Media: the middle things, in reference to the first and last things: or, The means, duties, ordinances, both secret, private and publike, for continuance and increase of a godly life, once begun, till we come to Heaven. Wherein are discovered many blessed medium's or duties, in their right method, manner and proceedings; that so a Christian (the spirit of Christ assisting) may walk on in the holy path, which leads from his new birth to everlasting life. / Drawn, for the most part, out of the most eminently pious, and learned writings of our native practical divines: with additionals of his own, by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes.

SECT. 17. Of the use of these Collections.

THe use of them is diverse, according to the several heads: Now the first head was, Places that in reading, he found sensible comfort and ravishing of heart in? The use hereof is not onely for present, but whiles he lives in any distress, for then he may have recourse to these places, as to so many wells of joy; and if in his grief, one, or two, or ten will not comfort him, yet it may please God that some of them will have spirit and life in them; besides, it cannot but marvellously establish his faith, when he remembers in how many distinct places of Scripture the Lord was pleased to comfort his soul.

The second head was, Places that in reading, he found rebuke of corruption in his nature or practice: The use hereof, is to open his eyes, and to let him see the Anatomy of his corruptions, and plainly to perceive what things are in his nature, that God hath a quarrel against; so that now it is time, that as such a one is guided by the finger of God to know his corruptions, so he should go to the Spirit of God for mortification.

The third head was, Places that directed him in his particular calling: The use hereof, is to consider the several Texts, as the crowing of Cocks, which ring in his ears: When wilt thou arise? why tarriest thou so long? why stirrest thou so slowly? See how the Sun rejoyceth as a Gyant to run his race, why then dost not thou sharpen thy self to the work which God hath laid on thee? it may be thou meetest with many troubles, disgraces, oppositions,

but what then? is not this Gods command? is not this a service to the Lord Jesus? doth not the Lord assist? and is not he Pay-master sufficient? it may thy labor is in vain, thy work is without fruit, and what then? is not labor thy duty? and good success Gods work? what hast thou to do with thoughts about the blessing and success of thy labors? look thou to the duty, view the Texts well, and obey them, and leave the blessing of thy endeavors to the good will and pleasure of God; lay aside all care of the event, and rowl thy bur∣then upon the Lord, who will sustain thee:* 1.1 Thus these Texts cry upon him to submit to Gods direction, and to depend therein upon his help and assistance. This is the double duty we all owe, First, To ask counsel at the word, and to follow the determina∣tion of it; for a true heart is ever obediential, subjecting it self to the will of God, as the rule of holiness, acknowledging his so∣veraignty, subscribing to his wisdom as most absolute, and to his ways as most true, just and merciful. Secondly, To put over all our businesses into Gods hands, and in a maner out of our own, trusting in him for ability to the work, and for good success to come by them.

The fourth head was, Places containing passages that even melted his heart: The use hereof, is to call such passages to re∣membrance in times of mourning, onely be sure that our affecti∣ons prove spiritual, and not meerly natural: I make no questi∣on but Davids longing after God, Psalm 42.1, 21. his panting after the word, Psalm 119.140. his delight in the sweetness of it, Psal. 119.103. his trembling at Gods presence, Psal. 119.120. his grief for the breach of his Law, Psalm 119.136. were spiritual affections; for they were raised by spiritual objects, so it is good for us to see to our affections, that they be raised by spiritual ob∣jects, and then they will prove singularly useful; it may be indeed that when a Christian peruseth over again the same Texts, he shall not have the like operation as before; all the godly finde by their own experience, that those instructions, reproofs and con∣solations, which at some times awaken, wound and revive their spirits, at another time move them nothing at all; sometimes the spiritual sense is benumb'd,* 1.2 and they hear onely by the hearing of the ear; but at other times, when those senses are awakened, they taste, and see, and feel the same, and consequently are af∣fected, as Job was in that place, Job 42.5. so if at any time we

finde these meltings stirred in us by a spiritual object, and that they are answerable to Gods dealings with us, then we can re∣joyce or mourn seasonably, when God calls us to either, Eccles. 7.14 I take this to be an holy and happy use made of those places.

