifed miraculoufly to confume ; As,that iacri- 
 fice of Abraham in Genejis ,that of Aaron in Leuiticm, that of Solomon 
 n the Chronicles , or thatof Elias in the Kings-. So, out of all queition, 
 jthe fpiritualltacrifices ofprayer which God requires ofvs , euen the 
 Calues of our lips , as Ofe calleththem , are then molt acceptable to 
 God, when they are kindled by the flames of the\holy Spirit. Yea ,, 
 we offer thofe facrifices mod acceptably, when they are fan&ified by 
 the fire of heauenly wifedome, not of earthly eloquence : and t here- 
 fore let vs fetch coales from the Altar of the Lord, not from the For- 
 ges of humane Rhetoricke; left weperifh with Nadab and Abihtt^ for 
 offering itrange fire to the Lord, If Mdfes himfelfe would notvnder- 
 take to fpeake vnto a man, vntiHGod had put words into his mouth ; 
 me thinkes, when We are to make our petitions vnto him, we fhould 
 much more be defirous to vfe thofe words which hee hath gratioufty 
 furnifht vs withall to that purpofe, rather then our owne imperfect in- 
 uentions : and it will giue vs the more boldnefle to appeare before 
 his glorious Maieftie, when we come with thofe prayers that he him- 
 felfe hath dictated vnto vs by his holy Spirit. And therefore I would 
 aduife euery man(in his profperity, and whilft he hath meanes)to (tore 
 vp,in his heart, fomefweete and neceflary fentences of the Pfalmes; 
 andhefhallat fome time or other finde admirable comfort in them: 
 as it hath beene apparant in many godly Martyrs, who haue not one- 
 ly leffcned their torment by the repetition of them; but many times by 
 afentenceoutofthem, haueftrucken fharrie and confufion into their 
 persecutors, and put euen the Deuils to flight. 
 
 Many other admirable vertues haue the Pfalfhes\ and diiiers vfes 
 a Chriftian may make of them. For which caufe , the Doctors of the 
 Church thought them fo neceflary in former times , that where-as o- 
 ther Bookes of holy Scripture were read throughout but once in the 
 yeare,in their publike afTemblies , they appointed the Pfalmes fhould 
 be read oner once euery moneth: which goodcuftome the Church 
 doth euen heere with vs worthily continue to obferUeatthis day. 
 For, doubtlcffe, if wee did truely vnderftand the vfe and benefit of 
 them, we fhould thinke,that to repeat them ouer Once in the moneth, 
 were fo ouer-feldome, that we would continually be ringing or medi- 
 tating of them, at our labours, in our Iourneyes, at our Feafts, at our 
 vp-rifing and downe-lying;and not onely waking be exercifed about 
 them, but euen fleeping dreame of them alfo. The vfe of them is no 
 fuch indifferent thing, that the holy Ghoft thought it meet to be left 
 to our difcretions, whether we would fing them or rio. For,by the A- 
 pcffle he hath commanded it inthefe exprefTe words ; Let the word of 
 Chrifl dwell plentifully amongy oh , in all wifedome, teaching and admonifh- 
 ing one another in Pfalmes, andjjymnes, and ftirituatt Songs, finging with 
 grace in your hearts to the Lord. To the lame purpofe isit alfo in the E- 
 piftle to the Ephejians. Yea, this exercife hath beene the approued cu- 
 itome of the Church, and confirmed by example to be fo, both before 
 
 Chrift, 
 
 Gen. 1 5 17. 
 Leuir 9.24. 
 2.Chr.7.i. 
 1King.18.38. 
 Pfal. $t.ip. 
 Ote.14.3. 
 
 Efay.tf.rfr. 
 Numb.ztf.6. 
 
 We ought to 
 ftorevpinour 
 hearts the 
 comfortable 
 fentenfesof 
 the Pjdmti, 
 
 Col.g.itf. 
 Ephe. 5.10. 
 
132. 
 
 A Preparation to the Pfalter. Chap. 1 4. 
 
 x.Chron. if. 
 %, Chron. f. 
 Ads 4. 
 I. Cor. 14.16- 
 Math. z«. 30. 
 
 pBn. Epift. 
 lib. 10. ad 
 Traian. 
 Eufeb.lib.%. 
 Hiflo, Ecclef. 
 cap. 9. 
 
 Ambrojaexam. 
 lib, j.wp.i*. 
 
 in. 
 
 Of the abufes 
 which are to 
 be auoyded in 
 finging and 
 applying the 
 Ffalmes. 
 
 Chrift, fince him, and during his abode on the earth. Before Chrift, 
 Vaukl and Solomon vfed it,appoynting alfo how the I ewes fhould ring 
 the Pfalmcs in their Temple. Since Chrift, his Apoftles thus recreated 
 their foules:& that night which our Sauiour was betrayed, both He & 
 they together fung a P fairness witneffeth S. Mathew in his Goftcil. 
 And herein the Primitiue Churches were exceeding zealous: for, as 
 PliniCyZ Heathen,fayth(who liued about 200. yeares after Chrift ) the 
 Chriftians in his time vied to affemble together in the morning, be- 
 fore day-light,and fung Pfalmcs to Chrift, as vnto God. And Eufebius 
 reports, that neither Conftamine, nor Thcodojius euer began a Battell, 
 but flrft they and their fouldiers fung Pfalmcs ,and made fupplications 
 to the Lord. 
 
 But,if thefe Motiues were not,the brute Creatures would prouoke 
 vs to ioyfullexpreffionsofthe glories of God. The Birds, which are 
 continually finging to the praife of their Creator in thofe Straines 
 which he hath naturally giuen them, may be an example to draw vs 
 to the exercife of thofe heaucnly Songs, which he hath beftowed on 
 vnthankfull Man. And it may be that becaufe thofe prettic Muficians 
 are fo diligent and expert in ringing, therefore God hath giuen them 
 meancs and leaue to ibare ncerer vnto the heauens, then all other li- 
 uing Creatures.When the bright Chariot of the Sunne defcends Weft- 
 ward, the cheerefull Lark* ftiuts vp the light with a fweete Dittic; and 
 the Day no fooner peepes againe in the Eaft, but ftiee rifcth to falute 
 it with a morning Hymnc ; and in her mounting feemes to proclaimc 
 vnto the world the prouidencc and loue of God, in lb well ordering 
 the (liccerTion of Day and Night,and comforting his Creatures by the 
 glorious prefence of the Sunne. And fo high the enamoured bird Ayes 
 in her melodious Straines, that our eyes often lofe her, and (he feemes 
 to be taken vp into heauen for her Muficke. And as S. Ambrofc faith, 
 How can men but blufti to remember that they haue begun or ended 
 a Day without a Pfalme} when they fee, that Birds, the wilde Quiri- 
 fters of the Wood, areconftant to their deuotions, both morning and 
 eucning, beginning and ending the day with varietie of Song. But,a- 
 las ! thefe are excellencies that the World is not fenfibleorl If your 
 deuotions be fo early,as to awake you to the ringing of thefe diuine 
 Pfalmcs, there are not many Birds of your feather :But,if you will pre- 
 uent the day, to ling a Round to Bacchus ,to the tune of the pot, or the 
 Mulickeofa7<?£4ff0-pipc,eueryTauerne andAle-houfe hath many 
 rull Quires of thofe Muficians. And,which is worle, fuch is our contra- 
 rietie to vertue and godlinefTe, that fhould we hearc a Familie fo early 
 gathered together in celebrating Gods praifes; thofe, at their drunken 
 Carrolsfhouldnotreceiueonereproofe, for euery ten fcoffes which 
 are caft at thefe. 
 
