IT hath been usual with most Persons who have formerly attempted any thing Poetically upon this Book of the Psalms, to preface something either concerning the great Antiquity, singular usefulness, and excellent advantage of that way of praising God, which is performed by tuneable voices, in sacred Songs, Psalms and Hymns; or else, concerning the great Serviceableness of the Art of Poetry to that noble end, both to assist the invention of the Composers, and the devotion of the Singers of them. Whose labours in this Ar­gument, render it the less needfull for me to insist much upon those Heads, to prepare thee for the en­tertainment of what I here put into thy hands of that Nature: and therefore I design to say very little of either now; farther then it may serve for an introduction to what I am more especially obli­ged to acquaint thee with, in reference to this version of mine which follows.

I think, (in the first place) that it needs no proof to any one that is but ordinarily conversant with ancient History, that the Praises of God, and famous Men, were the most Primitive Themes of Poetical composures: and that according­ly the Poetry of all Nations hath been most anci­ently employed, towards the assistance and im­provement of that general inclination of mankind to admire and extoll the divine, and humane. Au­thours of any eminent good to them, in that way, with the most elevated Notions and Expressions.

Nor is it (secondly) less clear to any conside­ring Persons, that the declination and debasement of that noble Art, to the service of those propensi­ons of humane Nature which are more allyed to sensuality, is a meer perversion, and notorious a­buse of it; contrived and promoted by the Artifice of Satan, the sworn Enemy of God's Glory, and mans greatest good which in this life he is capable of (the entertaining of it with an exercise, and imployment much of the same Nature with that of blessed Angels and glorified Saints,) with design to turn the stream of its noblest faculties out of that pure channel, into the foul and nasty Sinks and By-gutters, of lust and intemperance, flattery and malice; and every thing indeed, that tends to the immersing the humane soul the more deeply into all manner of viciousness and debauchery, by the means of that pleasure and delight, which Poetical measures commonly contribute to those Arguments about which they are imployed.

Whence, (thirdly) it follows, (as a consequence of easie deduction from these Premisses,) that there can be no better service done to God, or Man, in this World than that, of attempting to recover this Original inclination of mankind to its first per­fection, by assisting its noblest affections in that which is their most proper and pleasurable intertain­ment; so, as that it may be reclaimed from vice, and reduced again to a love of God and Vertue, by a kind of holy guile: to wit, by supplanting and undermining its corrupt propensions by the right use of that Art, by the abuse whereof they were first ingendred and nourished. And this I take to be the proper import and design of those Apostolical Exhortations of St. Paul to the Ephesians, and Colossians, Eph. 5.19. Col 3.16. wherein they are stirred up, to speak to themselves, and to teach and admonish one another, in Psalms, and Hymns, and Spiritu­al Songs, making melody in their hearts to the Lord: as also of that of St. James, Jam. 5.13. wherein he directs those that are mer­ry, or cheerfully disposed, to vent their mirth in singing of Psalms.

And to this end, it is not to be doubted, that the gift of Psalmody, whatever it were, was peculiarly bestowed on some Persons in the Aposto­lical Churches. For the Apostle Paul telling us (in 1 Cor. 14. 26.) that among the rest of the eminent Gifts of the Holy Spirit in those Times, that was one; and in his directions for the use of that, as well as the other there mentioned, appoin­ting[Page]it to be managed so as might best promote E­dification: it is hardly to be conceived, how that way of one gifted mans singing alone, could edify many, except, by excercising the birsk and airy in­clinations of mens souls in an holy and spirtual manner, and turning those passions on which they are wont to operate into their right channel, and thereby rendering them more spritual, heavenly, and divine.

And this notion,Basil. Hom. de laudibus Psalm. the great St. Basil had of the use of Psalms in the Church, many Ages since: and from him I have it. He takes it to be the special Ar­tifice of the H Ghost, to endeavour the cure of the proneness of humane nature to the charms of vicious pleasure, by inspiring holy men with sacred Poetical raptures, wherein they mix the delights of musick, with the pre­cepts of Religion and Vertue: that they might thereby tempt men (as we ordinarily do chil­dren to swallow unpalatable medicines, by tempering them with honey,) to admit into their minds and hearts the unpleasant Doc­trines, which, conduce to the healing their souls, by the pleasure they find in the har­monious measures wherein they are conveighed to them.