The fifth head was, Places that hold forth comforts against the burthen of his daily infirmities, inward temptations, and afflictions of spirit: The use hereof, is (when such a particular temptation comes) to eye the promises, and to betake the soul unto the Lord for succor promised: This is the voyce of Faith, Be of good courage, here is a word of comfort, and there is help enough in heaven; the Devil may thrust sore at thee, but he shall not get the victory, for God is with thee; no question, but for these sins the Lord bestows on thee a pardon of course, onely be vigilant and watchful at all times, in all places, upon all occasions, against all sins, with all the degrees thereof, specially against sin of constitu∣tion, calling, company, corrupt education: Indeed, this is the pro∣perty of faith, both to rest on the promises, and to keep waking, for nothing is more wisely fearful then faith, nor more cautelous and circumspect then holy fear.

The sixth head was, Places that establish his heart against the fear of falling away: The use hereof is, in case of any such doubt, to learn and think upon these precious places, that we may be setled in believing our perseverance. This will incourage and quicken us in our Christian course, stablish us in well-doing, and hearten us against the greatest difficulties: Their objection, who say, The doctrine of assurance of not falling away, doth set open a door to all licentiousness, is most false; for the more as∣surance of salvation in a mans soul, the more fear and trembling in a mans course; he who is best assured, hath most power of Gods Spirit, and the stronger the Spirit of God is within, the more holiness and fruits of grace are without.

The seventh head is, Promises that comforted him against out∣ward crosses: The use hereof, is to live by faith in afflictions; for then is faith in these promises the onely stay and support of the heart:* 1.3 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living:—This is my comfort in my af∣fliction, for thy word hath quickned me: In daily and lighter tryals, a man of milde and patient temper, may hold up the head,

but when one deep calleth unto another, and the waves flow over our head, when nature yieldeth, and the heart fainteth, then to stand fast, and be of good courage, is the onely property of faith, which is grounded upon the rich mercy of God, made over to us in these precious promises. I cannot deny, but distrust many times wrings from a Christian such voyces as these, Were it any thing but this I could bear it; but now if in conscience of his impotency, he will seek to Christ to make him able, and he will fasten himself upon him by a true and lively saith in these promises, he may finde strength enough through his might, whereby to bear that comfortably, which otherwise he may finde most intollerable. Faith drives a man out of himself, as not able to bear the least cross as he ought, and through the power of God, it enableth him to bear that best with which God is pleased to try him.

The eighth head is, Places that hold forth his priviledges in Christ, above all the wicked in the world: The use hereof is, 1. To believe and to rejoyce in them: All these priviledges are mine, will a soul say, the Lord hath given them for my portion, how then should I glory in God, triumph over death, sin and hell, through my Savior? 2. To live unto him who hath bestowed them on the soul: And now,* 1.4 O Israel (after all his kindeness) what doth the Lord require of thee, but to fear the Lord thy God, and to love him and serve him with all thy heart, and to keep his Command∣ments? Oh (saith the soul) how should I now think much of Christ? and speak much of Christ? and converse much with Christ? and do much for Christ? and suffer much for the Lord Jesus Christ? and if I cannot do much, how should I desire and will to do much, which is accepted as if I did it? how should I continually go to him,* 1.5 to enable me to do more then of my self I can do? nay, how should I mourn and lament for what I have not done, either through want of ability or will: This is the use of such glorious priviledges, to be∣lieve in Christ, and to live unto Christ.

The ninth head is, Places hard to be understood, of which he desired and endeavored after resolution: The use hereof, is speci∣fied in the very Title it self; and the resolution of the hard Texts cited (viz. those Titles of several Psalms) was by industry found out thus.

PSAL. 3. The Title is, A Psalm of David, when he fled from Absolom his son.

In which three things are contained, 1. The Author thereof, David King of Israel, who composed it. 2. The kinde of the Psalm; which word [Psalm] is a word generally applyable to all those spiritual Hymns, without particular application to the Ceremonies of persons, time or maner of singing, as many others are: It was usually delivered to the whole Quire, on the Sabbaths and Festival days, to be sung by voyce, and to be fitted to the instruments, used to be played upon in the Temple. 3. The expression of the time, and occasion of the composing thereof; (i.) when he fled from Absolom: the story is set down 2 Sam. 15. Many were the troubles wherewith this good King was afflicted, especially after his sin in the matter of Ʋriah, but never any so grievous, as to be driven out of his own Kingdom by his own Son, and his subjects to fall away from him, and to follow his enemy, that sought his life and Throne.

Hereupon he makes his sorrowful complaint unto God in this Psalm, and appoints it to be sung in the Church for his own comfort, and instruction to himself and the whole Church in such times of calamities.

And to this his pathetical moan, he joyns this word [Selah] as a note of the attention of the minde, and stop or pause in the song.