 But,it will not be enough for vs to fing thefe holy Hymns, vnleife 
 we do it alfo with that reuerence and refpe£t which is due vnto them. 
 And that we faile not wholly therein, thefe things ought to bee confi- 
 dered : Firft, whenfoeuer we purpofe to be thus employed , our care 
 muft be, that it be done as much as may be to the glory of God, and 
 the comfort of our fouies, vnderftanding what wee fing. So faith S. 
 
 Paul; 
 
Chap 14. A Preparation to the P; alter* 
 
 i33 
 
 Paul ; I wiltjivg with the Spirit, and with the vnderjlanding alfo. Which 
 if we deiire to put in praitife, we mult euer be mindefull what we doe; 
 and haueacare, fotomarke the Proceeding , and Coherence of the 
 matter, that we may aptly apply euery thing, in our Meditations : Or 
 elfe we mall make our deuotions hai fh in the eares of God, and dan- 
 gerous to our felucs. For, by fuch carclcfne(fe,we fhall not onely ma- 
 ny times fpeak thofe words in our own perfons, which are rather to be 
 vnderftood and fpoken in the pcrfon of Chrilt ; but we fhal alfo fome- 
 time pray for our owne mines: like thofe ,who being out of Charity, 
 and faying the Lords Prayer, defire their Trefpaffes to bee no other- 
 wife for giuen them, then they pardon thofe v\ho haue trefpaffed a- 
 gainftthem. For example: t>auid(ni\\ in the feuenth /'/^/-w^ , thus; 
 If I haue any iniquity in my han.is , If I haue rewarded euillvnto him that 
 was at peace with me &c. Let the enemy perjecme myfoule and take it^&c. 
 Thefe words many fing : but,whetnei they remember what they fay; 
 or if they doe, whether they apply them well or not , there is the que- 
 stion. For, Dauid here feemes to ftand vpon his owne righteoufneffe , 
 or innocency ; and he defires to bee fo orfo punifhed, if there be any i- 
 niquity in his hands : whereas if wee fhould pray in that fenfe, and 
 Cod mould be fo feuere toward vs, to giue vs according to our 
 petitions in fuch prayers; doubtlefTe, it would goe very ill with vs. 
 For, who is he that can fav,he hath no Sinne or iniquity in him? Hee 
 therefore, that will rightly vie this Pfalme, muftknow, ihzt Dauid 
 doth not fpeake thofe words meerelyof himfelfe, but as Hee was a 
 type of Chr iff; who being klfly accufed of the lewes, as a blafphc- 
 mer or wicked perfon, might well thus iuftifie himfelfe to bee inno- 
 cent. And therefore,if we fing it withrefpecl: vnto that Iuft one^ndz 
 regard onely to that righ teoufneife of his, which by imputation is 
 made ours,we fhall doe beft therein; feeing,by other wife applying it, 
 we may perhaps abufe the Pfalme. For, although it is to bee vnder- 
 ftood,in a literall fenfe,of Dauid , who was falfiy accufed by Chus the 
 Beniamtte : yet wemuftnotconceiue(aslfaidbefore) that hee fpake 
 it mcercly with refpecl vnto himfelfe, nor that he meant (in fo much 
 as it did concerne his owne particular) to iuitifie himfelfe as one free 
 from all iniquity : but, hauing fome haynous crime-, falfly layed vnto 
 his charge by his Aduerfary, wee ought tobeleeue that hee cleareth 
 himfelfe from that particular imputation, by calling God' to witnerfe, 
 and adding an Imprecation vpon himfelfe, if hee were not innocent. 
 Thus, I fay, we muft vnderftand it : and then, if the Church wherein 
 weliuc,be flandered with any error ; the Congregation^ knowing it 
 felfecleare, may fingitiniuftification of her Integrity in that point. 
 Or if any priuate man,among vs, hath beene wrongfully accufed of a- 
 ny crime ; I thinke alfo,ih refpecYof that particular, heemay(forhis 
 comfort) fing that part of this Pfalme w,ith Dauidi Butlethim be fure 
 (when he commeth fb confidently) that his caufe.be gooci, and that he 
 abufe not the words of an holy Pfalme } to iuftifie himfelfe in. an euill 
 action. For, God knoweth the hearty , and will ieuerel^pumflv'that 
 prefumption. This,andmany other fuch like things, mult be heeded 
 by ribofe who wouldmake a right Chriftian applicationpf the Pfdms^ 
 
 N efpecially 
 
 Pral. 7 . 
 
 How we ought 
 to make vfc of 
 the fcuenth 
 
 Ffaime 3 8(.c. 
 
 . 
 
'34 
 
 A Preparation to the P falter. 
 
 CI: 
 
 ap. 14. 
 
 Wc muft not 
 fing Pfalmes to 
 pleafe our 
 fenfes onely. 
 1 Aug. Cffef 
 lib.iQ.caf.il 
 
 
 Aug. in P fat. 
 1 19. ExpUm. 
 
 The Pfalmes 
 muft be fung 
 with all out- 
 ward Reuc- 
 rence. 
 
 cfpecially if they fing them with refpe£t vnto their owne priuate 
 caufes. 
 
 Moreouer, we muft bee carefuil, that wee make not vfeof thefc 
 Imprecations which are in the Pfalmes, thereby to fatisfie our owne 
 malicious defires vpon our enemies : for, this were againft that Rule of 
 Chriftian charitie which our Sauiour taught vs; who commanded vs to 
 pray for our enemies. But, you muft know, that(as I haue fhowne you 
 in the Chapter before going) thofe places are to bee vnderftaod 
 Prophetically againft the enemies of the Church of Chrilt,euen againft 
 the whole bodie and head of the malignant Synagogue ; and there- 
 fore neuer to be vfed, but with refpeel: vnto them.Yea,we ought fo to 
 fing them, that the Spirit of God may witnefle with our Consciences, 
 we do it onely out of true zeale, to conforme our wils vnto his will and 
 glory ; not out of any vncharitable longing for the ruine of them, as 
 they are our owne enemies. 
 
