Moreover it is clear, Act. 2. that the second Psalm, though it want his name, is David’s. And other Scriptures, 2. Paral. 7. v. 6. and 1. Esd. 3. v. 10. say plainly, that David made the Psalms, 104. 105. 106. 117. 135. beginning: Confess our Lord, because he is good, because his mercy is for ever. Which he appointed the Levites to sing, or play on instruments, 1. Paral. 15. & 16. and yet they have not his name in their titles. Again, 2. Reg. 23. David is only entitled the egregious, or excellent Psalmist of Israel. Neither were Asaph, Eman, and Idithun anywhere called Prophets (as are all the writers of holy Scriptures) but only masters of music, 1. Paral. 25. And the sons of Core were only porters, 1. Paral. 26. Finally, S. Jerome (whose judgement the whole Church singularly esteemeth in all questions belonging to holy Scriptures) seemeth as much inclined, that only the Royal Prophet David was Author of this whole book, as to the contrary. For in his Epistle to Paulinus, prefixed before the Latin Bible, comprehending the principal arguments of several books, when he cometh to the Psalms, without mention of other Authors, saith: David our Simonides, Pindarus, and Alceus, Flaccus also, Catullus, and Cerenus, soundeth out Christ, with harp and ten stringed Psalter, rising up from hell: so attributing the sum of this whole book to the Royal Prophet David, as if he supposed no other Author.

Touching therefore the argument or contents of this divine Psalter, all Catholic Doctors uniformly agree that it is the abridgement, sum, and substance of all holy Scriptures, both old and new Testament. As may first be probably collected, by that Christ himself often comprehending all the old Testament by the terms of the Law and Prophets, in one place (Luc. 24. v. 44.) seemeth not only to reduce all to the Law and Prophets jointly, but also to the Psalms alone, or severally. [Mat. 5. 7. 11. 22. Luc. 16.] But whether this be our Savior’s divine meaning or no in that place, out of this and many other places, all the ancient Fathers teach expressly, that the Psalms are an Epitome of all other holy Scriptures. For example, S. Denys, li de Eccles. Hierar. contemplat. 2. after brief recital of the contents of other holy Scriptures, saith: This sacred book of divine Canticles, doth exhibit both a general song, and exposition of divine things. S. Basil calleth the Psalmody of David the common and most plentiful store-house of all sacred doctrine, the treasure of perfect Theology. S. Ambrose accounteth it The register of the whole Scripture. Origen, S. Cyprin, S. Jerome, S. Chrysostome, S. Gregory, S. Beda, S. Bernard, Cassiodorus, Eutimius, and others use the same, or very like terms. [S. Greg. in Psal. penit.] S. Augustine particularly distinguishing all the Scriptures into four sorts of books, showeth that the Psalms contain all: The Law (saith he) teacheth some things, the History some things, the Proverbs also and Prophets teach some things: but the Book of Psalms teacheth all. It proposeth the law, recounteth things of old, prescribeth the due ordering of men’s actions, and prophesieth things to come. Briefly, it is a common treasure of good doctrine, aptly administering that is necessary to every one. And a little after, exemplifying in particular points: Is not here (saith he) all greatness of virtue, and is not here the right square of justice? is not the comeliness of chastity, the consummation of prudence, is not whatsoever may be called good, learned in the Psalms? Here is the knowledge of God, the clear pronunciation of Christ to come in flesh, the hope of general Resurrection, fear of torments, promise of glory, revelation of mysteries. Even all good things are here, as in a common great treasure laid up and heaped together.

