§. 1. WHAT Offence is gene­rally taken, and how justly, at our English Version of David's Psalms into Meeter, is sufficiently known. Dr. Donne, upon that of Sr. Philip Sidney, and the Countess of Pem­brooke, commending theirs, censures the other of Sternhold, and Hopkins, and our Churches Toleration of it, thus.

§. 2. Some have endeavoured to make it more tolerable, by expunging those many low, and indecent Expressions; and putting others in [Page] their Places: but the Attempt is fruitless. For, if what they substitute be like the remainder, 'twill be all flat: If it be rais'd somewhat a­bove that level, the whole will be unlike it self; and by the Addition of new Pieces,

the Rents will be made worse. Wherefore, a New Version is doubtless the only Expedient; for, if to imitate the best Originals be mean and ser­vile; what is it to draw after the worst Copies?

§. 3. There are many excellent Versions ex­tant; out of all which, if the choicest in Each were taken, and put together; such a Collection would not only exceed that which is now in use; but any one particular Version, of any of those Persons, who have labour'd in them.

§. 4. For doubtless, as there is no Man but is much more himself at some one time, than a­nother: ( Ego nunquam (says Scaliger) ad scriben­dum accingor, nisi ab ipso Genio invitatus) so there is no Man, who may not be much more concern'd in the Subject of some one Psalm than another: as expressing, possibly, his particular Wants or Enjoyments; or having more affinity, either with the constant innate Temper, and Ge­nius of his Mind; or With the accidental Emo­tions and Sallyes of it, from some emergent Occasion: So that what he shall then perform in [Page] that Fervour, that Extasie, that Indignation or Agony, shall not only exceed what others, less concern'd, shall have done on it; but what him­self could have perform'd, at any other cooler time: And all this, in a Natural way; not to say, what greater Assistances may be lent, up­on an humble Addressto Him, who will undoubt­edly open those Lips which beg it of Him, for no other end, but that they may shew forth his Praise.

§. 5. Besides, they who have indifferently under­taken all the Psalms, have set themselves a kind of Task; and probably would not have adventur'd on some few particular ones, had they not been found among the number which they had oblig'd themselves to compleat. So that though they may have gone through them all with great Di­ligence, yet the Effects of Care and Diligence, can never equal the Efforts of Love, Joy, Zeal, or other mighty Passion; which possessing the Soul, and being further rais'd and excited by the Hymn, compos'd by the same, (for kind) but by a far higher (in Degree) and more inspir'd an ardour, the mutual Fire kindles; And as the Hymn awakes a fervour in the Soul, so the ex­alted Soul impresse [...]s that fervour in its Tran­script of the Hymn; into which, it self thus ex­cited, passing forth, copies out, and arrests in it, its own Transports and Emanations; and joyn­ing, as in Consort, with the Divine Raptures there, fixes in it the lasting Character, and I­mage [Page] of both; which Character, that Tran­script bears, and is; remaining an Eternal Mean, Guide, and Conduct, by which, the penitent, the distress'd, the ravish'd, or the any other way divinely-affected Soul, uniting with it, its own cognate Fires, may ascend together, to his Throne who will accept those Sacrifices of Prayer, and Praise, which himself has inspir'd, and kindled as with a Coal from his own Altar.

§. 6. Wherefore, as it will not seem una­greeable to the honour of the sacred Poem, that all, as out of Duty, should humbly present the utmost they are able to contribute to­wards the copying out the Beauty of the Divine Original: So that Copy, doubtless, will be the least reproach to it, which shall be drawn from out the choicest of all the Offerings.

§. 7. The Reader, I hope, will have the Chari­ty to believe, that [...] see­ing I have taken them all indifferently as they lye, I do not pretend to have done them o­therwise, than as impos'd upon my self; and to present them out of Duty only, and as to be refus'd; being satisfied in the attempt only, of rescuing that Divine Poem from dishonour; and to excite those of greater Abilities, to pur­sue it by a joynt Endeavour; and to that end, to have cast into the Common Treasury, this mean and unprofitable Labour.

[Page]§. 8. Having thus let the Reader know, how much I am concern'd for vindicating the Honour of the Divine Poem; and how uncon­cern'd for what ever I may have offered towards it, I shall acquaint him what I have oblig'd my self to in the Prosecution.

§. 9. First, therefore, I have endeavour'd to avoid all obscurity; which though it be a Rock, that all who speak or write, are bound to shun; and therefore it may seem impertinent to take notice of it here, as of a new care: Yet, when it shall be remembred, how Ʋniversal the num­ber is, of those who are invited, and bound to joyn in celebrating the Honour of their Maker; Young Men and Maidens; Old Men and Children; and all the different Ranks and Conditions of all those Ages and Sexes; it cannot but be acknow­ledg'd, that a very particular care ought to be had, that what is thus to be perform'd by all, should be rendered intelligible to all; to the High and the Low; to the Rich and the Poor; to the One with the Other.