This is also, the reason, why our Church in all its services, mixeth singing, at convenient Pe­riods, with the other offices of Liturgy: to wit, that thereby the tediousness of sacred Exercises, may, to the generality of men, be alleviated, by[Page]the mixing of that which pleaseth the ear, with that which conduceth to the sanctifying of the heart.

And from the great usefulness of this sacred Ex­ercise to edification in holiness and vertue, it is, that Divine Poems have been in all Ages of the Church so greatly esteemed: and especially the Psalms of David; which have therefore been always admit­ted, in large proportions, into all offices of pub­lick worship. And thence also, to make them more usefull to that great end, divers great men have not contented themselves with the rendering them into the Languages of their own Countries, that so the matter of them might be understood by the Congregations where they were read; but they have endeavoured also, to reduce them to such kinds of Metre, as were most acceptable in their Times, that the spirit of them likewise might be diffused among Christians, and raise their affections by their harmonious composure: The advantage of which undertaking, was notably seen in the early days of the Church; in the diverting the natural inclinations of the younger sort to songs of a worse constitution, into that current, in which St. James before quoted, directs holy mirth to run. A great assistance whereunto, was, the facility of receiving into, and retaining in memory, those devout compo­sures of holy Men, which were then in esteem in the Church, by means of Poetical Measures: So that they had generally at all times a stock of sacred Hymns stored up in their minds; and were thereby enabled to give vent to the gayety of humour which[Page]their age and constitution furnished them withall, in a serious and holy manner. In so much, that St. Ba­sil before-mentioned, in the same Homily, tells us, that the ordinary Christians in his time, sung David's Psalms, at home in their houses; and whenever they went abroad also, they mut­tered them to themselves, as the solitary enter­tainment of their minds, in their travels and other imployments. Ren. Lau­rentius de la Barre And the Ro­mish Prefacer to the Commentary upon the Psalms attributed to Arno­bius, speaks more largely concerning the Time of his Authour, and tells his Reader, that the Psalms then, were sung by the Plough-man over his Plough, the Pilot at his Helm, the Rowers o­ver their Oars, the Digger whiles he handled his Spade, the Weaver in his Loom, the Spin­ster at her Distaff, and very Infants that could not speak plain, upon their Nurses Laps: and withall, makes a serious complaint of his Catho­lick Church, for being so far degenerated from the ancient usage in this particular, that this holy exercise was not onely disused, but also, even disdained among them, which was, certainly, the Reason, why, when the Reformation began in divers parts of Europe, the vulgar People, who had been long used to no devotions, But such as they understood not, were so much taken with singing the Psalms of David, poetically translated into their own languages, as finding that inward warmth in that exercising of Religion, which they never felt in any before.

And this, no doubt, upon the Reformation of this our Church, in particular, was one of the things which very much promoted it. For as the principal Instruments in that Reformation compo­sed the Book of Common Prayer so, as to reduce all publick offices therein to as near a conformity to the primitive Order as might be; and especial­ly in making the whole worship intelligible to the vulgar, and taking care that not onely the Scrip­tures appointed to be read, should be translated in­to English, but also the Psalms of David; and these last (though in Prose,) yet should be so pointed as that they might be sung, as they have been ever since in Cathedral, and Collegiate Churches, by all that can read: So divers Per­sons used the best skill which those times afforded, to diffuse that part of God's publick service, more largely among the common people, by a second version of them into English verse, in that translation which ever since hath been bound up with our Bibles, and Common-Prayer Books, and is usually sung in Parochial Congregations to this day.

Of the Persons, who then did the Church of England that remarkable service, I can give little account beyond their Names: and those, (as to three of them) the very Book informs me of, (viz.) Thomas Sternhold, John Hopkins, and Robert Wisedom. Onely, concerning the first of them (Tho. Sternhold) Mr. Fuller, in his Church History, tells, me was first, Groom of the Robes, to K. Henry the VIIIth. and after­wards,[Page]of the Privy-Chamber (as he says in one place, but in another of the Bed-Chamber) to Edw. VI. He had, (as appears by his Will) a Legacy given him by King Henry. He tran­slated for his part, 37 Psalms, by Fuller's account; John Hopkins, 65; and the rest were done by W. W. W. K. R. W. (that is, Robert Wisedom) and others, whose Names deserved not to be lost in oblivi­on, nor their labours to be mentioned with so much scorn and contempt, as they are by too many Per­sons of a profane humour amongst us, for the bald­ness and flatness of the Style, and some Phrases which sound odly in the ears of this Age, used to a sort of more refined English. It ought ra­ther to be remembred to their honour, that they served the Church with the best they had, and probably, as well as the Poetry of that Age would afford: and that God hath received a great deal of praise, and the ordinary sort of Christians a great deal of Edification and Comfort, by the use of that Version of theirs, for above an hundred years in this Church.