See then and observe here (Christian reader) the admirable wisdom and goodness of God. The means of man’s salvation being so disposed, that his own free consent and cooperation is thereto necessarily required, according to that most approved doctrine of the same S. Augustine: Qui creavit te sine te, non justificat te sine te. He that created thee without thee, doth not justify thee without thee [Ser. 15. de verb. Apost.]: to help our weakness, and sweetly to draw our minds, otherwise averse from travail and pain, the Holy Ghost hath ordained that in small room, and in pleasant manner, [S. Basil in pro.] we may attain necessary knowledge of God, and our selves, easily keep the same in memory, and daily put in practice our chiefest duty, in serving and praising God, by singing, reading, or hearing these divine Psalms. Which one book (as every one shall be able to learn it, more or less perfectly) openeth and showeth the way to understand all other Scriptures, and so to find, and enjoy the hidden treasures of God’s word, in like manner as a key openeth a lock. For the whole sacred Bible is a sealed Book, and not rightly understood, till the seal, or lock be opened, by the key of God's spirit, giving knowledge [Apoc. 5.]; which the Holy Ghost, amongst other ways, inspireth very often by sacred Music or Psalmody. As S. Gregory [li. 4. dialogo. c. 42.] noteth in holy Scripture (4. Reg. 3. v. 15.) where Eliseus not yet knowing God's will in a particular case, called for a Psalmist (or player on instruments) and when the Psalmist sang, the hand of our Lord came upon Eliseus, and presently he prescribing what should be done, procured plenty of water without rain, where was none before, and prophesied victory against the enemies. Reason also and experience teach, that as men of cheerful heart are apt to sing, [Jac. 5.] so the exercise of reading, singing, or playing Psalms, is a convenient and a special means, to attain quietness or cheerfulness of mind.

But as this holy Psalter is the key of other Scriptures, so itself is most especially a sealed, and locked Book, requiring many keys. Every Psalm (saith S. Hilary) hath a peculiar key, and oftentimes there be so many locks and keys of one Psalm, as there be divers persons that speak, to divers ends and purposes. For albeit divers mysteries are sometimes connected, and so require sundry keys, yet there is but one principal and proper key of each Psalm: otherwise it should be divided into many Psalms. Our first endeavour therefore must be, to find the proper key of every Psalm, that is, to know what is principally therein contained. To this purpose the learned Expositors of this book, have observed ten general points, or several matters, to which all the contents may be reduced, as it were, so many keys, and means of entrance into the sense, and true understanding of all the Psalter. And the same may likewise be called the ten strings of this divine instrument. Upon one of which, every Psalm principally playeth, touching the rest more or less, as cause requireth, for more melodious harmony and perfect music.

The first key or string is God himself, One in Substance, Three in Persons, Almighty, All-perfect, Power, Wisdom, Goodness, Majesty, Justice, Mercy, and other Divine Attributes. The second is God's works of Creation, Conservation, and Governing of the whole world. The third, God's Providence, especially towards man, in protecting and rewarding the just, in permitting and punishing the wicked. The fourth, is the peculiar calling of the Hebrew people, their beginning in Abraham, Isaac, and Jacob: their marvelous increase in Aegypt: divers estates, many admirable and miraculous things done amongst them, with their ingratitude, rejection, and reprobation. The fifth principal key and string is Christ, the promised Redeemer of mankind: prophesying his Incarnation, Nativity, Travails, Sufferings, Death, Resurrection, Ascension, and Glory. The sixth is the propagation of Christ's name and Religion, with Sacrifice and Sacraments, in the multitude of Gentiles believing in him, even to the uttermost coasts of the earth: the Catholic Church ever visible. The seventh is the true manner of seeing God, with sincere faith and good works. The eighth, holy David interposeth many things concerning himself. As God's singular benefits towards him, for which he rendereth thanks and divine praises, recounteth his enemies, dangers, and afflictions of mind and body, namely by Saul, Absalon, and others, humbly beseeching and obtaining God's protection. He also expresseth in himself a perfect image and pattern of a sincere and hearty penitent: bewailing, confessing, and punishing his own sins. The ninth is the end and renovation of this world, with the general Resurrection, and Judgement. The tenth is eternal felicity, and punishment, according as every one deserveth in this life. These are the ten keys of this holy Book; and ten strings of this Divine Psalter.