§. 10. In order to which, I have not ren­dred it litterally, but (as possibly all Transla­tions ought to be) by way of Paraphrase; since not only Proverbial, and Parabolical Speeches, and the whole Train of Verbal Allusions, &c. but the very disposition, and coordination of Words, being different in differing Languages, [Page] what was Natural to one, will not only be inde­cent, and, possibly, ridiculous in another; but, a [...] varying from its known accustom'd Forms, ob­scure too. For Idioms and the peculiar Cha­racters of the Language of one People, litterally rendred into another, are notwithstanding such traduction, strange, and forraign still: And, (as Coins) bearing on them the Impresses proper to the Places whence they came, are not cur­rent elsewhere: the stamping of Money and Words, and the Minting of Dialects and Modes of Expressions, being the peculiar Royalties of each Place and People. That which is fix'd in any Writing, is its intrinsique worth; which, as the Rich Mettal, reteyns its value still, whose soe­ver the Image and Superscription be; and is that alone, which being design'd to be transferr'd to others, ought therefore to be impress'd with those Significant Characters which those People know, and allow of; and not rendred dark, ei­ther by reteyning any of its former perplex'd Original Characters; or by the close Order of a Verbal exchange.

§.11. I shall not give the Reader the trou­ble to shew him, how very particularly a lit­teral Translation of the Hebrew would be con­cern'd in this Case; but leave him to think how differing their Modes are like to be from ours, who Write without Vowels, and read backward.

[Page]§. 12. As I have chosen to render it by way of Paraphrase, so I have put that Paraphrase in­to Verse; for such are the Psalms in the Origi­nal, (though we cannot yet find out the mea­sures; but we abundantly find the foot­steps of a Poem in the admirable Heights, and Divine Raptures every where;) and how great a disadvantage it must be for Verse to be unra­vel'd into Prose, any one may judge, who knows the bounds of either; and that there are words and expressions peculiar to Verse, which Prose dares not assume; as on the other side, there are infinite Prose-words, which Poesic disdains: being adapted, and proportion'd to the expres­sing the different heights of thoughts and con­ceptions, peculiar to Verse, and peculiar to Prose. So that to dissolve a Poem, and melt it down into Prose, were to destroy both the Verse, and the Prose too. For, as the Verse would be no more such, when the Words had lost their num­bers, and their order; so those disordered, Poe­tial Words and Expressions appearing eminenly, and unseasonably here and there above the level of Prose; ‘— rarinantes in gurgite vasto—’ the Prose would cant: You would find every where ‘— disjecti Membra Poetoe—’ the unfortunate Spoils of a Poem, which ga­ther'd up, and dispos'd in no other Order than as [Page] they fell, would look like the barbarousBuildings of the Turks, rais'd out of the Noble Ruins of the Groecian Cities and Temples; where the fragment of some mighty Column sustains a Shed; and the Walls of a poor Cottage, are indifferent­ly made up of ill-rang'd Marbles, and inverted Statues, laid in Beds of Mud and Clay: which being thus unworthily plac'd, appear more rude and deform'd, in the wild Order, than in the Ruine; for 'twas a Spectacle of Pity to the Beholder, to see them in the heap; but of Scorn and Indignation, in the unhappy structure.

§. 13. I desire not to be misunderstood here; for it must be truly, and with all submission ac­knowledg'd, that the litteral Prose Versions of the Psalms, as they are in Vulgar Translations ( Latin or English, &c.) conform to the Origi­nal, are absolutely necessary so to stand, as the Rule and Canon of Scripture; by which, the truth of any Pharaphrase may be judg'd Notwithstanding which, since in the Text it self, there are many things hard to be under­stood, therefore, as the unfolding it in other words, by way of Paraphrase, or short Expo­sition, is expedient for the better informing our Ʋnderstanding; so it seems as expedient, that (as the Original it self has given the Example) that Paraphrase should be in Verse; for the bet­ter raising and exciting our Wills and Affections [Page] in the zealous performance of those Duties and Services, of which those Divine Hymns are given us as the Forms.

§. 14. In the choice of words and expressions, I have taken care to use such, as may be both intelligible to the meanest, and yet (as far as we were able) not unbeseeming the Dignity of the Subject: remembring at the same time, both, who some are among the many who are to speak the Praises; and whose Praises they are, which we all celebrate. Wherefore, though I have endeavoured that the expressions be plain; yet understanding by plainness only Perspicuity, as 'tis opposs'd to what is perplex'd or obscure; I endeavour to avoid that meanness of expression, which is made up out of the Language of the People; and which, some by descending to take up, have lost the Poem in the too great a plain­ness and condescention of the Style; for ‘— mediocribus esse Poetis, Non Homines, non Dii, non concessere Columnoe.’ there being in a Poem, as in a Natural Body, a minimum quod non (as 'tis call'd) within which Size and Stature, when either of them are shrunk, they quite degenerate and lose them­selves; that Poem being no longer One, which is so indifferent and languishing, as to be also Prose, if the Measures and the Rhimewere away.

[Page]§. 15. I should not here have reflected upon the Translation now us'd with us, were it not even necessary, that some few of the many In­decencies being laid open, we should be con­vinc'd of the unworthiness of such Addresses; and not henceforth dare to offer up unto God, a Praise which is not comely; and to speak in his Temple unbeseeming his Honour.

