Davids Harp Strung and Tuned, Preface
A PREFACE To the EXPOSITION of the Pſalms.
THERE is no way by which Man may learn, but by the ſame God vouchſafes to teach him; There is Liber Naturae, and Liber Scripturae; The Book of his Creatures, and his Book of Scriptures: The Book of his Creatures, is as it were, a great Common-place Book, written in Folio, for all Nations and Languages, and able to Catechize all men in theſe two Principles, That there is a God, and that he is to be worſhipped.
2. Sect. But his Book of Scriptures, is as it were, his own Book of Statutes, written for his own peculiar people, the Church; wherein, by Precepts, he inſtructs; by Requeſts, he exhorts; by Promiſes, he allures; by Threats, he terrifies; and therefore hath he ſent his ſervants for the attaining of theſe ends, with divers qualities: Some, like Moſes, to teach; ſome, like Eſau, to comfort; ſome, like Jeremy, to mourn, but David, with his Harp, to do all this. So that of Caſſiadore is true, That the Book of the Pſalms is a ſpiritual Library of moſt kind of Doctrines, fit for Meditations, &c. As Ambroſe, Commune quoddam Medicinae promptuarium.
3. Sect. The whole is foreign, and came from one and the ſame Fountain. One Word and Wiſdom of God; revealed theſe words to the ſons of men; one Holy Ghoſt indited them; one Blood of the Lamb ſealed them; one Spirit of Inſpiration moved in the Pen-men that ſet them down; one Spouſe of Chriſt hath received them, and preſerved them; ſo that we may not, nor dare not prefer one Prophet before another, nor Evangeliſt before Evangeliſt, or Apoſtle before Apoſtle: In this Houſe they are all Veſſels of equal Honour and Authority; Moſes is no better than Samuel; David (a King) than Amos the Heardſman; not Peter than Luke, or Luke than Paul.
4. Sect. Notwithſtanding, as the parcels of this Book were publiſhed and delivered by divers Notaries, in divers Ages, and on divers Occaſions; ſo alſo may they ſerve for divers ends and purpoſes, though all to make the Man of God perfect. Precepts of Life and Worſhip, we read in Moſes; Examples of Virtue and Piety, in the Hiſtories; Predictions, Promiſes and Threats in the Prophets; the plain and true Doctrine of Salvation, in the Evangeliſts and Epiſtles.
5. Sect. But the Book of the Pſalms is ſo compoſed, that it comprehends whatſoever may be uſeful in all theſe; ſo that it is much like the Iſraelites Manna, which taſted and reliſhed according to every mans deſire and neceſſity: Propheſies we find here to ſettle, Promiſes to ſtay the wavering ſpirit. In brief, many Stories to delight a curious Reader; Examples of Virtue, enough and enough, Rules for practice good ſtore; Dehortations from Vice, Exhortations to Virtue, Judgments brought on the wicked, Mercies multiplied upon the righteous, In a word, A whole Treaſury of Divine Truth.
6. Sect. The Temptations and Afflictions of good men cannot be ſo many, but in theſe Pſalms they may find eaſe and remedy; nor their Affections in Piety ſo inflamed, but here they may find Forms to expreſs them.
1. Sect. For, do our ſins lie as a weight of Lead upon our ſouls? or doth the heavy wrath of God ſadden and moleſt the Conſcience? Here are words to be found, that being ſent up to God with Davids ſpirit, may eaſe it: Do Tyrants oppreſs us? Doth the malice of man purſue us? Do friends (in this caſe) forſake us? nay, which is more than all this, Doth God from Heaven ſeem to write bitter things againſt us? Whence can we fetch more ready and certain comfort, than from this little Manual?
2. Sect. Would you meditate on Gods Benefits, keep a Record of his Providence? Need you Exhortations to Piety? Are your hearts inflamed to pray to, or to praiſe God? Not a Book of the Old or New Teſtament that can ſooner, and to more effect, ſatisfie your deſires, than this.
What is it, I pray, that you may not learn out of the Pſalms? Here you may find ready made a Buckler of Fortitude, the exact Scale of Juſtice, a Rule for grave Temperance, abſolute Prudence; the way of Repentance, the Rules of Patience, ſome of theſe may be fetch't out of other Authors; but not upon ſuch grounds, never inſtill'd from the like ſpirit.