Moreover to find which of these is the proper key and principal string of every Psalm, learned Divines use four especial ways. First, by the title added by Esdras, or the Seventy-two Interpreters, for an introduction to the sense of the same Psalm. So it appeareth that the third Psalm treateth literally of David's danger, and delivery from his son Absalon: which is the eighth key: though mystically it signifieth Christ's Persecution, Passion, and Resurrection, which is the fifth key. Secondly, if there be no title, or if it declare not sufficiently the key, or principal matter contained, it may sometimes be found by allegation and application of some special part thereof in the new Testament. So it is evident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. & Heb. 5. v. 5. that the second Psalm pertaineth to Christ, impugned and persecuted by divers adversaries. Which is the fifth key. Thirdly, when greater things are affirmed of any person, or people, as of David, Salomon, the Jewish nation, or the like, than can be verified of them, it must necessarily be understood of Christ, or his Church, in the new Testament or in Heaven. So the conclusion of the 14^th Psalm: He that doth these things, shall not be moved for ever, can not be verified of the tabernacle, nor temple of the Jews, but of eternal Beatitude in heaven. Which is the tenth key. Though the greater part of the Psalm showeth, that just and true dealing towards our neighbours, is necessary for attaining of eternal Glory. Fourthly, when both the title and Psalm, or part thereof seem hard and obscure, some part being more clear, the true sense of all may be gathered by that which is more evident. According to S. Augustin's rule li. 2. c. 9. & li. 3. c. 16. Doct. Christ. [li. 3. c. 4. de pecca. merit.] So the title and former part of the fifth Psalm, being more obscure, are explained by the last verses, showing plainly that God will justly judge all men, both just and wicked, in the end of this world. Which is the ninth key. By these and like means the principal key being found, it will more easily appear, what other keys belong to the same, and what other strings are also touched. At least the studious may by these helps make some entrance, and for more exact knowledge search the judgement of ancient Fathers and other learned Doctors.

But besides this singular great commodity, of compendious handling much Divine matter in small room, this book hath an other special excellency, in the kind of style, and manner of uttering, which is Meter, and Verse, in the original Hebrew tongue. And though in Greek, Latin, and other languages, the same could not in like form be exactly translated, yet the number, and distinction of verses is so observed, that it is apt for music, as well voices as instruments, and to all other uses of God's servants. Neither is musical manner of uttering God's word and praises less to be esteemed, because profane Poets have in this kind of style uttered light, vain, and false things. For the abuse of good things, doth not derogate from the goodness thereof, but rather commendeth the same, which others desire to imitate. And clear it is, that this holy Psalmody was before any profane poetry now extant. For Homer, the most ancient of that sort, writ his poem at least two hundred and forty years after the destruction of Troy, as Apolidorus witnesseth; others, namely Solinus, Herodotus, and Cornelius Nepos say longer. Whereas King David our Divine Psalmist, reigned within one hundred years after the Trojans' wars. There were indeed Amphion, Orpheus, and Muscus before David, but their verses either were not written, or shortly perished, only a confuse memory remaining of them, recited, altered, and corrupted by word of mouth: but before then were the sacred History of Job, almost all in verse; and the two Canticles of Moyses, Exodi 15. and Deut. 32. It is moreover recorded that Jubal (long before Noe's flood) was the father of them, that sang on harp, and organ. [Gen. 4.] Music therefore is marvelous ancient. But sacred Poetry is in many other respects most excellent, and most profitable. This holy Psalmody (saith S. Augustine [Praefat.]) is a medicine to old spiritual sores, it bringeth present remedy to new wounds: it maketh the good to persevere in well doing, it cureth at once all predominating passions, which vex men's souls. A little after: Psalmody driveth away evil spirits, inviteth good Angels to help us, it is a shield in night terrors, a refreshing of day travails, a guard to children, an ornament to youngmen, a comfort to oldmen, a most seemly grace to women. Unto beginners it is an introduction, an augmentation to them that go forward in virtue, a stable firmament to the perfect: It conjoineth the whole Church militant in one voice, and is the spiritual eternal sweet perfume of the celestial Armies, all Saints and Angels in heaven.