 We muft alfo be carefuil, that we vfc not the finging of thefe My- 
 fteries, for the pleafing of the fenfe, more then for the glory of God, 
 and the comfort of the loule. This S* . jfwuftixe warneth vs of ; and 
 fayth,it is a finne,which he himfelfe had fometime fallen into.And in- 
 deed fo hard is it for a man not to be now & then fo carried awayjthat, 
 one while, that learned F*f 6*r ieemed to ftandin a little doubt whe- 
 ther Muficke fhould be allowed in fuch fubiefts or not : but he imme- 
 diately reprehended himfelfe ( as being too feuere therein) vpon re- 
 membrance of that power full working it had in him, and thofe paflio- 
 nate teares which that holy Muficke drew from him at his Converfion 
 from being a ^/dwtf^.NeuerthelerTejWe muft not feek only to pleafe 
 our earcs with the harmony of words,or the fweetneffe of a Tmc :but, 
 our hearts muft be intentiue to the matter \ and we muft truely endea- 
 uourtoprayfe God with the whole man, making the outwarcTii/«- 
 ficke a helpe to ftirrc vs vp to a more chearefull expreffion of our affec- 
 tions : or elfe we are not fo well heard or accepted of God, as if wee 
 were altogether iilent. Maltifath S. Auguftine .claufo oreexaudmntttr y 
 $• mnlti m magnis cUmoribus non exandiuntur ; Many are hiard, though 
 they [ay noth'mg\and many are not heardjiotmthftanding they cry lottd.Rut, 
 he who in true deuotion hath his heart wholly fet vpon what he fings 
 in thefe Pfalmes, is doubtlefTe heard with acceptance, and makes one 
 Quire with the Angells. 
 
 Remember alfo,that the Pfalmes are the facred Word of God, & a 
 part of prayer. And for thefe refpe&s euer keepeyou a religious care to 
 fing them euen with all outward reuerence,as in the fight and pretence 
 of God :othcrwife you prophane his Word,take his Name in vaine ; & 
 infteadofgkimghimthankes^feemeto mockc him for his benefits. 
 Which careleinevTe and impietie may draw downe vpon your heads a 
 Curfc,whenyou expecta Blen%j^fwhereas,beingdone as itoughtto 
 be,you (hall, in fingmg them^adde a maieftie to your deuotions, ftirre 
 layout droufie.natures, taa more liuely zeah: in Prayer, and appre- 
 hend more paffionatcly the loue and exceeding kindnefTe of our Re- 
 deemer. 
 ' - ' &utjthe little reuef enccthat is vfed amongft vs oftentimes in fing- 
 
 
 ing 
 
Chap. 14. A Preparations thePfalter. 
 
 '55 
 
 in<> the Pp/w^efpecially in fome priuate families(I dare not fay,in oiir 
 Churches ) is much to be blamed in many refpe&s. S. Chryfoflome^s 
 appeareth in one of his Hiw»/'#<r.r ) thought itfcarce feemely to fit when 
 we fing : But, had he fee:ie with how many vndecent geftures, and 
 mixtures of other employments, we dare vndertake fo holy an exer- 
 cife, he would haue trembled at ourprefumption. I pray God pardon 
 it in vs; and grant,that we may with more reuerence efteeme the vfe of 
 thofe facred Ditties -.which being orderly fung, haue furely fo extras 
 ordinary a power ouer the affections, that they doe as it were charme 
 the Soule with their harmony, and make fuch Muficke as may delight 
 vs, when all other pleafures grow loathfome : yea, it is the exercife of 
 Angels. And if there be any thing on earth befide Loue, that fhall re- 
 maine in the world to come, I am pcrfwaded ( as well by the authority 
 of S. Attgtiftinc, as vpon ibme rcafons of my owne ) it (hall bee Mu- 
 ficke ^ with diuine Poejte ; whofe beautie is now almoft obfcured , and 
 made ridiculous, by the frothie inventions of thofe many pot-infpired 
 Companions, falfely termed Poets: whom Heauen hath iuftly furrered 
 to fwarme in this Age, to the difgrace of Poejie; becaufewee haue 
 ouer-highlyefteemedthe fabulous indentions of prophane Authors, 
 and left refpe£tlefly vntrimmed ( as not worthy our regard ) the moft 
 excellent Poejte that euer made Muftcke in the cares of God or Man* 
 Which our ouer-fight,let vs,to whom God hath now giuen a little 
 more tafte of the fwcetnelTe ofthc Pfalmes, neuer, no neucr more bee 
 guiltie of: Let others lull themfelues afleepe in their fenfualities, with 
 the wanton Straines of immodelt Rymes : let them adde diftempcra-. 
 ture to their vnreafonable pam*ons,by the confuted inuentions offuch 
 whofe Bacchanalian Mufes can doe nothing, till their naturally-dull 
 foulesareinfpired with the drunken raptures which are begotten be- 
 twixt Wine and Luft : and let them pleafe their itching eares,with the 
 tempting charmes of] afciuious i3/*//tf^, vntill their bloud fwell with 
 the poyfon of it, and make them breake forth into all vncleannefTerbut 
 let vs be attentiue to the better- working and farre fwceter Muficke of 
 the holy Gholt, made vnto vs in the Pfalmcs. In them, for euer let my 
 delight be, aboue all other Peejies, aboue all other ^«/ft%;and,as far 
 as maybe, aboue all other pleafures whatfoeuer. Let others, as they 
 pieafe,fcoffe & deride them, with the felicities they promifetLet them 
 enioy their eafe, their riches ,their braucry,their dainties,their honors, 
 their popular applaufes, and all fuch like trumperies : yea,let them ftill 
 cry out, who will Jhew vs any good m that kinde; Onely let God lift 
 vp the light of his coutenance vpon me^ giue me fuch an vnwearied loue 
 to the meditation ofhis Word, that I may fully enioy the happineffe 
 which commeth thereby, and I will craue no moreryea, though I may 
 not haue it, but with the loffe of all the pleafures, efteeme, outward 
 contentments,or what-euer is deare vnto me in the world. For, thefe, 
 thefc are the Rules whereby a young-man ought to deanfe his way. 
 And as they haue beene hitherto a meanes to preferue me from tur- 
 ning willingly that gift which God of his grace hath giuen me, into 
 wantonneffe : So,i hope they (hall euer keepeme from it : And if here- 
 after I employ my Mttfe againe in any humane fubie£t,I hope to turnc 
 
 N a the 
 
 Chryfbfljn bom. 
 13.mEpift.ad 
 Heb. 
 
 Pfal.H?.;; 
 
136 
 
 A Preparation to the Pfalter. Chap. 1 4. 
 
 Of the diuifi- 
 on of the 
 Pfalmes into 
 parts. 
 
 In our Singing 
 Pfalmesy fee Pf. 
 17.Pfal.71. £f 
 78.the 3.4.5-*' 
 d.parcPfa. 90. 
 ^9j.thefe- 
 cond, & third j 
 & many other 
 places. 
 
 the Diuels weapons to his owne difaduantage ; and make thofc expref- 
 fions of Loue and Beautie, which he made vfe of to allure vnto vanitie, 
 feme to fet forth the glory ofGod,and to draw-on a true arfe&ion vn- 
 to Vertue. 
 