3. Sect. But I am yet too low: Here you may learn the great Myſteries of Chriſtianity, and that ſtupendious good Will of God to all Mankind, the whole work of mans Redemption, the Incarnation, the Paſſion, the Reſurrection, the Aſcenſion of the Son of God, is ſo lively in divers Pſalms expreſſed, as if David had been an Eye-witneſs, rather than a Prophet; and to write a Story, rather than a Prediction.
Sect. To collect all, If our Patience be to be ſtrengthned in our Afflictions; if we are to call and cry to God for his help in Extremities; if our Hope be to be under-prop'd; if our Love and Piety be to be inflamed; if our Faith to be confirmed about the great Myſteries of our Redemption; if foreign to be given to God (in the exerciſe of which, all the power of Religion doth conſiſt) every good and pious man ought to betake himſelf to this rich Treaſury, deſtined by God to theſe uſes, and yet left to us for thoſe uſes, that we ſhould not be to ſeek for comfort when we need, nor for Forms of Thankſgiving when we have received.
2. Sect. Now that all theſe advantages might the better be apprehended by us, and have the deeper impreſſion in us, it hath pleaſed the Spirit of God to convey unto us in Poetry and Muſical Numbers, all this; for God ſaw how hardly man would be drawn to that which is good, and how prone we are to that which delights; and therefore as skilful Phyſitians lap up their bitter Pills in ſugar, leſt the ſick Patient ſhould be averſe to what will reſtore and recover him; ſo hath God by the ſmoothneſs of Muſick, conveyed his Precepts to the ear, that liſtning to what we delight in, we might at the ſame time learn what might do us good.
Sect. Scarce any Prophetical Prediction, or Prophetical Precept, is by the Vulgar remembred beyond the Church-door; but the tune of the Pſalms, and the words too, are longer lived. Pueri modulantur domi, vivi foro circumferunt: That was the uſe in Baſil's time, and would it were in uſe ſtill; our Lives would be more holy, and our Paſſions more calm.
For a Pſalm doth calm the waves of our paſſions, and quiet the ſoul; it pacifies the anger of the mind, and cools the flames of wantonneſs. A Pſalm unites friends, reconciles enemies, knits together diſagreeing ſouls; for who can think that man his enemy, with whom he hath joined his voyce in ſinging a Pſalm to his God? Charity is the chiefeſt good amongſt men, of which the conſent of the voyce puts us in mind: A Diſcord we make in this heavenly Muſick, ſo often as there is not an union of ſouls as well as voyces; in this Quire he ſings out of Tune, that is not in Charity.
Sect. This Symphony drives away evil ſpirits, this Harmony brings the Angels to our help, this is our Armour in the darkneſs of the night, with this we eaſe the labour of the day. A Pſalm is an Ornament in the mouths of children and young men, a comfort to the aged, the beſt dreſs for women, an honour to Virgins; it is the work of the Angels, the ſtudy of the Saints, a ſpiritual ſacrifice, and a ſhadow of your future happineſs; this, this Symphony beautifies our Feſtivals, and graces all our Service.
To Beginners in Religion, it is a Rudiment; to Proficients, an increaſe in grace; to perfect men, a foundation. The voyce of the whole Church being in harmony, and but one, ſets babes and ſucklings to learn Hoſanna; better Scholars to go on in their praiſe, and old M…aſons to rejoyce that their God ſhould be thus honoured with many voyces, but one heart.
When the ſoul is pleaſed, it is hereby dilated with joy; and when it is ſadned with godly ſorrow, it is hereby reſolved into tears; for a Pſalm will fetch this water ſometimes even from a heart of ſtone. Aug. Confeſſ. 9.33. Profeſſeth, That he had ſo tender a heart, that he melted into teats, when he heard the Pſalms ſung in the Church of Milan; and Muſculus the like of himſelf at Auſpurge.
Oh! the Wiſdom of our heavenly Maſter, who took care, Ut eadem operâ cantemus & res addiſcamus: That found a way to ſteal in his neceſſary Documents into our minds; for that Doctrine which by violence and much difficulty is beat into us, as eaſily ſlips out again, and is forgotten; but what … drunk with delight and content, ſtayes with us, and is fixed in our memory.