* 1.6For understanding the meaning and use of the word [Selah] note, that Selah is an Hebrew word, and signifies as much as Amen, for ever, semper, in sempiternum, in seculo, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in aeternum.

Hierome observes, that the Jews used one of these three words in the end or conclusion of their writings or sentences, or in the end of their prayers, Amen, Selah or Salem, which signifies peace: And its noted to be a word to express an affirmation, or giving assent to that which is prayed or said, as Amen is, or else it imports a wish, vow or desire, that the thing spoken be cer∣tain, or may be for ever, (i.) that it may be performed: And it is to be noted, that it is usually placed, when some special thing, worthy attention or observation, is spoken or delivered, or some desire to be performed, whether it be in the end, or in any sen∣tence of the Psalm, Prayer, &c. that by a little stop or pause of

the breath, the matter, worth or excellency of the thing may better be considered: And you shall not finde it in any part of the Scripture, saving in the Psalms, and in the prayer of the Pro∣phet Habakkuk, Hab. 3.3. whereupon its observed by Drusius and others, to be a word of note, used in those dities and mu∣sick, to make a stop or stay, that the matter uttered may be bet∣ter minded of the hearers, either to affirm it by their assent, or to desire the performance of what is sung by that intermission, which seems to be most probable, because the Greek Translators of the Hebrew Bible, express the word Selah, by the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a stop, or intermission, and so comes to be used in the Psalmodie, and is rithmi Commutatio, a change of the note, or vicissitudo canendi, or as some say, alte∣rius sensus exordium.

PSAL. 4. To the chief Musitian on Niginoth, a Psalm of David.

The meaning is this, The Kingly Prophet David composed this Psalm, and delivered it to be sung and played in the Congre∣gation, to him that was the chief Overseer, Master, and set over the rest of that musick or consort, upon the instrument called Niginoth, which sounded by playing on with the hand: To un∣derstand this the better, we may observe, that some instruments used in the Jewish Temple, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 windy, such as sounded by breath, and motion of the fingers; as Organs, that are blown with bellows, and all hollow instruments, as Trum∣pets, Rams horns, Cornets, &c. such as the Priests and Levites used in the holy Ordinances, from the Hebrew word Nechiloth, which signifies bored through or hollow.

Others were pulsatilia, such as were played upon with the fingers onely, either by a quill or otherwise; as the Harp, Dul∣cimer, &c. and had strings; and of this sort was the instrument in the Title of this Psalm, called Niginoth; now to every one of these several kindes of instruments, there was one who ex∣celled therein, appointed Overseer, or chief of the consort, and to direct those under him in the song, as there was of such as were the singers also for the song: Hence it is, that the Psalm being committed to be sung to the master of that Order, its said, To the chief Musitian, or to him that excelleth: A Psalm of David.

PSAL. 5. To the chief Musitian upon Nehiloth, a Psalm of David.

The Title of this Psalm may be understood by that which is said in the Title of the fourth Psalm, differing in nothing but in the name of the instrument, which was one of those that were hollow, and sounded by breath, as the Hebrew word shews, as afore, &c. Some of the Hebrew Writers say, It was a Musical instrument, whose sound was like the buzzing of Bees, or in re∣gard of the multitude of them, which are like an army for num∣ber, and for that the master of that Quire was appointed to pray for all Israel, as for all the Armies of the Israelites, against the Armies of the enemies, that came against them in multitude and noise like a swarm of Bees; thereupon he gives the Title, Super exercitus Psalmus Davidis, &c. but unproperly, the Title having no conformity with the Substance of the Psalm, nor is it approved by our Interpreters, &c. but the first followed.

PSAL. 6. To the chief Musitian on Niginoth upon She∣minith, a Psalm of David.

The meaning of this Title may be understood by that which is said afore in the fourth Psalm, saving that here is added [up∣on Shemin••th] that is, it was played with the eighth time, note or strain, and sung with a very clear and high voyce; we may better understand it by what is said, 1 Chron. 15.21. Mattithiah, Eliphaleh, and others were set over the base and tenor, which is the Sheminith, or the Eights, or Diapasan, as Musitians call it, so the meaning is; this Psalm was to be ordered by the chief Mu∣sitian of that consort, to be sung and played upon the instrument Niginoth, with the highest and utmost strain of sound and voyce, or instrument of ten strings.

PSAL. 7. Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.

This was a Psalm of David, sung according to an ordinary song, the beginning whereof was Shiggaion, for its usual with us also to make songs to be sung, according to the tune of some others that were made before.