And therefore, though it be to be desired, that as both English, and Poetry, are very much improved since that time, so these holy Poems should partake also of that improvement, by being rendred more sutably to the Genius of this Age: yet it were (in my judgment) but decent, to bury that former Translation with honour, for the service it hath done, when ever it shall be, if ever it be, exchang­ed for a better.

And now, having said so much in general, by I way of Preface to this Translation of mine; I think fit, in the next place, to descend to some par­ticularities in reference thereunto, which I judge necessary the Reader should take notice of, in order to the Judgment be makes of the sutableness there­of, to the design aimed at by me therein.

The design aimed at, by me in this version, was not to vaunt my skill in Poetry, for had that been my aim, I should have chosen a subject, wherein I might have given my self greater liberty both of fancy, and language, then the version of a book of Holy Scripture will allow me: nor was it, to entertain the devout inclinations of the more inge­nious sort of Christians, with strains of elevated invention and expression, suited to their Genius; for this, I know is already done by many, better then I can ever hope to do, should I undertake it. But, that which I at first designed when I undertook this work, was meerly to render these pieces of holy writ, which are thought fit to be made parts of God's publick worship, in such a tolerable manner, as they might be for the use of all Christians; gratifying the more ingenious and learned Parts of all Congre­gations, with that smoothness and cleanness of style, which might make them not to nauseate it; and the more ordinary sort of those holy societies with that easiness and clearness of expression, which might not shoot over their heads, whiles I endea­voured to affect their hearts in so religious a ser­vice.

For I considered, that most of the versions ex­tant in this kind (at least, of those that I have seen) were peccant, either in the one, or the other, of two extremes: That is, either they were too Poetically done, above the reach of ordinary capacities, and adapted onely to the gust of persons of scholastical breeding, who onely are able to re­lish those high flights of fancy, and that elaborate richness of language with which divers of them are so luxuriantly endowed, as (it may be) is hardly to be found in any of the Translatours, ei­ther ancient, or modern, in any other Tongue, but the English: or else, performed (by those who have pretended to amend that fault) so flatly and slo­venly, to accommodate their Versions to the capp­cities of the vulgar, that how gratefull soever they were to such palates, yet they as much disrelished those of all others, whose breeding had elevated their under standings above the ordinary level.

Wherefore, I thought it expedient, to attempt something in the midle, betwixt both these ex­tremes; by avoiding those heights of fancy, or language, on the one side, as might render the Translation unintelligible to persons of ordinary ca­pacities; and also, all such flatness and dulness of invention, and expression, on the other, as might make it subject to disgust those of more learned pa­lates in the use thereof.

This, therefore, being my professed design, I must next acquaint those that are pleased to be my readers, what Course I have taken in pursuance of it.

I. And(first) as to the Words and Phrases of this version, I endeavoured to keep as near to the New Translation of the Psalms, made in the Time, and by the command, of K. James I. as con­veniently I could, sometimes taking its very expres­sions where they would handsomely fall into verse, and, where they would not, I laboured to give the full sense of them in other words; except now and then, where the Original words or Phrases had something ef Emphasis in them, which I thought fitter to comply withall. And this I did, both be­cause that Tranflation is confessedly the best, which is extant in the English Tongue: and also, because it is now generally in the hands of all per­sons, and the other, by disuse (for the, most part) in a sort superannuated.