Philoxenus was wont to ſay, Carnes eſſe ſuaviſſimas non carnes, & piſces non piſces; his meaning was, That that fleſh and fiſh had the beſt ſavour, which were ſo delicately cooked and dreſſed, that the ſauce took away from them the natural Reliſh which might offend. Precepts and Rules of Virtue and Piety have to humane palates but a harſh taſte, and they go down, and are digeſted very hardly; but being contrived into a Poem, and conveyed into the ear by Muſick, the rigour and ſeverity is much abated, and we are pleaſed inſenſibly with the food, by the Art with which it is ſeaſoned. God knew well our queaſie and nauſeous ſtomacks, and therefore hath ſerved us our Dyet in a Pſalm.
Sect. Many good Precepts I have taught you, many Rules of life out of Moſes and the Prophets, many Rules of Faith out of the Evangeliſts and Apoſtles.
More than theſe nine years I have ſpent my time in the preparation of this ſpiritual food; but I fear me, the meat hath been too ſtrong, or elſe your digeſtion hath not been ſo good as I deſired; ſo little fruit appears in your lives, that there be, who ſay, you have little Faith; Pudet haec opprobria nobis, &c. A ſhame it is that it ſhould be objected, but more a grief that it is not eaſie to anſwer it.
The Evil is ſpreading, and the Diſeaſe very dangerous, and I began to think how I might help it: At laſt, I thought to bring you the ſame meat in the Pſalm of David, and to try whether Faith and Repentance dreſsed up in Numbers, might be effectual to amend your Lives, and confirm your Belief.
Theſe Hymns are yet left you to ſerve God, theſe, when you meet every Sabbath, you read; theſe, when you come to this place, you ſing; and it ſhall be the labour of my old Age, that the Leſſons which are here taught, as well as the Muſick and Meeter in which they are ſet forth, be brought to your ears, would I could ſay your hearts.
And thither they would be brought, and there they would reſt, and have their effect, could you but ſing them with Davids ſpirit; that is, with a ſoul truly affected with what you read, and what you ſing. Eadem eſt verborum ſententia, quocunque modo proferantur; ſed multum refert, quo Spiritu, & quibus coram Deo proferuntur Affectibus.
Sect. Mirth, ſorrow, hope and fear divide your lives, and theſe are the Plummets of the ſoul that move it to honeſt actions. Preſent a future evil, men fear; a preſent danger, they grieve; let good be preſent, they rejoyce; to come, and they hope to attain it.
And it cannot be ſaid, how much power theſe have over the ſoul of man, neither is it poſsible to contain them, but they will break out. My heart (ſaith David) was hot within me, at laſt I ſpake with my tongue, Pſal. 88.
Sect. David was a man of much experience this way, he had whereof to rejoyce; wherefore to grieve, he had ſufficient cauſe to fear, more to hope; and as theſe paſſions took their turns, ſo did his Pſalms; for now he rejoyceth, ſometimes he mourns; one while he expreſſeth his Fear, at another time his Hope; and all in ſuch pathetical Rhetorick, that no Eloquence is able to come near it: He ſets himſelf before his God, opens unto him all his ſecrets, ſpeaks of God, to God, with his God, and poures forth his affections of Faith, Hope and Love, in ſuch quick and powerful words, that who ſhall lay them aſide, and make choice of his own, ſhall find them wateriſh, cold, frozen. I have lately ſeen ſome Meditations. Vows, Soliloquies of an afflicted ſoul, compoſed with Davids ſpirit, and Davids words, and it makes my ſoul in my body become like melting wax.
Sect. That then we read or ſing theſe Pſalms with hard hearts, and dry eyes, it is becauſe we want Davids affections, we rejoyce not in God, we grieve not that he is deported from us, we fear not his Power and Majeſty, nor yet hope in the ſtedfaſtneſs of his Promiſes. Quicken but your affections upon Davids grounds, and you ſhall find there are no ſuch prayers, no ſuch praiſes, as theſe of David.
Never let any man fear that theſe words will not fit the affections of any pious and devout ſoul, ſince an egge is not more like an egge, nor a man a man, than the Spirit of God is conformable to it ſelf, in all the Elect ſons of God.
Have theſe words united Davids ſoul to God? Have they made him familiar with Heaven? Doubt not but they may have the ſame effect in you; your confidence may be the more, when you commence the ſame Petitions to the ſame God, in the ſame words which he hath heard and granted already.