§. 16. We shall not all accuse the Translators for any of those Words or Forms of expression which having been in use in the Age they liv'd in, are now discontinued; that were unjust; since every Age has absolute Power of repeal­ing, continuing, or new making those words which do then obtain; 'Tis a sufficient Plea to say— volutt Ʋsus—( Custom gave the Sanction.) ‘ Quam penes arbitrium est, & jus & Norma loquendi.’ Which words, and much of the Style, are so ex­presly the Characters of their own Age, that 'tis no unusual or difficult thing, to discover the Age of a Writing by its Language; as is oftentimes successfully perform'd, in detecting Spurious Authors. And therefore, we shall not blame them for that, or any other the like expression, Psalm 1. v. 1. ‘The Man is bless'd that hath not bent to wicked Read his Ear.’ the word Read, signifying only Lecture, or In­struction; [Page] frequent in Chawcer, and continued down to that Age, but left off in Ours; and therefore though justly to be rejected now, as not intelligible, yet with no reproach to those who spake intelligibly to their own Times.

§. 17. That which is the fundamental perpetual Law of expression, is, That things be naturally represented; which they then are, when as in Picture, the Original, or first Transcript, is as the Life: the first Requisite of which, is Verity; and the next, Decency. Now, though in every thing Natural, there is an innate Decency; and therefore what is truly and properly deliver'd, is also, as being conform to the thing it self, Decent; yet there is a farther Measure of De­cency; which, though it have its Foundation in the things themselves, yet the taking it out thence, is much owing to us.

§. 18. For we being seated as amidst a world of Beings, do behold them, not only as they are Simple in themselves, but as they have di­vers Respects, and Habitudes to each other, according as they are differently plac'd, and orderd; which divers ordering them, makes them appear to us (as Objects plac'd in differing Lights) full of admirable, and indefinite Varieties: Each Mode of considering the Subject, (as 'tis call'd) varying it; and by changing its Situa­tion, giving it a new Colour, and new Relations and Alliances to other things. And hence, as [Page] we observe how things are proportion'd to, and do bear to each other, so we speak them, borrowing the Names proper to some things, and their Accidents, &c. and transferring them to others; yet not rudely, and abusively inforcing them, but as complying with their own in­clinations, we wed together the Beautiful, and proportion'd Varieties. And this is the great and inexhausted Promptuary of those words, and expressions, which are call'd Tropical, in the decent managery, and cultivating of which, consists the greater part of the so much con­troverted Dominion, and Province of Wit.

§. 19. As single Words are thus regulated, so are they when they are woven together into Propositions and Sentences; which are to move within the same Bounds, as of Truth, so of Decency; the measure of which, (chiefly) is the adapting the Style and Character of those Enuntiations to the Subject treated of, and according to the Mode after which 'tis treated; with respect also to those Circum­stances of Time, and Place, of the Persons speaking, and of those to whom the Address is made, &c. So as (to instance only in what we shall have occasion here to note) those Vul­gar Forms of Expression, as the Common Say­ings, and By-words of the People, be not ap­plyed to Subjects grand, and far above that [Page] level; For though possibly there may be Truth in such expressions, yet there will certainly want Decency; and by default of observing a fit and proportioned distance, the Address will appear altogether Rude and Vulgar.

§. 20. The same Laws of Proportion are to pass through the whole Discourse; which being inform'd as by a Soul of Truth and Decency, be­comes one thing; true, and proportion'd to the Subject it treats of, (and to all, both its usual Train of Circumstances, and those often new and surprizing Ones, which emerge upon occa­sion; and are (as some particular Airs of a Countenance, or glances of an Eye, are by Painters) heedfully to be watch'd, caught up and arrested as they sly) and throughout to it self

And by these Laws, if we examine the Ver­sion, we shall not injure it.

§.21. We are to remember then, that the Psalms are Forms of our Addresses of Prayer and Praise to God: Of whom, and to whom, no­thing ought to be spoken, but with the highest Veneration; what is common here, is also (as) unclean; and in Offering up these Sacrifices of Prayer, and Praise, we are to observe what the Universal Laws of Sacrifice require, to chuse them (at least as far as we are able) without blemish.

[Page]§. 22. Not to distinguish betwixt Persons and Things, but to speak of them alike, were untrue, and indecent in any writing, whether Verse or Prose. As,

‘ Psalm. 72.1. —with his Son that Princely Thing. So Psalm 135.11. He slew also the Kingdoms all.’ How monstrous, and beyond all Truth, is that Similitude?

‘ Psalm 58.6. The Tusks which in their great Jaw-bones like Lyons Whelps hang out.’ How false and ridiculous is that expression!

‘ Psalm 35.14. When they were sick, I mourn'd therefore, and clad my self in Sack.’

And how too abundantly true, is this other? ‘ Psalm 115.6. And they have Ears joyn'd to their Heads.’

Psalm 127.2. How is that excellent borrow'd expression—eat­ing the Bread of Sorrows, lost, in being made (as) true and proper. ‘Feeding full hardly with Brown-bread.’

How rude are the following Ones? and taken out from amidst the Manners and the Language of the Street! ‘ Psalm 33.21. Our Soul in God hath Joy and Game—’ ‘ Psalm 35.26. There! There! this Gear goeth trim.’ ‘ Psalm 49.14. When as from House to Pit they pass with wo and wellaway.’ ‘ Psalm 55.16. For mifchief reigneth in their Hall, and Parlour where they dwell.’