Tremelius and some others, from the Hebrew word, which signifies errare, &c. titles it Ode erratica, a wandring sonnet, because it is mixt, and consists of divers forms and distincti∣ons of voyce, and sound in playing artificially, joyned to

compleat the musick, as we see resembled in Prick-song.

And where it is said, Concerning the words of Cush, it shews the occasion of the Psalm, namely, That when David was most unjustly slandered by his enemies, and especially by Cush, &c. he makes his complaint unto God in this Psalm, desiring him to re∣venge his innocency, &c. and to be delivered from the persecuti∣on of Saul and his flatterers, such as this Cush was; [words] (i.) Accusations, &c. who this Cush was, is doubtful. Hierom affirms it to be Saul, and gives his reasons for it: Others (which I think is more probable) think it to be some Courtier of Ethiopia, whom Saul entertained in his Court, and was his special favorite, as if he had been of his family or stock (for Cush is the name of, and taken for Ethiopia) &c. this man for hatred against David, and flattery towards Saul, falsly accused him to Saul, and practised all the mischief he could against him.

PSAL. 8. To the chief Musitian upon Gittith, a Psalm of David.

The Title of this Psalm is diversly given, some thus, To the chief Musitian, pro torcularibus, for wine-dressers; as if it was a prayer for fruitfulness of that fruit, &c. Others, that it was composed by David in the City of Gath, when he was banished; Others, that that kinde of instrument was invented and used there: That which is most probable and agreeable with the Scripture, is, That Gittith was an instrument which Jeduthim and his posterity, being chief of the third Classis, or Order of Musi∣tians, used to play upon, the custody whereof was committed to Obed-Edom the Gittite, and his family, that was of the po∣sterity of Jeduthim; who for himself and his brethren, for his time, ministred and used them in the holy service, 1 Chron. 16.37, 38.

PSAL. 9. To the chief Musitian on Muth-Labben, a Psalm of David.

Muth-Labben was the beginning of a tune, after which this Psalm was to be sung by the Quire, which contains a Thanks∣giving for his victory, and for the death of Goliah, the Champion of the Philistines against Israel; therefore some read the Title thus, Magistro Symphoniae de morte illius bellatoris (i.) Goliah, &c. which typically is applyed to Christ, as a song of joy of the Church and Saints of God, for Christs triumphant victory over

the Tyranny of Satan, and his Kingdom of sin and death: Some divide the words, and make Muth-Labben two distinct words, and make the sense to be this, Victori, super mortem filii, Psalmus David, as if David had made it for the death of his son, as Seldan; which sense Austin mislikes, and yields his reasons for the former, arguing from the substance of the Psalm, in that he mourned, and rejoyced not for his sons death, therefore the first sense is best.

PSAL. 16. The Title is, Michtam of David (i.) A gol∣den or excellent Psalm.

The meaning is, it is a Psalm made by David, to be sung after a certain tune, named Michtam, well known among the Jews, which for the excellency, is compared to Gold, the beginning of which tune was Michtam; or else it is taken for a musical instru∣ment of special esteem amongst them.

PSAL. 22. To the chief Musitian on Aijeleth Shahar; (i.) The hinde of the morning.

Some take Aijeleth Shahar, to be the name of some common song, or to be the beginning of some ordinary tune, according to which this Psalm was sung; that's the Geneva note, which may be so: But Tremellius Lyra, and divers, take it to be otherwise, and better (as I think) who interpret those Hebrew words, in, or at the dawning of the day, as you would say, between break of the day and Sun-rising; because at that time, the comfortable light or shine of the day begins to break forth.

The meaning of the Title being this, David made this Psalm, and appointed it to be sung in the Church by the Priests and Le∣vites every morning, so soon as the day brake out; at which time it was by the Law and Custom their duty to exercise their Mini∣stry in the Quire, and to sing Psalms, 1 Chron. 9.33. which ser∣vice the Lord would have to be done by the Church, that their faith and expectation of Christ, might daily be renewed and had in memory; the prophesie of whose Kingdom and sufferings are represented in this Psalm, looking (as the day springs from on high) that Christ should visit them.

PSAL. 30. Title, A Psalm or song of David, at the dedi∣cation of the House of David, which he composed to be sung at the dedication of his House.

Which Title sheweth the occasion of this song, and time when it was used, which was at such time as he had built and finished his

house of Cedar upon Mount Sion, which many good Authors think probable, and follow.