 I was almoft carryed away into another matter: but I now remem- 
 ber, I purpofed to aduife you of fome thing concerning the vie 
 of the Pfalmes. And before I leaue,I muft tell you , I could wi(h there 
 were a little more heede taken by thofc, who vfually fing them 
 by parcels, according to their ordinary diuifions in the Singing Pfalms 
 now vfed. For , whofe paines foeuer it was , they were not diuided 
 with fo much difcretion as I could haue wifhed in fuch a Workejfeeing 
 where they found the Pfalme might be raoft equally diuided, in refpecT: 
 of the number of the verfes , euen there they parted it without any 
 refpe£t at all vnto the dependence of the Senfe ; by which meanes we 
 many times beginne with the conclusion of fome fentence going be- 
 fore, and cannot finde any likelihood of fenfe in that wee ling. And 
 what is this but a careleffe , if not ignorant,feruice of God ? Yea, I 
 may fay impiety, and very much mif-befeeming the true dignity of 
 the Pfalmes. You that haue not yet obferued it, examine the Booke 
 through,and you (hall finde nigh a hundred places blame- worthy in 
 that kinde.Therefore to auoyd the inconueniences following thereon, 
 I wifh,ifthe/ , y^ Wtf bee ouer-long tofingatonetime, that it might 
 bee difpofed into feuerall parts, according to that diuifion which it 
 would naturally beare ; or elfe, that the Minifter would confider it 
 before he beganne his deuotion, and appoint at what verfe he would 
 bothbeginneandleaueoff. For, the Par ifh Clarkes difcretion is fel- 
 dometobeetruftedinfuchabufinelfe. Pardon mee, Readers, that 
 Ihauebeene fobufie in this. For,though moft men thinke it enough, 
 fo it be a part of a Pfalme which they fing : yet fuch as defirc to fing, 
 as S. Paul faith, with the voyce, and the vnderftanding alfo,. muft 
 needes bee offended therewith, and haue their deuotions troubled 
 when they per ceiue that they muft be altogether filent inthatworke 
 of Piety, or elfe compelled to (mgNon -fenfe. I haue heard many 
 complaine of this and fuch like efcapes in that Workc : yet cuery 
 man is afraid to be the firft that {hall fpeake of them publikely. But 
 feeing it will hardly elfe be remedied, I thinke it were better we pub- 
 likely fpakc it,then that wee generally muttered it,as wee doe: and 
 therefore I haue aduentured on it. And let not any lay or thinke ( as 
 perhaps fome doe) that I haue thereby iniured , or defamed the 
 Authority of the Church.For,I as truely loue and reuerence it , as any 
 member thereof: and am the bolder with this , becaufe it is a thing 
 crept in without her fufficient Authority ; and indeede , for want of 
 meanes and oportunity to amend it, rather vfed by toleration, then 
 eommandement , as is alfo the finging of thofe Pfalmes now in vfe. 
 But when we mall receiue them from that Authority , which hath de- 
 hucred vnto vs the publike formes of Praier vfed in the Church,I be- 
 leeue there will be no fuch caufe of exceptions as we haue now. 
 
 One thing more; and then I hope you fhall be indifferently prepa- 
 red for the ftudie and vfe of the Pfalmes. Yo u muft truely endeuour to 
 
 fing 
 
 -•i- ■ a '. i ' •' •"- " 
 
 - ■ . -■; 
 
Cfo 
 
 tp. 14. 
 
 A Preparations the Pfalter. 
 
 *37 
 
 L 
 
 ling them, not with your voyce, or a little heartie deuotion for the 
 time : but learne to fing them vnto the Pfaltery. That is, you mull not 
 prayfe God with the voice alone: but your workes muft alfo make a 
 true Viafafon with your words, and your life be anfwerable to your 
 profeffion.S.y4#jw/?/w thinkes,It is not a Pfalme when we barely fing 
 it, but when we fing it to the Pfaltery. And therefore he fayth, Nen 
 folum vox tuafonet lattdes Vci, fed opera tua concordent cum voce tua. Let 
 not thy voice onely found forth the praifes of God, but let thy workes agree 
 with thy voice. Yea, then we fing Pfaimes vnto the Pfaltery, when we 
 both meditate the doctrines of Saluation through Chrift mentioned in 
 them,and ftriue alfo,as we are able,to make our actions anfwerable to 
 the Commandements of God. For, the Pfaltery was an Inftrument 
 to be played on with the hand:which confifting often fixings was aun- 
 ciently vied by thofe who fungthefe Pfalms in the Temple. And it Was 
 appoyntcd for that purpofe, myfiically to teach vs, that hec whofe 
 tongue (hall truely prayfe God, with the Songs ofFaith in the Gofpell, 
 mult alfo haue hands, making the Mufc^e or good workes vpon the 
 ten firings of the Law. And therefore let vs that cannot abide the di- 
 uinevfeofyW«/?f^Inftruments, or finging and playing together in 
 the Church ; Let vs I fay take heed, we be not of that company^ who 
 abhorrc alfo what is fignified thereby. That is, Let vs be wary we be 
 not of that Congregation, who haue tongues to fing vnto the honour 
 ofGod, but not a hand to play his praifes on the fweet firings of Cha- 
 ritie ; or voices bufie to profefle aloud the doctrines of Faith, and yet 
 hands neuer employed in any good worke. O ! let vs not be fuch:but 
 let hand, heart, voice, and euery part of vs accord together, in true- 
 ly fetting forth the praifes of God. And let vs all, that friall need thefe 
 directions, learne fo to prepare our felues thereby for the holy Pfalter 
 otDauid, as that Pfalter may prepare vs for God. 
 
 And here I put an End to this my fimple Treatife : which I hope fiiall 
 not altogether be in vainejbut proue a meanes to prepare the hearts of 
 many Readers well to vfe,and fincerely to affect Gods word.But,alas ! 
 I fcarc , thefe arc neither the Treatifes the world expects at my 
 hands, nor thofe they care for. And fmall force (hall the bare reading 
 of thefe Lines haue,to moue the minds of carnall men,vnleflcthe Lord 
 vouchfafc to befiow an extraordinary bleffing thereon. For, if I, who 
 haue written moft of this, with fome paffionate zeale of Gods glory, 
 and confidered euery circumftance therein with farre more heed and 
 feeling, then many an ordinary Reader (hall : If I ( I fay)notwithftan- 
 ding all this, infinitely and daily forget my knownc dutie, and almoft 
 quite lofethat affection thereunto which I often haue, as I confeffel 
 fometimes doe ; Doubtlefle, needs muft they, who but flightly ouer- 
 looke it,paffe away,little or nothing bettered through my paines.Yea, 
 if I, who haue fpent many hourcs ofdayes and nights, toimprint thefe 
 thin gs in my dull heart, and haue read the more powerfull Treatifes ,of 
 many approued heauenly Authors ,to gaine thisknowledge:Ifl am yet 
 farre fhort of making my felfc what I fhould be thereby ; what hope 
 is thcre,that you who fhallreceiuefo imperfect a labour, from fbin- 
 fufrkicnt a YVorkman,{hould at once turning it oucr(for,at twice,bet- 
 
 N 3 ter 
 
 Pfalmtt Canttti 
 
 eftjjon quilibety 
 
 fedadp/altcri- 
 
 nm. 
 
 duguft. inPfal. 
 
 146. Explana, 
 
 IV. 
 
 The Epilogue. 
 