[Page]With the same folly and rudeness, they speak of God Himself. ‘ Psalm 60.6. The Lord did speak from his own Place, that was his joyful Tale.’ ‘ Psalm 64.9. And praise his witty Works.’ ‘ Psalm 77.8. What is his goodness clean decay'd for ever and a day?’ ‘ Psalm 78.38. Yea many a time he turn'd his Wrath, and did himself advise.’

In their immediate Addresses to him, they use the same boldness, and irreverence; as in the fol­lowing Petirions. ‘ Psalm 31.9. —My Womb for wo doth ake.’

And their Praises are as indecent as their Prayers. ‘ Psalm 139.6. Too wonderful above my reach, Lord! is thy cunning Skill.’ ‘ Psalm 18.13. Lord! at thy wrath and threatening, and at thy thiding Thear.’ ‘ Psalm 35.10. O Lord! though they do seem full gay, what man is like to Thee!’

But what follows, being neither Prayer, nor Praise, I shall leave the Reader to name. ‘ Psalm 20.3. And so receive right thankfully thy burnt Offerings each one.’ ‘ Psalm 22.9. But Lord! out of my Mothers Womb, I came by thy request.’

[Page] §. 22. However we may in Charity believe, that these Men meant not so falsly, and unwor­thily as they spake; yet whosoever shall think to repeat after them, may do well to consider, that God is in Heaven, and himself on Earth; and therefore to take care that such Expressions as these, be not any of those few words he ut­ters; but that he first well weigh the Gift he brings, before he lay it on the Altar; that so he be not hasty to offer up the Sacrifice of Fools.

§. 23. For, can any sober, devout Soul ima­gine, that being to celebrate (for instance) the Power of the Almighty, in rendring Vengeance upon his Enermes, he does worthily express the Indignation of an offended God, by calling it— his chiding Chear?—To say, he made bare his Holy Arm—and gave his Foes a rap? And then to give him thanks in the Blasphemy of a Ballad, for vindicating, not the Right, but the malice of the informer?—

Which is somewhat like that expression, ‘To Justice, Equity, and Right, he hath a great good-will.’ Can that, or any other Soul imagine, that such Expresstions as these bear any proportion to the Ma­jesty of the Judge, the Glory of the Vengeance, or the fearful Praise!

[Page]§. 24. I have forborn to make any such Re­flections on them, as they are too very much obnoxious to; since it cannot be done without too great a Levity, and a rallery unfit to be affix'd to those Expressions, which, how inde­cent soever they be, are yet interwoven with things sacred. Nor had I took notice of so ma­ny (though an inconsiderable number in respect of what are left behind) had it not been even necessary, that by giving the most ordinary Reader some particular view of the deformities he dotes on, he might no longer oblige those Persons, who have so often, and so highly re­sented them, to indulge the use of them to his ignorance and humour; that so at length, as the Buyers and the Sellers were scourg'd out of the Temple; so the Language which they trade in, and which so much abounds here, may be dri­ven out too. Which may the more easily be effected, since those Exchangers, and their Wares, did not more unlawfully intrude themselves in­to the Temple, than these have done; And though these seem more excusable, as having (which we will most readily, and charitably grant them) far different, and most contrary in­tentions, yet we cannot possibly justifie them, or any other, who shall speak dishonourably of God, and mean well.

§. 25. It has been said, that such Psalms as [Page] these, are not usually Sung; but the Clark re­fusing them, takes others. If this excuse were admitted, and that there were really any considerable number of Psalms remaining, after such were excluded, which without Scandal to a Pious Soul it might chearfully offer up to its God; yet (without taking notice of the acknow­ledg'd dishonour done to these Hymns, by re­ducing them to so condemn'd a state, that they must unavoidably fall to the Judgment of a poor Parish-Clark, when ever the great work of refusing shall be submitted to his Arbi­trement) how can we patiently bear the injuries and losses we our selves sustain, when so confess'd a number of Psalms shall be ravish'd from us; and be retein'd amongst the rest, only to fill up a useless number?

§ 26. Having thus avoided that low and vi­cious plainness which destroys the very Being of Verse; and cast out those impious indecen­cies which prophane the Honour of the Hymn (in farther abhorrence of which latter, we have refus'd such words, which having once born an innocent Sense, our Manners have debauch'd) we have in order to our design for Perspicuity, forborn to make use of any words which may be above the capacity of the Meanest; having therefore coin'd no new ones, nor taken in any which have not for a sufficient time been natu­raliz'd. [Page] Nor can I imagin that such a plainness of words which aims at Perspicuity, the end of all Speech, can depress a Style; or that unusual words, with difficulty, and perhaps obscurity, can advance it; greatness of Expression, being like greatness of Mind, free, generous, and conde­scending; that swelling and Tumor of words, of a dark and reserv'd Sense, is as Pride; vainly great, and unprofitable; the Language of Pe­dants, and Critiques; and of those Sons of Art, who speak on purpose not to be understood.