Or else when he was returned to his house again in safety, af∣ter Absolom in his rebellion had prophaned it, and defiled it by his incestuous wickedness with his Fathers Concubines; and so to purge it from all uncleanness, he dedicates it to the Lord, pray∣ing him to sanctifie and make it holy again, that it might be blessed and acceptable to himself, 2 Sam. 16.22. which is the opinion of learne•• Tremellius, and the matter of the Psalm serves to imply as much; for it was a custom prescribed by the Law, Deut. 20.5.* 1.7 that whosoever had built a new house, he should dedicate it unto the Lord, sever it from wickedness and sin∣ful abuse, or (as you would say) make God the Landlord thereof.

And this dedication imports three things:

1. That the Builder should devote it unto God, to testifie that he would use it to holiness, and not to prophane or sinful uses.

2. To testifie his thankfulness for the work finished.

3. To offer prayers and sacrifices, that God might continue and confer his blessings upon them in it.

PSAL. 34. A Psalm of David, when he changed his be∣havior before Abimelech, and he departed.

This Title shews the occasion of the Psalm, rather then the ceremony thereof: The story is set down 1 Sam. 21.13. the sum is, David flying from Saul to Achish, King of Gath, who here is called Abimelech, for his safety, but being discovered by those about the King, and thereby in some danger, he changed his behavior, mutavit gustum suum, some vultum, meaning that out of policy to free himself, he fained a distemper, as if he had been mad before Abimelech, who after sent him away, and so he escaped the danger he feared, and thereupon makes this Psalm of Thanksgiving for his deliverance: And it is to be noted, touching the name of the King, that here he is called Abimelech, which was a common name to all the Kings of that Countrey, as Pharaoh was to the Egyptians, Caesar to the Romans; and in Samuel he is called Achish King of Gath, which was his more proper name.

PSAL. 38. Title, A Psalm of David to bring to remem∣brance.

A Psalm which David made, to be sung by the Quire upon the Sabbath, after the Lord had afflicted him with sickness, and grievous chastisements, to put himself (and others of Gods chil∣dren in like case) in remembrance of his sin, which caused them; (which some think was the matter of Ʋrias) and to admonish him of Gods goodness, who had delivered him from those punish∣ments, and pardoned his sin.

Some apply this to the agonies of Christ, and his powerful victory over sin, death, &c.

PSAL. 39. Title, To the chief Musitian, even to Jeduthim, a Psalm of David. [Magistro Symphoniae Jeduthim.]

This Psalm was composed by David, and appointed to be sung and played on instruments to Jeduthim, even to Jeduthim (i.) To that excellent Musitian, who for the excellency of his skill, was the chief of his Order, and father to those of his stock, which prophesied with a Harp, to give thanks and praise to the Lord, as 1 Chron. 25.3.

PSAL. 42. Title, To the chief Musitian, Maschil, for the sons of Corah.

A Psalm committed to the sons (i.) posterity of Corah, of whom it seems Heman was chief, for the third Classis, or Order of those Musitians, to whom the holy service belonged, 1 Chron. 25.5. All these were under the hand of the father; viz. Heman, who sung in the house of the Lord with Cymbals, Psalteries and Harps, &c. that it might not onely be kept, but sung by them in the tune beginning with the word Maschil, that both the fingers and hearers might be instructed in the matter thereof, ac∣cording to the signification of the word.

Some think the Psalm was made by the Sons of Corah, after his rebellion against Moses; to whom after their repen∣tance, &c. God gave the spirit of prophesie, whereby they made divers Psalms, whereof this was one, and therein foretold things to come of Christ, &c. which conceit Augustine mislikes, neither doth it agree with the matter of the Psalm; besides, the Hebrew letter Lamech, being prefixed to note the Dative case, shews it was made by David, for them to act by their musick, and not of them; and that David in his banishment, to shew

his grief and zeal for the House and Temple, and to quicken his faith and confidence in God for his comfort, made this Psalm for his own and the Churches instruction in the like calamity, and delivered it to Heman and his sons, to be used in the song.

PSAL. 45. Title, To the chief Musitian, Shoshannim, for the sons of Corah, Maschil, a song of loves.