138 
 
 APreparation to the Pfah er. Chap. 1 4. 
 
 Oratfa. 
 
 ter things grow teadious ) bepoffeffed with any continuing affection 
 to thofe Celeftiall Poems, whereunto I haue compofedthis Preparati- 
 on. I know, it is impoflible, without Gods fpeciall fauour both to me 
 and you. And therefore Ihwnbly befeech Thee .0 eternall and thrice Ho~ 
 ly Tr initic, that thofe things which I hatte learned for my oxene vfe, and fet 
 downefor the Inflruttim of others, may by the influence of thy Grace, both 
 in me and them, worke to thy Glory with our Good. Tea, vouchfafe vs euer- 
 more the Knowledges and Confcicnces of good Chriflians '.and then let our 
 hues be anfwetable to that we k»ow;that we may both together haue tongues 
 fi n g*ngthe new Song of Faith, and hands tuning it on the tenne fi ringed 
 Pfaltcry of the Law. And I doe here alfo earneftly delire euery charita- 
 ble Reader, to whofe hands this Booke {hall come, that he would 
 beare with all oUer-fights, in regard of my good meaning ; and vouch- 
 fafe his prayers to God for me, that it would pleafe him to fbrgiue me 
 all my finnes ( efpecially thofe which I haue committed againft him in 
 performing of this Worke) and by his grace fan&ifle whatfoeuer the 
 infirmities or frailties of my youth hath here made vnhallowed : that it 
 mayremaine,notforthelnftru6tionofothersonely,but for a conti- 
 nuall Remcmbrancer,to put me alfo in mind,how I ought to employ 
 my felfe. Yea, I heartily befeech you all, who fhall receiue any bene- 
 fit,or contentment,from thefe my paines, that whilft you heare I Hue, 
 you would be pleafed, among other your good petitions, to entreat 
 this boone for me of Almightie God,that he would euer daigne me his 
 aflifting Grace, ib to guide me in all the future cburfe of my life, that 
 neither thofe vanities which my youth is yet enclined vnto, nor thofe 
 corruptions which older yearcs bring with them, may haue power to 
 draw mc vnto any fuch folly, as may be a fcandall to this Worke. 
 So, doubtleffe, it fball haue the better effects in the hearts of 
 you that read it : Andwhcn the date of thefe Pfalmes 
 muft be here expired,we (hall learne new Songs 
 in Hcauen, and altogether in one eternall 
 Quire, with the glorious Angels, 
 fing vnto him that fitctth on 
 the Throne,//*^ ,Holy, 
 Holy, for euer. 
 
 Hallblviah. 
 
 I ' I " '■ ■ '" 
 
 
A Solilo quy, A Preparation to the Pj alter. 139 
 
 A Soliloquy : or the Auth ors Trepa* 
 ration ofhimfelfe vntotbeStudu 
 
 and Vfe of the T 5 A L TB R. 
 
 Tnce here thofe Preparations finifht are s 
 Whereby I chiefly hbourd to prepare 
 Some meanes tofiirre in others a dejire, 
 Tofing their Part in an immort all Quire z 
 
 And, fine e I know not any foule that drawes 
 
 More backward then mine ownejnfuch a caufe % 
 
 Now tame I to my felfe. And that I may 
 
 Prolong my purpofe, with no more delay | 
 
 Or rvith an ill difpofedneffe apply 
 
 My mind vnto the looly Pfaltery : 
 
 Awake my Soule $ whom jloth ftill hopes to keepe f 
 
 Clipt in the armes of Folly, fafi afleepe. 
 
 Rouz* the from flumber , and quite fhake away 
 
 Thofe vaine ajfeflroMf, that doe oner lay 
 
 Thy purer temper. I now feele, there be 
 
 Sweet heauenly raptures breathed into me, 
 
 That ( creeping like a gentle Wefternegale, 
 
 From field to field, along fomeflowry Dale) 
 
 Steale mildly on me, and through euerypart 
 
 Difperfe a liuely vigour from the heart. 
 I find a brans Inuention camming on, 
 
 Thatfcornes tofeeke a Mufe at Helicon. 
 
 For.]know\the J) eitie, that guides my quill, 
 
 Haunts not Parnaffus, but f aire Sion hill. 
 
 It is the fame, who taught the Shepheard King, 
 
 To giue his H zr^cfuch curious fingering, 
 
 That hisfweet touches ( ofalLmoft diuine ) 
 
 Renown A the Plaines of fruit full Paleftine : 
 Thence, doe my Numbers their beginningfetch. 
 
 And, if that Straine ofMuftcke I can reach, 
 
 At which I ayme ; then, let the heauenly Sphcares, 
 
 Tune all their Orbes -,you Mortals lendyonr cares* 
 
 And that thefeNumbers may be freely fmg, 
 
 Let tarring Difcord,flay her clamorous tongue, 
 
 Ccafc,fcolding Satyres, for a time, to chide 
 
 ( Vnleffcfome Villaine doe thofe Laics deride.) 
 
 Leauc, wanton Rymers y your lafcsuious Strainesz 
 
 And all you bonnie Shepheards, on the Plaines, 
 
 F orb e are, a while ,to tune the pleafant QutR. 
 
 Be calme,ye Seas : yon blufiring Winds be (till.* 
 
 Glide without noyfe,ym Riuersfrom the Spring 5 
 
 And on the pebbles, make no murmuring, 
 
 N 4 3"«, 
 
 1=— 
 
140 
 
 A Preparation to the Pfalter. A Soliloquy. 
 
 Tea, that thefe Songs may found to every ear*, 
 When I my voyce in Heavenly Measures re are j 
 Fof ever let that Creature wgve-Ieffe be, 
 Which (hall refufe to ieyne in pray fe with me. 
 
 Meant white, my Soule,oh come, let thou and I 
 Feed on the Manna of fweete Poefie ; 
 That Angels food, which earthly Stomachs loth*: 
 Let vs take of it, till it fill vj both ; 
 Till we grow fir onglofiug th'Almightie'sprayfe, 
 And fo his eares take pleafvrt in our Laies. 
 Some thing, from euery thtng, let vs derive, 
 To make vs in dtuinesl Numbers thriue ; 
 And through the fpatious fields of knowledge flie, 
 TUlwe hauefuckt each flower of Poefy. 
 
 But can there lurk*among that heap* offiuff*, 
 Begot of mortal! braynes, conceit enough 
 Tofatisfie thy thirfl ? Canfoules, whofe birth 
 
 Is from the Heavens, be fildwith things of earth ? 
 
 It cannot be ; And therefore I have fought 
 
 Raptures for thee, which down* from Heaven were brought : 
 
 Such as with thy affxttiensfhall agree ; 
 
 Andfo muchmoouing, they willravtfh thee: 
 
 Such, as when thou hafifmg them ten times or* t 
 
 Thou [halt defiretofing them ten times more ; 
 
 And euery time into more liking grow 
 
 With feme newfwceteneffe that from thence will flow. 
 Thefe Jhali I for ever pleafe; whereas thofe Layes, 
 
 Which thou didft heretofore admire andprat/e t 
 
 In time grew tedious, though they did contain* 
 
 Mans befl Inventions, in tbehtghefi Strom*. 
 