§. 27: As care has been taken to avoid ob­scurity in Words; so the like care has been, to clear that obscurity which seems to be in the Sense, from the great and unexpected Tran­sitions; which seem to us, who are unaoquaint­ed with such admirable sallies, abrupt, and inco­herent; but are in themselves extreamly No­ble; and the Evidences and Remains of those powerful Emotions, which proceed from Rap­ture, and Extasie: When the same Spirit ani­mated both the Prophet and the Poet; who thus doubly inspir'd— velox mente nova— de­spis'd the safeties of our low timerous flights; taking new pathless ways of his own; through, beyond, and above which, how abrupt and dangerous soever they seem'd, and how lessen­ing their heights were, and disappearing to us that Spirit securely bare him. Which Tran­sitions, [Page] though they seem clos'd, and viewless, have yet really sign'd, and describ'd their way; and the Connexions which seem to have been made, flow naturally out of the Text; and are not Additions, but Emanations.

§. 28. And such liberty of Connexion, is no more than what is usually taken in the litteral Prose version of the Psalms; where (to instance only in our English Version) those additional words, with which the Interpreters found it necessary to conjoyn the words of the Text, which otherwise would have seem'd loose, and incoherent, are printed in a different Cha­racter; yet werè before such their actual emer­gency, always in Power, and understood in the Text: Which Additions, being most justifiable in the very Text, and Canon of Scripture, can­not be condemned in a Paraphrase, or Comment; which has the same design of manifesting the Syntax, and coordination of the Sense, as the litteral Version has of the Words.

§. 29. The same care has been taken to keep close to the Text, that its sown proper vigour be not lost in too wide a Paraphrase; as when Spirits are too much diluted; Or, as when the Beams of the Sun, which have been so united and con­tracted as to Burn, being too far releas'd, lose their Fires, and are again dissolv'd into Light. Vherefore, we have made the Paraphrase [Page] to wait on the particular Verses of the Psalms, as they are distinguished in the new Transla­tion of our Church-Bible; guiding it by them, as by the designing Lines in Originals; and as those Originals are themselves guided by the natural Lineaments, and exact Proportions of the Life; that so at any time, the Truth of the Paraphrase may be justified by the Text; as the Text, explain'd by the Paraphrase; when from each to other, there may be a mutual Re­course.

§. 30. Nor can I suspect, the Paraphrase should go less from such an Imitation as this; for, though it be true, that whoever takes his Mea­sures wholly from another Pattern, forfeits his Liberty; and under that restraint, (as under a state of Captivity) becomes mean, and servile; not daring to exert his own Powers beyond the bounds prescrib'd him; and therefore, while he thus continues true and faithful to the Copy, can never aspire to any thing of his own, great, and exceeding; in consideration of which, some have nobly, and successfully adventur'd to make Translations better things than they have usually been, and to set them above their Origi­nals: Yet this bravery cannot be admitted in all Cases: Since, as it would be too rash and daring; so it would be unsucessful, when the at­tempt shall be made upon the Psalms; or other [Page] Hymns, penn'd by immediate Divine Inspiration: Where doubtless, 'tis not lawful for any one, to take, leave out, or add what they please; but adhering firmly to the Original (as they would do, in copying out Records, or the Deeds, and Evidences of their Lands) to transcribe the whole Truth; to raze out nothing but the Veil, which (as to us) was drawn before it; nor to add any thing, but what the necessary Circum­stances of the transferring them to other Places, and Persons, will require, and decently admit; remembring always, that our business is only to copy out, and not to Design; and that the Copy, being taken from an Original that's Divine, (whose Heights are not like our Heights) the aims we take, can never be beneath us; but that perfectly to imitate, is to exceed our selves; and that that Fancy, and those Powers cannot but move with the greatest freedom, which are limitted by no other Bounds, but such as are transcendent.

§. 31. What measures the Hebrews had for their Verse, is unknown to us; and possibly were they known, our words might as ill com­ply with them, as with the Hexameters and Pentameters of the Greeks and Latins. Where­fore, in putting the Psalms into Verse, we are oblig'd only to make choice of such Modes as are most conducing to the End we design, and [Page] beseeming the Dignity of the Subject we treat of. I have therefore rejected the Verse of seven Feet, (so frequent in our common Version) not only as being worn out of use, and therefore as being indecent to us, who have exploded it; but also as being so, really in it self. For if the whole length of seven Feet be accounted as one Verse, the Verse is then too long; but if that Verse be divided into two unequal Parts, of four, and three Feet, (as is usual) those pieces will be too short; and (as that eminent Person, the late Reverend Bishop of Chichester acknow­ledg'd) of all other Measures, the least graceful: Who yet, to his extream disadvantage, took that very Measure; who, otherwise, had he gi­ven himself the liberty of chusing such as his own Judgment could have better directed him to, there had been no need of any other Version but his.

§. 32. As that form of Verse is indecent for its Measure, whether whole or divided: So o­thers, both for the Measures of their Verse, and the Time of their Feet; which makes their mo­tions more light and trifling than the former. Thus that heavenly, and most seraphick Psalm the Hundred and fourth, is made to beat the Time of a Northern Jig; a Time, so indecent for the Majesty of that Hymn, that though the Language were most decent, (as it is most other­wise) the Measure only would condemn it.