Doth he in theſe expreſs his joy, his grief, his fear, his hopes? Be bold alſo to do the like, and then expect the like effect.
But perhaps it may be ſaid, That they may be of ſingular uſe, when the heart is dilated with joy, and opened with that which pleaſeth, unfit they are altogether for a ſad and oppreſſed ſoul; for who ſhall ſing? who rejoyce? who exult? Is not this proper for chearful ſouls? Is any man merry, let him ſing Pſalms? ſaith the Apoſtle, James 5. What mirth can there be in pious men by which they are called upon to ſing to God? when they are obnoxious to ſo many ſtorms of troubles; ſuch variety of temptation in this life, that a man would think they ſhould have little mind to ſing any other Song than that of David, Multae afflictiones Juſtorum; and are Pſalms fit for ſorrow or mourning. Quis enim ignorat muſicam rebus triſtibus parum accommodam? All this is moſt true, for no ſad and ſorrowful heart ſings ſweetly, rather he mourns as a Dove, and chatters as a Swallow, he ſighs; he laments, he grieves. Neither do I deny that the beſt of Gods ſervants have alwayes ſufficient reaſons to water their Couch, and bedew their cheeks with ſhowres of tears.
When therefore they ſing, this is done out of experience, or aſsured hope, and both reſolves them into mirth within: A tryal they have of their Fathers love, that he hath ſaved them from the Jaw of the Lyon, and the Paw of the Bear; or elſe in the midſt of their afflictions, an inward ſenſe and perſwaſion of Gods good will and love to them, with which being content, they can ſing even in the Priſon, and rejoyce under the Whip. No man is able to expreſs, but he that feels it, the joy and content of that ſoul which is fully perſwaded that he hath peace with God; load ſuch a man with chains, tear his fleſh with Whips, threaten Fire, Swords, Rack… Halters; preſent him with the grim face of Death he ſmiles and laughs, and rejoyceth, That he may be accounted worthy to ſuffer for Chriſ…s ſake: And hath not ſuch a ſoul reaſon to ſing in miſery?
David had experience of both: No man in greater troubles, no man more ſtrangely delivered; he might well then ſing Pſalms, for that in the greateſt of his dangers he had a full aſsurance of Gods love and good will to him; and this enlarged his heart to ſing, Thy Statutes have been my Songs in the houſe of my Pilgrimage.
This difference then the Book of Pſalms hath from other parts of Scripture, That whereas they may be read and repeated even by carnal minds, theſe can never be heartily ſung, except by ſpiritual men, and ſuch who have had experience of Gods good will, either in their deliverance, or elſe the ſenſe of comforts in their greateſt extremities: They then are unapt to ſing theſe ſpiritual Songs, who are no more affected with what David ſings, than as if Gods Providence, Protection, Love and Goodneſs did no way concern them.
Sect. Enough I hope I have ſaid to make you in love with this Book; for if either the utility or profit of it can move you, or the ſweetneſs of the harmony in it work upon you, then you cannot chooſe but prize it, as a Celler full of precious Oyle, whereby all your neceſſities may be provided for; or a Tree, or rather a whole Paradiſe of Trees of life, which bring forth fruits every Month, nay, every day and houre, whoſe fruit is fit for meat, and leaves for medicine.
And what marvel? the Original thereof being from Heaven, not Earth; the Author God, not man; the Indicter, the Holy Spirit, not the wit of David; the Matter, verity, piety, purity, uprightneſs; the Form, Gods Word, the Word of Truth, the Word of Salvation; the Effects, light of underſtanding, ſtableneſs of perſwaſion, repentance from dead works, newneſs of life, holineſs, joy, peace in the Holy Ghoſt. Laſtly, the end and reward, and ſtudy thereof, fellowſhip with the Saints, participation of the heavenly Nature, fruition of an immortal Inheritance that never ſhall fade away. Happy is that man that delights in the Scriptures, in this Scripture; and thrice happy is that man, who meditates in it day and night.
Now that your Meditations may be more fruitful, it will not be amiſs, that you know before hand that theſe things about this holy Book, The Authority, the Author, the Senſe, the Diviſion, or Order of this Book.
DE AUTHORITATE.