 Compos'd thefe are beyond the reachvfArt; 
 
 And fitch y as Angels (to come bear* a Part) 
 
 Will round about thee gather in a Ring ; 
 
 And Godhimfelfe will hearc when thwdoftjlng. 
 
 Wouldfl thovbefafe, whenpaffums threat thy harmes ? 
 
 Thov may ft prevent thofe danrerswkh thefe charmes. 
 
 If Sathan by malicious wiles hath fear d thee, 
 
 ThefevUl draw heavenly Armies downe to guard thee. 
 
 Thofe y wh*mthe world as worthleffe doth contemn*. 
 
 Have hence a precious meanes, to comfort them. 
 
 Svch wretcheavnes,asmopprefpon It*, 
 
 Qvite outr-borneby cmeUTyranny ; 
 
 Ifthey<on*vfywm*fw*etneJfeofthefe Songs s 
 
 WovldfiUltofinghtg; fi, forget their wrongs. ^ 
 
 Thepoore diftreffed'wight, who never had 
 
 One Sunny -minute out offotrowes [had* ; 
 
 Though every day his eye -lid moyft appeares, 
 
 Thefe will dift ill htmcomfort from h$s teares. 
 
 And 
 
A Solilo quy . A Preparation to the P falter. 
 
 141 
 
 And though his heart to-night nigh brake with ftirrow 9 
 He fhould bee eafed of his care to -morrow. 
 
 When any tbraldome is befalling thee, 
 Then ofdeliuerance thy Song may be. 
 If (fraught with fin ) thy Confidence be opprefi^ 
 So fore afll'Bedjhou can ft take no res~l ; 
 To thisnegletted Mujicke lend an eare ; 
 And thou fhalt promises of mercy heare, 
 Expreft in fitch a comfortable Strain*, 
 Thy drooping heart, for toy fhall dance agame. 
 Tea, vehilft thoje plea fures } whereof Worldlings botift^ 
 Draw on fame mifchiefe, or (at befi) be loft ; 
 By thefe,fuch men, as merrj are on Earthy 
 May game a better, and afafer Mynh. 
 
 Or if to get thy Faith the for or hold, 
 If to enflame thy Zeaie oft waxing cold, 
 Thou wouldftthofefacred Oracles reuiew, 
 Which thy Redeemers camming didfore-Jhew, 
 And wellexpreffe thofe Pafsions\ wboftjfr&tg paine 
 Made drops of bloodivfieedof fweat totame, 
 Attend the fe Layes. For (though there may appears 
 Someharfhneffeinthemtoafenfttallcare) 
 Thoufhalt perceive, a Roy all ^fufildidfing^- ■ 
 What He fulfilled hath ineuerphmg. 
 
 AndtfthatPhrafe, wherein the f acred pert 
 Hath \publifhtthefe high Myfteriertomen, 
 Appeare not ouer intricate to be: - ' 
 Or (rather) if thofe ftaiftes, that fiittiedthee - -' 
 Since thy. Corruption ^nake thee not fofoule^ 
 To lofe all beauties that adomeafoule ; 
 Nor rob thee of that light, thmdidft inherit, 1 
 Ofheauenly things, when rhouwehfrft a Spirit 3 
 Here, fhall thy vr.derftanding ta\e a touch, 
 By whofcimprtflion thou fltatt feet* fo much 
 Of that great lout which our Redeemer fhew'd, 
 As thy toft Graces wilt be hence renew d. 
 
 Here [hah thou find, mkoiy Hymiies expreft ^ 
 The curfe He Tmder-wm,ttott made thee biefty 
 And how the Lord ofalhhmgs would be poore s 
 That he might make thee rich for euermore. 
 Here thou mayJl view his grief es, his miferies y 
 Hisforrowes, with his cruell Agonies, 
 The worlds neglett of him ; the mdckft, the f come y 
 Withfuch Indignities, as he hath borne, 
 His gutldeffe death ( theprize that bought vsaII) 
 His RefttrreBim , and our happie Call. 
 Euen each of thefe thou Jha/tdefcribedheare, 
 In Numbers, that haste power tojktcfo neare 
 
 To 
 
142. 
 
 A Preparation to the Pfaker. A Prayer. 
 
 
 To thy affe&ions, as their Poefie 
 
 Shall fweetly charme thee with her Harmony. 
 But ,who their Excellence in que ft ton calls ? 
 
 When hejhallk^ow, they are the P after alls, 
 
 Andheauenly Sonnets \ which that Shepheardfram'd, 
 
 Who with his Harpe, the wicked Spirit ta rrid 
 
 That rag din Saul, and [una his Hymaes dtuine 
 
 Among the plea font groues of Paleftine. 
 
 He, from whofe lips thefweeteft Muftc^efeU-y 
 
 He, that oncefedde the flocks of Ifraell ; 
 
 And chaind mens eares to his melodious tongue^ 
 Whdft (fid with an immortall Mufe) hefnng m 
 Tor, His they are* His Numbers to recite^ 
 
 J am prouoked with afirangc delight . 
 
 Thence comes the Zeale ) which hath begun the fire 
 
 That warmes my heart t wtth fitch a brauedefire. 
 
 And, O my Soule, on whom this great taske lier t 
 
 Be not thonfltepy in this enter prife : 
 
 But rouz,e thy natiue vigor vp, and try 
 
 If thou canftfet their Hebrew Harmony 
 
 Intoottr Englifh Numbers ; or, at leaft, 
 Expreffewhat by thy ski&may be expreft, 
 
 And doeitetfearf tomiffe of thy reward* , 
 For 9 though thy labour no manfhould regard* 
 A guerdon from theWorke itfelfe will grow, 
 More then the World is able to beftow. 
 9 l Good dcedes reward thcmielues. And therefore fiich 
 „ As would fceme worthy, yet vhmanlike grutch 
 „ At vertucs pay, bafe fpirits feeme to me, 
 „ And thinke themfelues more vertuous then they be. 
 Then, let the winde ofvame Efteemegoe by : 
 My foute and I will to our Pocfie. 
 And, tillfome higher Powers allowance brings 
 Here all alone ', we fit vs downe andftng. • 
 
 Tet t left my many haynousftnnes may be 
 Sofoule to/pot this fane attempt in me: 
 Left J fall-off by humane weakfnefejhould, 
 Or runnefome wor/e Carter thenfaine I would i 
 To put thofef eares and lets out of my way > 
 Thus to the God of Dauid fift lfraj> 
 
 The Trayer. 
 
 r\ ! thou greatGod, the Hcauens fole Archite&, 
 ^^^By whom all Creatures that areliuing breath : 
 Thou, who the higheiVHeauens doll dire&, 
 And yet behold'ft the Tiled things beneath : 
 
 Great 
 
A Prayer. A Preparation to the Pjalter. 
 