To all this we may add other causes, which moved the Royal Prophet to write this divine poetry. First, he had from his youth (by God's special providence) a natural inclination to Music; wherein he shortly so excelled, that before all the Musicians in Israel, he was selected to recreate King Saul, whom an evil spirit vexed. And his skill, together with his devotion, had such effect, that when he played on the harp, Saul was refreshed, and waxed better. For the evil spirit departed from him, saith the holy text. [1. Reg. 16. v. 23.] Wherefore he made these Psalms, that himself and others might by singing them, employ this gift of God to his more honour. Secondly, verse being more easy to learn, more firmly kept in mind, and more pleasant in practice (for as wine, so music doth recreate the heart of man [Eccli. 40.]) the Holy Ghost condescending to man's natural disposition, inspired David to write these Psalms in meter, mixing the power of divine doctrine, with delectable melody of song, that whiles the ear is allured with harmony of music, the heart is indued with heavenly knowledge, pleasant to the mind, and profitable to the soul. [S. Aug. S. Basil. in Praefat.] Thirdly, David singularly illuminated with knowledge of great, and most divine Mysteries, indued also with most gracious disposition of mind, the man chosen according to God's own heart (1. Reg. 13.) would utter the same Mysteries, with godly instructions, and praises of God, in the most exquisite kind of style; that is in verse. For otherwise he was also very eloquent in prose, as well appeareth by sundry his excellent, and effectual discourses, in the books of Kings, and Paralipomenon. For which cause Moyses also described the passage of Israel forth of Aegypt through the red sea in a Canticle, after that he had related the same whole history more at large in prose, that all might sing, and so render thanks with melodious voice, and musical instruments praising God. [Exo. 15.] Likewise in an other Canticle he comprised the whole law, a little before his death. [Deut. 32.] So also Barac and Debora, and after them Judith, sung praises to God for their victories in verse. [Judic. 5. Judith. 16.] Salomon writ the end of his Proverbs, and a whole book (entitled Canticles) and the Prophet Jeremie his Lamentations in verse. [Pro. 31.] Anna having obtained her prayer for a son, gave thanks to God with a Canticle. [1. Reg. 2.] The like did King Ezechias for recovery of health. [Isa. 38.] The Prophets Isaias, Ezechiel, Jonas, Abacuc, and the three children in the furnace: again in the new Testament, the B. Virgin-Mother, just Zachary, and devout Simeon gave thanks, and sang praises to God in Canticles. [Isa. 12. 26. Ezech. 38. Jona. 2. Abac. 3. Dan. 3. Luc. 1. 2.]

Fourthly, albeit the holy King was not permitted to build the gorgeous Temple for God's service, as he greatly desired to have done, yet he provided both store of musicians (four thousand in number of which 288 were masters to teach [1. Par. 23. 25.]) and made these Psalms as godly ditties, for this holy purpose, in all solemnities of feasts, and daily sacrifice, when the Temple should afterward be built.

Fifthly, he made these Psalms not only for his own, and others' private devotion, nor yet so especially for the public Divine service in the Temple, and other Synagogues of the Jews, but most principally for the Christian Catholic Church, which he knew should be spread in the whole earth. Foreseeing the marvelous, great, and frequent use thereof in the Christian Clergy, and Religious people of both sexes. As he prophesieth in divers Psalms. All the earth sing to thee: sing Psalms to thy name. Again, I will sing Psalms to thee (o God) in the Gentiles, in all peoples and Nations. [56. 117. 65.] Which himself never did, but his Psalms are ever since Christ sung by Christians, converted from gentility, as we see in the Church's Service. For the whole Psalter is distributed to be sung, in the ordinary office of our Breviary every week. And though extraordinarily, for the variety of times, and feasts, there is often alteration, yet still the greater part is in Psal. Certain also of the same Psalms, are without change or intermission repeated every day. [4. (30. ad v. 7) 53. 62. 66. 90. 94. 118. 133. 148. 149. 150.] And such as have obligation to the Canonicial Hours, must at least read the whole Office privately, if they be not present where it is sung. The Office also of Mass, ordinarily beginneth with a Psalm. In Litanies, and almost all public Prayers, and in administration of other Sacraments, and Sacramentals, either whole Psalms, or frequent verses are inserted. Likewise the greatest part of the Offices of our B. Lady, and for the dead, are Psalms. Besides the seven Penitential, and fifteen Gradual Psalms, at certain times. So that Clergy men's daily office consisteth much in singing, or reading Psalms. And therefore all Bishops especially, are strictly bound by a particular Canon (Dist. 38. cap. Omnes psallentes) to be skillful in the Psalms of David: and to see that other Clergy men be well instructed therein. According to the Holy Ghost's admonition, by the pen of the same Royal Prophet (Psal. 46.) Psallite sapienter, or, intelligenter, that is: Sing Psalms with knowledge, and understanding them. Not that every one is bound to know, and be able to discuss all difficulties, but competently, according to their charge undertaken in God's Church. Otherwise every one that is, or intendeth to a Priest may remember what God denounceth to him, by the Prophet Osee (c. 4.) Because thou hast repelled knowledge, I will repel thee, that thou do not the function of Priesthood unto me. Thus much touching the Author, the contents, the poetical style, and final cause of this holy Psalter.