1. Sect. Of the Authority I ſhall need ſay but very little, ſince our Saviour himſelf hath given it an ample Teſtimony, Luke 24.44. Theſe were the words that I ſpake unto you while I was with you, That all things muſt be fulfilled which were written in the Law of Moſes, and in the Prophets, and in the Pſalms concerning me: Where you ſee that the old Teſtament is integrale totum; it admits of three limbs, The Pentateuch writ by Moſes, the greater part writ by the Prophets, and the Pſalms writ by David; and all theſe teſtifie of Chriſt, and the Pſalms eſpecially, there being not any one Book out of which more Teſtimonies are produced, and therefore was alwayes, and muſt be continued in the Canon.
DE AUTHORE.
And you may remember, that I but now ſaid David was the Author of them, which may not yet be ſo underſtood, as if he penn'd them all, for ſome of them were penn'd in and after the Captivity; but his they are ſaid to be, à parte praeſtantiori, as denominations uſe to run, becauſe he compoſed the greateſt part of them, and was ſo excellent in expreſſing himſelf this way, that he alone was called the Pſalmiſt.
DE DIVISIONE & ORDINE.
Theſe, as it is conceived, Eſdras after the Captivity collected, and caſt them into that Order they now ſtand: One Book he compoſed of them, which by the Jewes was (for what reaſon I know not) ſubdivided into five Tracts: The firſt, from Pſal. 1. to 42. The ſecond, from 42. to 73. The third, from 73. to 90. The fourth, from 90. to 107. The fifth, to the end. At the end of each there is an Hallelujah, Amen, hoc primum, medium, ultimum. The whole contains One hundred and fifty Pſalms, ſo ſay, Herom, Remigins, Auguſt, the Maſter of the Sentences, for ſome myſtery in the Number; but as Chryſoſtom thought in the Honour of the Trinity; but Rupert for the Trinity of the three Theological Virtues, Faith, Hope and Charity; to which three Graces he reduceth all the Pſalms.
But Thomas hath another conceit, This was done, ſaith he, to ſhew the threefold ſtate of Gods faithful people; they are in a ſtate of Repentance, Righteouſneſs, Glory; Penitents they are, and that ſtate enas in Pſal. 50. Miſerere mei Deus, Pſal. 51. Juſtified perſons they are, and that hath the limit at the 100. Miſericordiam & Judicium; and in their Glory they are, and then they ſing to the end; Omnis Spiritus laudet Dominum: But the beſt Diviſion of theſe, is that of Villa Vincentius, who for uſe reduceth them to theſe ſix Claſſes or Heads.
1. Sect. Some of them are ſimply Didactici, or Paranaetici, which teach what we are to follow, what to avoid: According to the letter of Moſes Law, Vice they condemn, and de finibus bonorum diſſerunt; as the 1, 11, 14, 15, 32, 36, 49, 50, 51, 62, 73, 77, 78, 84, 90, 99, 101, 119, 127, 130, 131, 133, 134.
2. Sect. Some of them are Prophetical, and contain Predictions of Chriſt, of the different ſtate of the Church and Saints, of their Perſecutions, and their liberty and deliverance, and the utter deſtruction of their Enemies; as Pſal. 2, 5, 8, 9, 16, 19, 21, 22, 24, 29, 40, 41, 45, 47, 53, 59, 67, 68, 72, 87, 89, 93, 95, 96, 97, 98, 100, 113, 117, 145.
3. Sect. Some are foreign precatorii, in which the Prophet, and all depreſſed ſouls do implore the mercy of God, ſeek remiſſion of ſins, and deliverance from danger, and preſervation of the Church, 3, 8, 6, 7, 10, 12, 13, 17, 20, 25, 26, 28, 31, 35, 38, 39, 42, 43, 44, 51, 54, 55, 56, 57, 61, 63, 64, 69, 70, 71, 74, 79, 80, 81, 83, 85, 86, 88, 94, 102, 119, 120, 123, 132, 133, 140, 141, 142, 143.
4. Sect. Others are Conſolatory, ſpeaking of Repentance, of the expectation of deliverance of good men, of the Promiſes, Goodneſs, Juſtice, Judgments of God, and of that ruine that will fall upon ill men, as the 4, 31, 37, 39, 52, 58, 68, 75, 77, 82, 84, 91, 92, 112, 119, 121, 128.