 143 
 
 Great God Almighty, that on highdoft-fit; 
 Making the powers of both the Worlds to fhake, 
 And yet in Mercie daigueft to admit 
 D efpifed men their humble futes to make ; 
 
 O ! call not fuch an angrie looke on me, 
 As when thou doft, on thole that hate thee,frowne : 
 But to my Prayers, Lord, aufpicious bee : 
 Vouchfate to bow thine eye of fauourdowne. 
 
 Let not my finnes,which great and many are. 
 Make this my good endeauour fee in vainc. 
 Be not difpleas'd, that I (vnworthy) dare 
 Ayme,with my dulneffe, at fo high a Straiiie : 
 
 But thinke on me, as one of thole Elect 
 Whom thou redeemecHt,to be praifed by. 
 Thv Beames of Knowledge, on my Soule reflet \ 
 My thoughts, that are polled,; fan&ifie. 
 
 Blefle me with thine efpeciaH grace, in This \ 
 That, fince thy Word in hand.I vndertake, 
 It mayrefbrme me in wijatis amifle; 
 Left my more knowledge cue more guilty make. 
 
 Let not my crimes (whofe foulneflc I sonfeffcj 
 TheObiedofthyloue,inme,4eface : 
 But let them make me abler to exprefie 
 Whatheauenly comforts are in hope of Grace. 1 1 ' 
 
 And if a Sinner, fo vnworthy , may 
 Performetbat Worke,whence any good may fp?irig 3 
 Let thy Affiftance further my Afiay , 
 And to perfection this good motion beings 
 
 Let not opinions,th#t ftHldififrent be, 
 Nor foolish Cenfurcrs,my purpofe himti 
 Let not t.be fihankelefie Times disharten rrie; 
 Nor Idleneffe my Refolution marre. 
 
 Though vaine repute proues ofterrtifrics the aims 
 Whereto our belt employments we docbend, 
 Lord tea^hpie how fuehfoHyes to difclaime <: 
 Let all my Studies to thy^lcyyitend* - >•-> 
 
 And left thofe frailties, wbichl amsnifowttc ? 
 May make vApkafing what I Yndeitake; 
 Stay mc,when into folly r J frilght runne : ! ' 
 And Lord for giue me, for iay Samoux'Q&ke. 
 
 Let notihe childiftijbEiesofmy 5Dotirf)> 
 Vnhallowed make io goodfln a*eip*t{e(. 
 Let me not play the WantenMfifch thy Tittth^ 
 Nor mix k with fond humane -najuties. 
 
 I Make me remember, when I gbe afeoiit 
 A Worke fo holy , it is rjofie-pl'mbc. . 
 And teach me fo to Abut prophaneneffe out, 
 It may appeare my words were drawnc by thine* 
 
 I 
 
 Let 
 
I 
 
 144 
 
 A Preparation to the Pfalter. A Prayer. I 
 
 Let me not ftriuc to ouer -trim it fo, 
 As I the fubftance may the while forget ; 
 Nor in my weake expreffion flag more low, 
 Then may fo braueafubie& well befit* 
 
 But, in a mcanc, Oh Lord, fo guide thou me j 
 Vnto a height fo decent let me rife ; 
 That the Vnlearned may inftru&ed be, 
 And men of knowledge heare,and not defpife. 
 
 Thou, that from babes,and mouthes of fucklings, haft 
 Ordained ftrength, doe Thou enable me ; 
 That thy Almightic Power may at latt, 
 In my defpifedweakenefle, perfect be. 
 
 Yea, fincc my wits be weake,and my poore skill 
 Doth fmall cfteeme, compar'd with others, merit; 
 To kcepc thy facred Truth vnmaimed ftill, 
 Supply what may be wanting, by thy Spirit. 
 
 Then, as thy Gofpels, though at firft fet forth, 
 By pooreft Fifhermen, loft nought thereby 
 Of that adorning which became their worth ; 
 But better fitted each capacitic: 
 
 So, when the w ifer cannot ftoop fo low, 
 To fute meanc vnderftandings ; fweetly {hall 
 Such plaine and eafie Numbers from me flow, 
 As that thy prayfes (hall be fung by all 
 
 Oh! make Thou, Lord, my apprchenfion meet 
 Thy words true meaning,in thefe holy Ltyes : 
 Make them into my Meafures rail fo fwcet, 
 As men may be allur'd to fing thy Prayfc. 
 
 And let me not, to my confufion, then 
 Be like the Inftrumcnt, that ( touched ) (hall 
 Yeeld fuch a found as comforts other men, 
 And hath no feeling in it fclfc at alL 
 
 But, make me Lord, fo gracious in thy fight. 
 Some part ofDatuds fauours to inherit. 
 Write in my heart, what from thy word I write : 
 Giuc me a portion ofhis hcauenly Spirit. 
 
 Infufe, into my Soule,that kindly heat, 
 Which firft infpir'd him with his Pce/le, 
 Fire my cold zeale, vntill a flame it get : 
 Make mc acquainted with his Harmony. 
 
 And into fuch apt words myMtafmes bring, 
 That when I openly (hall them recite, 
 People may throng about me in a Ring, 
 And ftriuc to hearc ; then, heare me with delight ; 
 
 Till their arFc£tions,mooued through the care, 
 
 Doe moouc their foules,to mooue tnec Lord to heare. 
 
 
 
 A M E M. 
 
 oaeaMn 
 
A Hymne. 
 
 : 45' 
 
 A 
 
 HYMNE OF THANKES. 
 
 GIFING AFTER SICKNESSE: 
 Wherein ( vpon Confederation of Gods 
 mercies) 4 he Author hath <~V(nved 
 to employ himfelfe in fetting 
 fbrtn his Redeemers Praiic. 
 
 NOrv that from Obhuions caue 
 ( Where Deaths wane 
 Had niefunk^ & whelm d me vnder) 
 By thy power, O God J break$> 
 
 Let mefpeake 
 Of thy Loue .with praife and wonder. 
 
 Let my heart, to tkankes encim*d, 
 
 Beare in Mmde, 
 From what forr owes I am rat fed \ 
 And my deare Redeemer he, 
 
 Still of me. 
 With my chief eft cunnmg praifed. 
 
 Andmy fellow-Creatures all, 
 
 When you fhall 
 Heart thefuours he doth doe me ; 
 Let your z,eale, enfiamdby mine. 
 
 Freely ivyne , 
 Toproclatmehis mercy tome, 
 
 And^O Lur depleted Thou be, 
 
 Stir in me 
 Such fweet Jlratns ofprarfes-giuing; 
 Others, to i hy g \ory\ may 
 
 Bleffe the day, . 
 / now breath among the Ltuing, 1 
 
 Forjhat thus I Hue andmooue, 
 
 Tisthy hue, 
 Which hath bmfrom the beginning : 
 Elfe the life, that Ieniofd, 
 
 Hadbeenevojd, 
 As thefoffeit due to firming. 
 
 Little had my Glaffe to rwme, 
 
 Till(vndone) 
 Life and hope hadfunkjogither , 
 If thou hadft not beene imp/or d, 
 
 And reft or' d 
 Comforts fed I know not whither, 
 
 O ! How bitter was that day, 
 
 when I lay 
 In deaths chttrlifh Porters keeping, 
 Feeling my poorefoule and hearty 
 
 Preft to part, 
 With my friends about me weeping! 
 