Shoshannim was an instrument amongst the Jews, that had six strings, according to the Lilly that hath six leaves or stems, there∣by called Hexachorda, upon which instrument this Psalm was de∣livered by David to be sung to, and played to by Corah and his posterity; it begins with the word Maschil (as afore) (i.) To give instruction to Gods people, touching the spiritual marriage and love between Christ and his Church, whereof Solomons marriage with Pharaohs daughter, was a figure and type; and likewise to shew the perfect love that ought to be between the husband and the wife; hence called, A song of loves, not unlike to Solomons Canticles: And some put this difference between a Song and a Psalm; that, where no instrument, but the voyce onely is; this, the contrary; the Song is, when the instrument begins, and the voyce follows; a Psalm, when the voyce or ditty begins, and the instrument follows.

PSAL. 46. Title, To him that excelleth upon Alamoth, or the chief Musitian for the sons of Corah upon Alamoth.

Some understand this Alamoth, to be the tune of a song; I take it otherwise (after the best Expositions) to be meant of an instrument, not a tune, the meaning being thus much, A Psalm committed by David to be sung, and to him that was chief of the sons of Corah, to be played upon the instrument called Ala∣moth; for 1 Chron. 15.10. it is expresly said, That Zachariah played with Psalteries upon Alamoth, and then they played first upon that instrument, and so then sung the Psalm or ditty.

PSAL. 50. Title, A Psalm of Asaph.

Some think it is so called, for that Asaph was the author of it, having the gift of prophesie, which is but a weak reason, be∣cause all the rest were indued with a prophetical spirit as well as he. Augustine and other learned Divines, take it to be so cal∣led, not for that Asaph made it, but because it was committed to him and his posterity to be the singers thereof, 1 Chron. 25.2.

PSAL. 53. Title, To the chief Musitian upon Mahalath Maschil.

Hierome thinks Mahalath to signifie a tune of the whole Quire, or Company of singers, and that David committed it to be sung by the whole company of Levites, &c. but others better take it to be an instrument, such as was made to sound by breath and blow∣ing, by reason of the hollowness thereof; the rest is expounded before.

PSAL. 56. Title, To the chief Musitian upon Jonath, Elem, Rechokim, Michtam of David, when the Phi∣listines took him in Gath.

The words of this Title in the original, have a double signifi∣cation, and may be interpreted either metaphorically, a dumb Dove, for so Jonath signifieth, in a far or strange Countrey; So Hierome: or more properly, for a soul-suffering violence in a far Countrey; for howsoever usually the first word is interpreted, Columba, a Dove, yet its taken also in the other sense properly, and in its natural signification, for soul-suffering violence; in both which senses David applyeth this Title to himself in his great distress: for David by a metaphor, compares himself to dumb Doves in a far Countrey; because when he was driven out of Judea, his own Countrey, by Saul that sought his life, and from the worship of God, and forced to flie to Gath amongst the Phi∣listines, yet with patience, meekness and silence, escaping, he neither sought revenge, though it was in his power, nor shewed any impatience, but betook himself in silence unto God, as if he had been dumb, and mourning like a Dove; and we may apply this Psalm to Christ, of whom he was a type.

Or which is better approved by Iunius, he referreth it (which sense the words likewise bear) to the soul-suffering violence, en∣closed by a band or multitude of Philistines, enemies both to him and his God. Some read the words, To the Master of the Har∣mony, which is all one in sense, as To him that excelleth, or chief Musitian, Michtam of David; (i.) the excellency of this Psalm is as precious as gold.

PSAL. 57. Title, To the chief Musitian, Altaschith Mich∣tam of David, when he fled from Saul in the cave, or into the cave.

The general notes on this Title intimate, that the words are

either the beginning of the song, Destroy not, or else words ut∣tered by David in his extremity, staying and bridling his passi∣on, &c. Michtam of David] as if he should say, This was the golden or excellent sonnet, which David composed and deliver∣ed to the Levites to be sung, and after the tune of the Psalm be∣ginning with Altaschith, when he was in some wonderful fear and danger of death in the cave of Adullam, or En-gedi; whither he was driven by Saul, and so compassed about by his guard, that he saw nothing but death in the cave, or destruction if he came out, and thereupon prayeth, that he would not destroy, (i.) suffer him to be destroyed, which was the occasion of this song: See the story, 1 Sam. 22. and 24.

PSAL. 60. Title, To the chief Musitian upon Shushan-Eduth, Michtam of David, to teach when he strove with Aram, Naharim, and Aram Zobah, when Ioab returned and smote of Edom in the valley of salt, twelve thousand.

Shushan-Eduth is either the name of some instrument to be played upon in singing this Psalm, or the beginning of some song, so called according to the tune wherewith David would have this Psalm sung; or Michtam (i.) an excellent song which may be sung, either upon the instrument or tune Shushan-Eduth, or that of Michtam.