5. Sect. Some are foreign, in which, after deliverance from danger, after enemies ſubdued, after benefits received, and evils averted, thanks are returned to God; as, 18, 23, 27, 30, 31, 33, 34, 46, 48, 60, 65, 66, 76, 103, 104, 105, 106, 107, 108, 111, 114, 115, 116, 118, 119, 122, 124, 125, 126, 129, 135, 136, 138, 139, 144, 145, 146, 147, 148, 149, 150.
Sect. Laſtly, Some there are which are of a mixt Nature, for they conſiſt partly of prayers, partly of comforts, partly of thankſgiving, partly of admonitions, partly of doctrine, partly of exhortations; ſo that we may truly call this Book of Pſalms the Epitom of the whole Bible, and an abſolute Anatomy of a Chriſtian man; in which, whatſoever is neceſſary for a devout ſoul, may be fully found.
4. DE SENSU.
Sect. Now that we may ſing theſe Pſalms with underſtanding, neceſſary it is that we do know that there is in many of them (as in other Scriptures) a double ſenſe; there is a literal, and there is a ſpiritual and myſtical ſenſe, and one is ſubſervient to the other.
Sect. 1. The literal ſenſe is that which the Author firſt intends, in what words ſoever his mind be expreſſed, whether proper or tropical.
Sect. 2. The ſpiritual and myſtical ſenſe is, when the words being true literally in the Type, yet are referr'd to another matter, to Chriſt or the Church as the Antitype.
And the Reaſon of this diverſity is, becauſe that the Old Teſtament was a Figure of the New, and the New of our future Glory; we muſt then in very many places of this Book look further than David, have one eye upon him, and another eye upon Chriſt our Saviour.
Sect. This our Prophet was ſo lively a Type of Chriſt, that in divers places of the Prophets, Chriſt is in expreſs terms call'd David, as Jer. 30. Servient Domino ſuo & Davidi Regi ſuo, quem ſuſcitaberis. Ezek. 47. Suſcitabo inquit Dominus ſuper ea, paſtorem unum, qui paſcat eam, ſervum meum David. Hoſ. 3. Poſthaec revertentur filii Iſräel, & quaerent Dominum Deum ſuum, & Davidem Regem ſuum.
When then we find in the Pſalms a double ſenſe, the literal and mystical; that of the letter muſt firſt be found out, though our mind run upon the myſtical, as that which is the chief, and principally intended; for that muſt wait upon this, as Hagar did upon Sarah; and until the letter be well known, the myſtery contained under that letter, will never be well and fully underſtood.
He that would rightly underſtand the true Analogy betwixt the Levitical ſacrifices, and the ſacrifice of our Saviours ſoul for the ſin of the whole World, muſt firſt be well acquainted with thoſe Moſaical Rites; and ſo he that would exactly judge of thoſe things which in the Pſalms are myſtically ſpoken of Chriſt, muſt firſt ſee how they agree to David.
And as that man reads all the Ceremonial Law to very little purpoſe, who dwells upon thoſe ſhadows and figures, and ariſeth not to Chriſt, whom they ſignified; ſo doth not he study and interpret theſe Pſalms to any great purpoſe, who confines his thoughts in David or Solomon, or any other, and takes not occaſion by the figure to ſearch out the Truth.
Sect. Two ſorts of men there have been very much miſtaken in the Explication of the Pſalms.
Sect. 1. The firſt are the Jews and Judaizants, that refer whatſoever they find here to David, and to that Age; they make little or no account of Chriſt, and the Church collected by him, and under his Government.
Sect. 2. The other, who ſetting by David as but a Cypher, interpret every verſe and ſentence of Chriſt alone, and of Chriſtians.
That therefore both theſe Rocks, as Scylla and Charibdis may be avoided, I intend (Deo Auſpice) to go in a middle way, and as occaſion ſhall be offered, firſt to explain the literal ſenſe, and ſhew the truth of the words in David, becauſe that is the Baſis and Key to the Myſtery; and then this literal ſenſe being explain'd with all poſsible brevity, to open unto you the ſpiritual, and ſhew what reſpect any Pſalm hath to Chriſt, that ſo you may have an abſolute, full and perfect underſtanding of theſe ſpiritual Songs.
Quod quaedam, etiam in iis Pſalmis, quae in Novo Teſtamento ad Chriſtum referuntur, ſunt in literali ſenſu vera, in Davide, demonſtrat Janſenius. in Epiſt. Dedic. ante Pſalmos, quem conſulas.