PREFACE
.
§
.
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
.
When
I
behold
that
these
Psalms
are
become
So
well
attyr'd
abroad
,
so
Ill
at
Home
;
So
well
in
Chambers
;
in
the
Church
,
so
Ill
;
I
scarcely
can
call
That
reform'd
,
until
This
be
reform'd
.
Would
the
State
present
A
lesser
Guift
,
than
some
One
Man
hath
sent
?
And
shall
our
Church
,
unto
her
Spouse
,
and
King
,
More
hoarse
,
more
harsh
,
than
any
other
sing
?
§
.
2.
Some
have
endeavoured
to
make
it
more
tolerable
,
by
expunging
those
many
low
,
and
indecent
Expressions
;
and
putting
others
in
their
Places
:
but
the
Attempt
is
fruitless
.
For
,
if
what
they
substitute
be
like
the
remainder
,
't
will
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
,
—
cum
vnus
&
alter
Assuitur
Pannus
,
—
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
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
,
it
s
own
Transports
and
Emanations
;
and
joyning
,
as
in
Consort
,
with
the
Divine
Raptures
there
,
fixes
in
it
the
lasting
Character
,
and
Image
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
,
it
s
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
.
§
.
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
Vniversal
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
,
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
.
§
.
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
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
't
was
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
Vnderstanding
;
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
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
't
is
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
't
is
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
.
§
.
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
;
'T
is
a
sufficient
Plea
to
say
—
volutt
Vsus
—
(
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
't
is
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
;
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
't
is
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
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
't
is
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
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
.
§
.
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
.
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
.
Psalm
74.12
.
Why
dost
thou
draw
thy
Hand
aback
,
and
hide
it
in
thy
Lap
?
O
pluck
it
forth
,
and
be
not
slack
to
give
thy
foes
a
rap
.
Psalm
35.23
.
But
Lord
thou
seest
what
ways
they
take
,
cease
not
this
gear
to
mend
,
Be
not
far
off
,
nor
me
forsake
,
as
Men
that
fail
their
friend
.
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
.
§
.
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
?
—
Psalm
9.4
.
Thou
hast
revenged
all
my
wrong
,
my
grief
,
and
all
my
grudge
;
Thou
dost
with
Justice
hear
my
Cause
,
most
like
a
righteous
Judge
.
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
!
§
.
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
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
.
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
,
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
it
s
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
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
Hymns
,
penn'd
by
immediate
Divine
Inspiration
:
Where
doubtless
,
't
is
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
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
.
§
.
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
,
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
't
was
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
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
continue
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
.
§
.
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.
§
.
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
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
Vniversal
Law
of
proportion'd
Decency
;
which
,
like
the
Platonick
Soul
of
the
World
,
being
dissus'd
through
the
whole
Body
of
Nature
(
magno
se
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
.
)
Versibus
exponi
tragicis
,
res
Comica
non
vult
.
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
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
;
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
.
§.
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
Vniversal
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
't
is
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
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
Vnion
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
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
't
will
be
Vniversal
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
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
.
Laudate
Dominum
Omnes
Gentes
!
Laudate
eum
Omnes
Populi
!
Quoniam
confirmata
est
super
Nos
Miserecordia
Ejus
;
&
veritas
Domini
manet
in
Aeternum
.
Hallelujah
!