 Tet me thinkes, Oljet I fee, 
 Hewmwe 
 
 Euery fenfe and power failed, 
 When I felt my fhoritied breath 
 
 Pant to death, 
 Which 'gainftnte dmoft preuailed. 
 
 Cold^ 
 
146 
 
 A Hymnc. 
 
 Cold,and numbe, and pale ,andwan, 
 
 Was 1 than; 
 Leaden- hearted, he ante -eyed. 
 And whtlfi weakved thus I lay, 
 
 Entry way, 
 The Extreame of grief* Itryed. 
 
 For,remembring time that was, 
 Olalas, 
 
 Where, thought I, O where be (towed 
 Are thofe golden dayes, wherein 
 
 Ihauebeene 
 Toutffs beguiling plea fures flowed. 
 
 In my Prime ( O ! ) mufi I die} 
 
 Andpoorel 
 (That am yet bewayfdwithforrow) 
 But a lonely dwelling hone, 
 
 In a grants 
 And he carelejfe left to morrow ? 
 
 Mufi I lodge with dufi andflones, 
 
 Till my bones 
 Lie with Worms confumd ejr rotten ? 
 And( where Ihaue deareft beene ) 
 
 'Caufevnfeene, 
 Be for euormore forgotten} 
 
 Will thought I, no mertallftrength 
 
 Helpe at length , 
 Nor thofe vainer hopes we cherijh ? 
 But mufitnry earthly thought 
 
 Turne to nought, 
 Andlhereconfummgperijh} 
 
 Shall Intuer, neuer more, 
 
 As before, 
 Line to fee the mornings glory ? 
 But, mufi this black night 3 once pafl ; 
 
 Bethelafi, 
 For me to be glad or ferry ? 
 
 Theft my thoughts(nie dying) were ; 
 
 Which,withfeare, 
 Kildmy heart, that erfi was idly : 
 And the doome I heauiedeemd, 
 
 Which, ttfeemd, 
 Was decreed me for my folly. 
 
 Cruellwere the threats of Death, 
 
 And the breath 
 Lingred, at departure lothing : 
 Tea, myfoule didfiriue,asfaine, 
 
 To detaine 
 Her belouedflefbly cloathirig. 
 
 Lord, fhe f aid , and that ingroanes, 
 He are the moanes 
 
 Ofafonle in depth ofanguifh : 
 
 And to thefe my prayers bow, 
 Left I now 
 
 In etemall f arrow languish, 
 
 Sinnes I haue,that(numberleffe') 
 
 Me oppreffe, 
 Andfofirongly ouerlay me ; 
 As iflfhculdyet appeare, 
 
 Idoefeare, 
 Left to Hell the burthen waigh me. 
 
 This my frailer part of man 
 
 Hardly can 
 Tet be drawne to full concerning 
 Of thofe ioyes the Bleffed know, 
 
 Or forgoe 
 Senfespleafures, though deceining* 
 
 And {alas \ ) can trembling dufi, 
 
 So vniuft, 
 Stand before the God of thunder ? 
 Whil'fi corrupted thoughts remains, 
 
 That would faine 
 Tart myfiule, and Chrifi a-funder. 
 
 No :0!no:I cannot beare 
 
 Half e the feare 
 Wherewith lam ouertaken. 
 By thofe bitter pangs of thine, 
 
 Thmhe on mine, 
 That of comfort am forfaken. 
 
 Shall I now obtaine noplace 
 
 In thy Grace y 
 Who in thee hone often ioyed} 
 Can thy lone, that more hath bin 
 
 Then my fmne, 
 See a greened foule defiroyed ? 
 
 Shall 
 
 \ 
 
A Hymne. 
 
 [ 47 
 
 Shall m) damn d Acch tfir ft ill, 
 
 In th.it ill 
 Which he meanes me, thus perfeuer ? 
 And wit thou., that canjt do all, 
 
 Let me fall, 
 Flopelejfe to be loft for etter ? 
 
 Neutrlet thy Aiercies be 
 
 L'Jfe to me, 
 Then the De tills hate hathprooued : 
 But vouch] 'afcjhat this my fame, 
 
 Ovce^gane, 
 From my heart may be remooued. 
 
 Spare p deere Redeemer, fpare : 
 
 LetmyFeare 
 Intofuchftong Faith be turned, 
 I with toy majyeeld my breath : 
 
 Or let Death 
 Be a little more adioumed. 
 
 Come,Jweete le(u,come and takg, 
 
 For thy fake, 
 From my heart at I lone of folly. 
 Let me view thus life's eflate, 
 
 With fuch hate, 
 That I may affcft thee wholly. 
 
 In deepejig hes that [pake aloud., 
 
 Thus I vow'' d, 
 From my Joule, a Joule diftrejfed : 
 And the Spirit helpt my mones, 
 
 With thofegrones, 
 That can neuer be exprejfed. 
 
 So my cries, O Lord, were heard, 
 
 With regard. 
 As I prat d, right fo be fell it : 
 I was freed out of that woe y 
 
 Scardmefi, 
 
 And hete now lime to tell it. 
 
 ■ 
 
 For which fauour.. let no Day 
 
 Pajfe away, 
 wherein I forget thy pittie : 
 But till I, in earth embract, 
 
 Sleepe my lofty 
 Let thy Mercies be my Ditty, 
 
 And although I long haue bin 
 
 Slant to Smne f 
 Make me truely now abhorre it, 
 Andwhen Death next knocks agen, 
 
 Let me then 
 Haue a foule prepared for it. 
 
 Then, O Lord, if ere 1 may So, no loue ofvaine delight 
 
 See the Day Nor Helfs fright, 
 
 Vnto health and comfort raifed', Me from bliffe [hall longer Jenerx 
 
 Of thy loue my SongJhaU be, But,wtthJo mnchgUdneffe I 
 
 And of me Hope to die, 
 
 Thoufhah euermort be prai/ed, I Atjhalljhew I Imefor emr 
 
 \ i 
 
 hAA 
 
 
 FINIS. 
 
148 
 
 ThefefetvLkctoW (0rTr[\i\aXi)faft/ts,efcaped at the Prefle in fome 
 few Copies ,correft with the Pe*. 
 
 Page Z1. 'tine *+. for if**, read i*«.Ptf# 47, fi». 4. tcti Manus mea. Pdge^t. 
 I'm. 4. read of. Page 64, lit the Lithe Difticty, xe*d comprendunt t mtb 2 Circum- 
 flex. Page 94. line 19. ^r Perhaps the, read perhaps,The. In the Booty, here and 
 there, e is fomet'me efcapedfor e. Page n6,in the Margent, read God. 
 
 If other faults hauepaffed, they are (mall; 
 And, as the P r, 1 n t e r hopes, but Literati. 
 Yet, pardon, though in Words he did offend: 
 For,moft o£Vs, I feare, haue Deeds to mend. 
 
 tOlfDOH 
 
 Imprintodby Nicholas Okes. 
 1619. 
 
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