Some Titles have it Magistro Symphoniae in hexacorda, and then it signifies an instrument of six strings, upon which David would have this Psalm played, to testifie unto the whole Church his faith, and the benefit of his victory given him by God, against the Aramites of Mesopotamia, and the other Ara∣mites that inhabited Zobah, for which cause the word in testimo∣nium is put in that Title; for further explication of the words, declaring the time and occasion of the making this, see the story 2 Sam. 8. and 1 Chron. 18.

PSAL. 72. Title, A Psalm for Solomon, or of Solomon.

Not that Solomon made it, or was the writer thereof, but that it concerned him, or was composed on his behalf by his Father David, when being ready to dye, he commends his son Solomon, created King, to God, &c.

PSAL. 88. Title, A Psalm or Song for the sons of Corah, to the chief Musitian upon Mahalath Leannoth, Maschil of Heman the Ezrahite.

Heman and Ethan were brothers, endued with an excellent spirit of prophesie and wisdom, wherein they were compared with Solomon, 1 Kings 4.31. Heman was the author that com∣posed and made this Psalm, and Ethan the next Psalm, and committed them to be sung and played to the sons of Corah, to the chief of that company, upon Mahalath-Leannoth, which was the beginning of a song, after which he would have the Psalm sung, as some think, or else some instrument to which he would have the tune of it played and sung; and for the excellency of the matter contained therein, would have them preserved for a form of complaint unto the Church, in any private or singular distress (as in this Psalm) or in the time of affliction, or in per∣secution of Church or Commonwealth (as in the next.)

And it is to be noted, that some skilful in the holy tongue, affirm the Hebrew word Mahalath to be of divers significations, signifying both a musical instrument, or a Quire and company of Musitians, or infirmity; according to every of which accepti∣ons it may be taken in this place, and applied to the instrument so called, to be sung by the whole company of the Levites, as well by voyce as playing, in times of affliction of that people or others.

PSAL. 90. Title, A prayer of Moses the man of God (i.) A psalm of prayer made by Moses.

Its thought this psalm or prayer was made by Moses, for him∣self and the people, at such time as the Spies came back from viewing the Land of Canaan, murmuring and bringing an ill report thereof, for which the Lord threatned that they should not enter into the Land of promise.

PSAL. 92 Title, A psalm or song for the Sabbath day.

This psalm was made to be sung and used in the service of God in the Assembly, upon the Sabbath day, when the people met for the publike exercises of the Church.

Some Hebrew writers say, it was made by Moses, in celebra∣tion of the memory of the Creation; there is no author thereof expressed in the Title.

This psalm for the Sabbath; and 113, 114, 115, 116, 117, Psalms,

which the Jews call their Halleluiah, or praises of God, were sung at the Passover, and are the psalms or hymns which are men∣tioned in the Gospel, which were sung during the celebration.

PSAL. 119.

In this 119 Psalm, we finde no less then ten several names or appellations, whereby David expresseth Gods revealed will; sometimes he calls it Gods Law, sometimes his Way, sometimes his Word, sometimes his Precepts, sometimes his Commandments, sometimes his Judgements, sometimes his Statutes, sometimes his Promises, sometimes his Righteousness, sometimes his Testi∣monies; but above all, notable it is, that there is not one Verse (excepting one, viz. 122.) in this long Psalm (containing ac∣cording to the Hebrew Alphabet, two and twenty Octonaries) where we may not finde one or more of these ten words or names: Hence we may gather, if David were so exact through∣out the Psalm, that in every division (according to the letters 22.) and in every subdivision (every Verse beginning with the self same letter) he still makes mention of some one or more of these, so many appellations: O then, how were his affections inkindled, how was his love inflamed towards Gods holy Word!

PSAL. 120. The Title, A Song of Degrees.

The Title of this Psalm hath more relation to the ceremony and maner of singing, then to the matter and contents of the Psalm, and I do not finde so many different opinions touching the reason of the Title in any other, as in this.