[Page]§. 33. I have made choice of the Verses of four or of five Feet (One only Psalm excepted) each following Verse giving the Rhime to the preceding; as seeming to me, more indifferent to be either Read or Sung, (as the Psalms are left to the choice, or abilities of the Performer) than those of shorter, and unequal lengths; or where the Rhime is alternate, or of greater distance. Divers of which Modes (as the short alternate) seem too light and airy to be Read; being (as all Lyriques are)— socianda chordis— design'd only to be Sung; Nor can I think that any Person, how well-affected soever to that Version, did ever make his Addresses to God (or would believe so falsly as to imagin that it were decent to do so) in those Forms (other­wise than when he allow'd himself to sing them) which are left by Sternhold, and Hopkins. Where­as the Verse of five Feet, or that of four, may be solemny repeated by speaking; as we might instance, not only in our English Epick, from whence Tragedy borrows its Mode, speak­ing in no other than in such measur'd Language, (the Verse of five Feet:) But also in one of our Churches most solemn Offices; where the Hymn Veni Creator, is Verse; and that not sung, but spoken; and alter'd from that of seven Feet to that of four: And we cannot doubt, but the taking such Measures as are fittest to be spoken, [Page] may be useful, not only for those Persons who are naturally unapt for singing, but for all (what­ever the Subject of the Address be) and that [...] the Poenitentials, and others of like nature, may be as fervently pour'd forth in the Closet, in the voice of weeping, as they may be Sung; — cum versa est in luctum Cythara, & Organum in vocem flentium.

§. 34. But this is not to prefer the repeat­ing them by speaking, before that of singing; nor (generally) to equal it; for, our affections being heavy and dull, the utmost assistances are requisite to be call'd in, to excite them; and to help our infirmities. Wherefore, the Psalms were not only compos'd in Verse, (the most exalted Language) but a farther height was added to them in the Address; and the grand [...] the dark Parable, and the deep Saying being open'd upon the Harp, was thence in­spir'd anew; and rais'd yet higher on another Wing.

§. 35. And 'twas from the aforesaid Consi­deration, viz. the dulness of our Affections, and the weakness of our Nature, (too apt to be tyr'd, by any long intention) which induc'd our Church to give so great a Variety to our Service: ma­king the particular Prayers, short, like Ejacula­tions; intermingling Responds, Readings, Psalms, and Hymns: whose excellent design, if [Page] it were prosecuted; and that those Psalms, and Hymns, were performed in that natural way, which is most proper for them, by singing; (which our Church recommends, though she permits them to be said as well as sung) and that after some better manner than is usual; as the design'd Variety would be greater; so would our intentions be more unbent, and conse­quently our Devotions more quickned. For, as any Member, labouring in that posture which they call Tonique, (as an Arm working at its full extent over the Head) will not be able, long, with any strength to continne so working, but being releas'd from that posture, it will pre­sently be eas'd, and refresh'd for a new labour: So the Soul being serv'd by the Organs of the Bo­dy, (whose weight presses down the Spirit) if those Organs be too long intent upon any one O­peration, they, as being corporeal, will certain­ly tire; and the Strengths of the Soul will seem to be abated and enfeebled as those of its Or­gans are: But if the Soul vary its thought, the Organs will receive a new Schematism; and be dispos'd and conceiv'd into another Form, ac­cording to the Idea and Impress of that new thought: and the Souls vigour, which seem'd tyr'd by the weariness of the Organs, will return; and be quickned by that acceptable Variety which refreshes the Organs, by which it self ne­cessarily operates.

[Page]§. 36. In order to this Mode of performing them by singing, I have refus'd such words as are improper for Song; for as there are some words proper for Verse which are not for Prose, and contrary: So there are others, though proper enough for Verse, or Prose, yet are not so for Song; such are the finals in (n) where the (e) is quiescent; as darken, fasten, golden; and sometimes in the middle of a word, as often­times, Even-song, &c. where, if the (e) be not sounded (as it ought not to be) the stress of the Syllable resting upon the (n,) whose sound passes through the Nose, the Tone so held, will be very indecent; but if, to avoid that indecency, the (e) be sounded, as when the Syllable ten in fasten shall be pronounc'd as in the word tender; and the Syllable ken in dar­ken, as in the word ken (to discover) and that of den, in golden, as in the word Den (antrum) such a Pronunciation being different from the common one, will be ridiculous

§. 37. As the Verses of four, or five Feet seem'd fitter to be read than those other of shorter and unequal lengths, &c. as being not so light and airy; so, for the same reason, they are more proper to be set for Church-Musick; since the Measures which are Originally in the Verse, have an influence on the Measures of the Air.

[Page]§. 38. For, as when a firm Body is compass'd with a soft fluid One, that firm Body is as a Mould to that other; and impresses its own Form and Signature in the Bounds it gives it: So the Ditty, appearing as in a Vest of Air, gives that Air its own Measures and Proportions: So that not only the length of each Verse is set forth in an equal length and Measure of Air; determin'd by some longer Note, or Rest, or Por­tion of a Strain; which ends, where the Rhime ends; or, as in the present Case, where the di­vided parts of four and three Feet do end; whe­ther with, or without Rhime, (which are always clos'd with a Sembrief or whole Time); But also the Time of the Feet of the Verse, does ve­ry often necessitate the Time of the Air, and appear in it. As to instance in the 104 Psalm; the Measure of whose Feet is Triple; and will oblige any one, who shall give it an Air, to make the Time of that Air Triple. But that Triple, being not so solemn as that of the Iam­bique (the Measure of our English Verse) when at the [...] (or depressing of the Hand, or Foot, in keeping Time) One only Syllable is repeated, of a double quantity to that Syllable repeated at the [...] or Elevation: But that of the Tri­brach, (where two Sillables pass at the ( [...]) and the Iambique, alternately; the Verse compos'd of that dancing Measure, will be too moving; and [Page] the Air set to it, too light for any Subject which is in Dignity, equal to, or above the Heroique.