Wherefore, I judged it most expedient, not to give any occasion to any person of doubtfull appre­hensions concerning the meaning of any Psalm, or any verse of a Psalm, by variety of Interpretati­ons. Which is also the true Reason, why, (though I think their labours of great use to those who ex­pound the sacred Text in a way of instruction to other,) yet I have waved the senses given by the reverend and learned Dr. Hammond, and others: and chosen rather, in such Texts, as by reason of their difficulty, may admit of different expositions, to render them in words expressing the strict literal sense of that Translation; then to expound them, either according to theirs, or mine own apprehensi­ons; that so, those that shall sing any part of this [Page]version, where such Texts occur, may rather ap­ply their own sense to what they sing, then be re­strained, and confined to a determinate sense, in which, it may be, they are not satisfied.

II. I have also declined all running out into Paraphrase, beyond what, either the Scope of any Text, compared with the context, or the general evident design of the Psalm, or the apparent oc­casion of penning it, or the Emphasis of the words themselves, or the reference they have to other Scriptures, wherein the things uttered in any Psalm briefly and obscurely, or it may be barely glanced at, are more largely, and professedly hand­led; or the like considerations, will well allow. So that, I think, I may safely averr, that this ver­sion, is as close to the Text it renders, as any of this kind extant; not excepting even those, whose Authours pretend to tye themselves the most strict­ly and even superstitiously to the words and phra­ses, either of the original Hebrew, or the English Prose-Translation. For even the exactest of those Authours, who, to the mangling the Syntax of words, to the making incoherent ruptures in the sense, and the destruction of Measures and Rhythm, have so fettered themselves: yet are fain, ever, and anon, to insert some such Particles, or Paren­theses, or Synonymons expressions, as really make Paraphrases upon the Text, though they endeavour as much as may be to hide their so doing. And sure I am, it is closer a great deal to the Text which I render, then that very version which hath[Page]been so long used in this Church: the Authours whereof (as might appear by several instances,) have often altered the Texts they paraphrased, in­to quite a different sense from what they naturally will afford: and made the holy Pen-men speak what they never intended.

III. As to the manner, wherein I have per­formed this work, take these particulars follow­ing, to enable you to make a clearer Judgment of it.

(1.) That I have waved, (for the generality of this version) all learned words, other then such as are by common use make familiar to En­glish ears: and I think, that it will be hard to find any particular Psalm, or verse of a Psalm throughout the Book, where I have overlooked any such in my review of it. As,

(2.) On the other side, I have avoided all ob­solete, course, and unhandsome words, or phrases, such as are beneath the dignity of the matter ex­pressed, as also, all tautological expressions, or insignificant words, that are onely serviceable to assist the Rhythm. Insomuch, that if there be a­ny such, they have very narrowly escaped both mine own observation, and that of many others who have done me the favour, on that design, to examine the Copy, and to whom I have particu­larly made it my request, that they would mark all of that kind, and inform me thereof, that I might alter them.

(3.) Next, I have denyed my self, and mine own inclination, very much, in many places the use of those flights of elevated fancy, which offered themselves to me in the composure of the work; and since, upon frequent reviews of it, expunged many Words, and Phrases, which seemed to me too Poetical for ordinary capacities, to which height of fancy is as unintelligible, as learned language. And though in some Psalms, where, in the origi­nal language it self, there is more Poetry then ordinary, in the composure, sutable to the matters treated of in them; it seemed but equal to me, that there should be something of extraordinary in the rendring of them: yet I have endeavoured so to go­vern my invention, and language, in the transla­tion of them, that, though there be more loftiness of style in them then in others, yet, I think, there is not a line difficult to be understood, even by the mea­nest, Person, that is not altogether a stranger to smooth and polite English.

(4.) I have, (as I must ingenuously confess) contrary to the advice of divers of my learned and judicious friends, whom I consulted when I undertook this task, made use of Rhythm at least twice in every four lines; whereof, I think my self obliged, to give them, and others, this short account. Those that dissuaded me from it, laid before me the danger of being too much fettered in my invention and expression by studying to make so frequent a chime of words, and the oc­casioning the drawing in of many useless and im­pertinent words for cadencies sake.