Some suppose this and the 14 others next following to be so called, for that they were sung in some high and eminent place: Some refer it to the extension or lifting up of the voyce in sing∣ing, or rising of the tune, that they might be better heard of the people; so Calvin: Some, that they were sung by the Priests and Levites, after the form and melody of some known and esteemed song, beginning with this Title: Some later Ex∣positors conceive nothing to be meant hereby, but the excellency of the Psalms above the rest, because those places are accounted chiefest, whereunto we do ascend by degrees, therefore the word is used in the plural number [degrees,] as being choice Epigrams, as one would say, Most excellent Sonnets; because the Hebrews use to express the superlative degree or excellency of a thing, by substantives of the plural number, as here, A Song of degrees,

(i.) an excellent Song; so the Canticles of Solomon, called A Song of Songs, (i.) excellent; so the Lord is called The God of gods, Deut. 10.17.* 1.8 Lord of lords, Apoc. 19.16.* 1.9 (i.) without all com∣parison, above all other gods or lords: Daniel called him a Man of desires, Dan. 9.23.* 1.10 (i.) to be esteemed or desired above others; in this sence Iunius takes it: Others think they were composed for Psalms of Thanksgiving, at the return of the Jews from their captivity in Babylon; and in that Ierusalem was scituated amongst hills, whence soever they came, they must rise or ascend to come to it, as they do that climb up an hill; these songs therefore were appointed to be sung at every ascent and cleft, as the places they went up did arise, and for this cause called Psalms of Degrees.

Carolus Siggonius de rep: Hebreorum (whose judgement is more to be approved, as more agreeable to the truth) under∣stands them to be so called, for that they were sung by the Priests and Levites, upon the several stairs that went out of the great Court or Porch where the people were, into the higher or inner part of the Temple, whither none but the Priests might come; and in Nehemiah 9.4.* 1.11 mention is made of the stairs whereon the Le∣vites stood in the solemn feasts, crying unto God, &c.

For Solomon in building the Temple of Ierusalem, made cer∣tain Terresies,* 1.12 stairs or steps rising one above another, 2 Chron. 9.11. by which the Priests and Levites went up from that outward and great open Court or room adjoyning to the Temple, 2 Chron. 4.9.* 1.13 (where the people prayed, brought and attended the Sacri∣fice, called, Iohn 10.29.* 1.14 Solomons porch, or the Court of the people, because it was open to all the people) into an higher room or place in the Temple, called The inner Court, or Lords House, 2 Chron. 24.21.* 1.15 or Atrium Sacerdotale, because none but the Priests must enter thither: Now upon every feast day, the Levites, or they of them appointed for the song, sung these 15 Psalms, upon each stair one, being in number 15, as they went up into that Court of the Temple, making a pause upon each stair, from whence they had the Title of Psalms of Degrees.

This ceremony was used then as an outward means of prepa∣ration to the worshipping of God, to admonish all people to do it with chearful hearts, renewed and lifted up to him by faith, from whence Cyprian observes, that in the Church Liturgy of his

time, the Deacon called upon the people to lift up their hearts un∣to God, using this speech, Sursum corda.

Observations.

It may be observed, that in Titles many things seem strange, and hard unto us, because we know not (nor do the latter Jews of these times themselves) the particular instrument, form of singing, or the tunes used in specie, whether they be the same that we use in these days, or some resemblance of ours, in respect of the playing by the hand, or by breath; as Decem-chorda, an instrument of ten strings, is a resemblance of the Lute we use, &c. Cymbals, of our Cornets, &c. otherwise we know no more of theirs, then our songs, tunes or instruments are known to other strange nations and tongues, to whom we and our lan∣guage is unknown and unheard of.

Again, where in some Titles its said to be sung after such a tune, it is no more but as in our psalms it is said, This is to be sung after, or according to such a psalm, because neither their nor our psalms have for every several psalm a several tune, but the tune of one is or may be referred to another.

Thus much of such hard places in the Psalms, as the weak Christian spoken of, desired and endeavored, after resolution in: For other difficult places of Scripture, because they would too much inlarge this Book, I purposely omit them. Thus much of Reading the Word.

Notes

• * 1.1

  Psal. 55.22.
• * 1.2

  Iob 42.5.
• * 1.3

  Psal. 27.13. Psal. 119 49, 50.
• * 1.4

  Deut. 10.12, 13
• * 1.5

  2 Cor. 8.12.
• * 1.6

  Psal. 3. v. 2. & 4. & 8.
• * 1.7

  Deut. 20.5.
• * 1.8

  Deut. 10.17.
• * 1.9

  Apoc. 19 16.
• * 1.10

  Dan. 9.23.
• * 1.11

  Neh. 9.4.
• * 1.12

  1 Chron. 9.11.
• * 1.13

  4.9.
• * 1.14

  Iohn 10.29.
• * 1.15

  2 Chro. 24.21