§. 39. Wherefore, since the Measures of the Verses, and of their Feet, have an influence on the Airs set to those Verses; and contrariwise, that the Tunes so set, will impress their own receiv'd Measures on any other words which shall be form'd by them: we have rather cho­sen, in stead of conforming our Verses to those obsolete Measures, for the Tune's sake; to take other Measures on purpose to avoid them; lest they should betray the Words to the Old le­vity: and to take such others, as were not like to introduce any new one; not excep­ting against many other Forms which divers have happily taken, as the excellent Pindaric (though unfit for a Parochial Congregation, because every Verse is particularly to be set) nor any other which moving more temperately, are more commensurate to the Subject which they express; and more inservient to the End for which they were design'd.

§. 40. And the due respect to these, is the equal concern both of Verse, and Musique; be­ing grounded upon that great and Ʋniversal Law of proportion'd Decency; which, like the Platonick Soul of the World, being dissus'd through the whole Body of Nature ( magno se [Page] Corpore miscens) is thence copied out by all our Modes of Imitation; and particularly by that of Verse and Musique. Which conforms it self to the Nature of those Subjects, which the Verses or the Airs describe; and the End they tend to. For Motion, which is as the Soul both of Verse and Musique, represents, by the diffe­rent proportion it bears to the different Sub­jects, which the Verse or the Musique express, the difference which those Subjects bear to each other: the Motion being as the Movent; as the Port, and Min of Persons, ought to be as their Worth and Dignity; and therefore to be ex­press'd after the Rate themselves move. Thus the step of the Hero, was not equal'd by those of the Child Ascanius; who follow'd him— non pas­sibus oequis—and the grand and flow recurses of the deeper Tones, are impossible to be adjusted, by the swift narrow Purlings, and Undulations of the higher. And this great Law of Decency is, as to Verse, the ground of that Rule (whose converse also holds, and regulates all, both true, and Poetick Subjects, and their Measures.)

And, as to Song, it obliges the Musician, to make the Air and Time of the Musique, proportion'd to the Nature and Air of the Subject; which is what they call humouring it. So that what's [Page] given to a Comick Subject, must be a brisk Comick Air; and what sings the Heroique, must be high and Heroique. And therefore, since the Subject of Church-Musique is the highest, and most transcendent, its excellency cannot consist in being light and airy; but in being Solemn, Grave, and Majestick. The Musique, as the Verse, being to be proportion'd, as to the great Subject and the End, so to the sublime Af­fections which ought to be excited, and carried up towards it. So that as far as Earth, and the Affections to Earth, are distant from Heaven, and the Affections tending thither: So far ought we to sever those Airs, which tend to Gayety, and to Rapture.

§. 41. It would be too far a Digression to shew, how Musique in general excites such Mo­tions in our Spirits as it excites in Air; how they both tremble, and vibrate alike; and how, as the Vibrations of particular Chords do particularly vary, and modifie the Air, and the modified Air trembles on, as a continued Body, and conveys the Impress to the proportion'd distant Chord, and moves it, as it self was first mov'd, by the impulse of the Elater: So particular Airs in Musique, impress their particular Sallyes, and the various Movements, and Contextures of those Sallyes, upon the Common Air; which, being so impress'd, strikes our Sense, as it self is strook; [Page] and either finding the same cognate Motions in our Spirits (such is the one Harmony of floating Spirits and Tones) cherishes, and advances them; or strong­ly beating on them, impresses them. It will be e­nough, here, to say, that particular Airs, excite par­ticular Affections; and (without digressing so large­ly, as were requisite to shew the Reason) to confirm it with that one known Old Example, of those Young Men, quieted by the Dorick Harmony, whom the Phrygian had enrag'd: (as if those Passions had been first in the Musique, and afterwards in the Men) and thence, farther, to infer, that since particular Airs excite particular Affections, we ought to take care, that the Church-Musique be such as the Church-Affection ought to be: such, as by which the Mind may be compos'd, and withdrawn within it self, from attending the Objects here below, to be fix'd on Heaven only, and the things above; That the Mu­sique be not compos'd, nor at any time perform'd, for it self; (as when (possibly) the Air, or the Com­position being graceful, One only Verse of a Psalm or Hymn is usually Sung, by those, who pretend to be lovers of Musique; limitting their Devotions by the length of the Tune; airy alike, and alike passing into nothing) but in order only to those Ends for which it serves; that so, the Mind following only after those, and being abstracted from things sensible to those unseen, it may be ravish'd above 'em, and find another Harmony within its self, beyond that of Mu­sique; when, (as Preluding to its Separation) she quits all her Interest in the Affections here, and their miquiet tumultuary Joys, and begins to taste some ear­nest of her future State, in the first Heaven of an inward Peace and Tranquillity.

[Page]§. 42, And it were to be wished, that all they who truly mind their own Peace, and the Peace of Jerusalem too, would joyn the Quire: That all, who profess, and call themselves Christians, would re­nounce all those Lusts and Affections, from whence, all, both our inward and outward Enmities, our Wars, Strifes, and Contentions come; and Sacrificing them to the private Peace of each Mans Bosom, and the General Peace and Honour of the Christian Name, would unite, as One, in Offering up their joynt Praises to their Common Father, and the God of their Common Salvation; That each would invite his Brother, (there's no Schisme in Praise) in our Pro­phets own Words, O Praise the Lord with Me! and let us magifie his Name together.

§. 43. And doubtless the Psalms may be look'd upon, not only in those Forms of Thanksgiving, but in all other the numerous Modes of Address, as a Ʋniversal Character of Devotion; in which, all the Pious of all the differing Perswasions, and Languages in Religion, may consent; and speaking all in that one known Tongue, may both rightly understand each o­ther, and be understood themselves, and (which 'tis pro­bable some are not) even by themselves. It were utterly needless, to shew, how the Psalms, throughout all the Ages of Christianity, have been an express part of the Forms of their Devotion; the Great Author him­self, and Finisher of our Faith, repeated on the Cross the 22. Psalm, if not intirely (as the Tradi­tion holds) yet the first Verse of it word for word: His Disciples oft Sung them with Him; and his A­postles after; and the same has been the undoubted Practice of the Christians throughout all Ages.

§. 44. From these, and the like Considerations, some Peaceably-minded, and well-dispos'd Modern Ones, have [Page] labour'd, by extracting particular Collects, out of e­very Psalm, to compose such Forms of Devotion, as all the Societies of Christians may joyn in with­out dissenting, or giving, or taking Offence: Which Endeavour, as it can never be sufficiently commend­ed; so it may seem as possible, that the same end may be prosecuted, and as happily attain'd, by rendring the intire Psalms themselves plain and intelligible to the meanest Capacities, after the like Forms in which they were first Written, and according to the ancient Modes of their performance, as by any Collect that may be taken from them.

§. 45. And how happy might the Consequence be of either! When, as the wild Confusions of our differing Opinions, have withdrawn us into barbarous misunderstandings, and into Actions, which would dishonour a very Heathen: So a Ʋnion in our Devo­tions might beget a Union of Hearts, and Affections; and make us all speak the same Language of Chari­ty; contrary to whose Gospel, whatever fair, and speciously adorn'd, but miserably adulterated Truth, the Tongue of Men or Angels shall utter, will dis­cover its falshood by that very Doctrine; that Religi­on which obliges us to dissolve the Bond of Charity, the End of Religion, and to dispence with all, or any the known Practique Duties, and Obligations to God and Man, by Perjuries, Rebellions, Murthers; by all the close holy Cheats, and Conspiracies against the Life or Fame of others; and by all the open Violences and Ravages whatever, in order to the propagating our vain Imaginations, and the setting up the Idols of our own Opinions, being certainly, for those very Practises, false, and diabolical; and to be countenac'd only, and profess'd, by those un­happily [Page] misguided Wretches, and their [...]tique Lea­ders, who, under the pretended Ensigns of the Lord of Hosts, do fight the Battels of the Ambitious.

§. 46. And when by these, or by what other bles­sed means, we shall have broken down all the nar­row envious Enclosures which have hedg'd us out from each other, within the Churches of our own In­terests, the Fold will not only be One, but 'twill be Ʋniversal too: For, when we shall be at leisure from disputing, and fighting with each other, to convince those who are without; and when, by beholding our true Gospel-temper, the honest Conversation; the Brotherly love; the like-mindedness; the forbearing and forgiving one another for Christ's sake; the Infidel shall be able to understand what we mean by Chri­stanity: When, he shall be no more perplex'd which Party, undoubtedly, to be sav'd with; and with which, inevitably to perish; which now (out of the seeming insuperable difficulties of taking the right, and the numerous odds against him, that he takes the wrong; since he fees each dissenting Party condemning, and being condemn'd, by all the other Churches, Mili­tant against it) makes him fearful to chuse any; and rather quietly to take his Lot among the Heathen, than amidst so much Rage, and Zeal, and Malice, of Parties, and Opinions, to run the desperate ha­zard, and adventure of Christianity: We may hope, that the promiss'd fulness of the Gentiles (which de­lay, our selves are in so vast a Measure guilty of) may be mercifully compleated; when, in our Prophets own Language, All the Ends of the Earth shall remem­ber themselves, and be turn'd, unto the Lord; and All the Kinreds of the Nations shall Worship before Him. When they, who already offer at the Songs of Sion [Page] in that strange Land, without the Pale of the Church, (for the Jew, and the Mahometan practise them in their Synagogues, and Mosques, [...] as admitted by this Key of David, enter into his Gates with (these) Thanksgivings, and into his Courts with (these) Praises. When all the World shall Worship Thee, O God! sing of Thee, and praise thy Power: And, as thou shalt have made thy ways known upon Earth, thy saving Health among all Nations; shalt have brought them out of Darkness, into thy Marvelous Light; and fill'd all the Earth with thy Glory: So all Nations shall flow in unto Thee; All the Earth shall be fill'd with thy Praise; and shall make the Returns of thy Glory, as Universal as the Influence.

Hallelujah!