But I was prevailed withall to act otherwise' then they advised; by considering (on the other side) (1.) That our English Poetry for many A­ges, hath been constantly (excepting some few in­stances of the contrary) managed in that manner. (2.) That the greatest Poets this Nation hath af­forded, have made use of the frequent Rhythm as an ornament, rather then a disparagement to their Poems; and have been so happy in it, as that the most critical Readers, if they will speak truth, must confess, they cannot mend their conceits, (or language, so fettered.) in other expressions left at their own liberty. (3.) That there are divers pe­culiarities in the English Tongue (which, if this were a place for it, I could easily here assign) seeming to direct to the choice of such frequent Rhythms in our Poetry; and making it more easie to us to write in that way, then can be done in most other languages. (4.) That English ears ge­nerally entertain it with great satisfaction and de­light, and disrelish all Poetical compositions, (though never so excellent for all other ornamental requisites) that are without it. (5.) And lastly, that it affords a great assistance to memory (which in such Poems as are penned for devotional Uses, should be much regarded) whereby, when men have lost one part of a stanza, they are enabled more easily to recover it, by running over in their minds such words as chime to the periodical ones of that other, which they remember. These things, and the like, being taken into my consideration, I chose rather, to run the risk of the dangers, and disad­vantages[Page]suggested, in the moderate use of Rhythm, then to take the contrary course I was advised to. I say, moderate use; because I judge the proportion I have generally made use of, to be so: whereas, the crowding it into shorter periods, as some have done, too much emasculates a grave Poem, by spreading the matter too thin, and occa­sioning indeed the drawing in many useless and impertinent words to perfect the chime, which my disswaders were afraid, (though I hope it will ap­pear, causelesly) my using it at the distances I de­sign'd, would constrain me to. I must confess, the recurring of Rhythms so frequently, has given me some trouble in some Psalms, and Verses of o­thers: But I persuade my self, that I have, in a competent measure, overcome it; at least, that I can, in case any one will be so friendly, as to let me know in what particular Instances the Rhythm hath enervated the sense, with no great labour, a­mend it, and yet not vary from my intended mea­sures in that particular.

(5.) As to the Tunes, to which I have adapted each Psalm, they are such as are most in use among us. Such Psalms as are composed of eights and sixes, will fall into any of the ordinary Tunes, suited to that proportion of syllables, in the old Version. The rest of the Tunes that I have made choice of, are these. First that of the Old 100th. Ps [All people, &c.] To which all the Psalms that are composed of 4 eights to a stanza, may be sung; or (according to the matter of the Psalm) may be varied to that of Ps. 51. or the [Page] Lamentation, in the old Psalm Book. Then to the measures of Psal. 113. [Ye children, &c.] I have turned divers of mine; that being a Tune easily sung, and withall, sufficiently grave and so­lemn, as well as pleasant, and very musical. A­mong those that are rendred in that Tune, is the first Metre of Psalm 119. wherein, according to the measures therein required, every three lines make up a verse, which reduceth all of its Parts to an equality. I have not omitted that of the old 25th. Psalm; nor that of the 148th. to both which, divers of these are adapted. And some few are so ordered, as that they may be sung to the Tunes of the old 111th, 112th, and 127th. Psalms; but those have commonly others in easier Tunes to attend them.

(6.) I have designedly, for the most part, suited the Matter of each Psalm, to proportionable Metre, and Tune. Heroical Psalms, (those I mean, whose matter is more lofty, and the style in which they are penned, more stately, and majestical, if I may so say, in the original Language,) I have not onely endeavoured, as far as my designed plainness would permit, to fit with a sutable style in the English: but have also in the measures accom­modated them with the gravest and most solemn Tunes. And the like I have done to the Peni­tential Psalms, and generally, to all such as are penned in a querulous and lamenting strain: which as I have endeavoured to express more pa­thetically, so have I suted them to such Tunes, as most aptly comply with the Passions delineated and represented in them.

(7.) In most of the Psalms, which are com­monly sung, in the old version, if they be tolerably there translated, I have waved the measures in which they are therein composed, and put them in this of mine into other Measures, and Tunes, that so, those that are used to sing them, may take their own choice of the one or the other: which I chose rather to doe, then to undertake, in all, (as I have done for trials sake, in one, or two, of them) onely, to amend the sense, and words, where they seemed most to need it, and let the main substance of them stand in my version: because I found it by experience, more easie to my self, and thought it would be more acceptable to my Readers, as well as more civil to the Authours of the former versi­on, to raise a new frame altogether, then to patch up an old one with such pieces, as, when all was done, would not exactly suit with the building they were intended to beautify.

(8.) I have made a double version of divers Psalms, some of them quite differing each from o­ther; and some, by addition and subtraction, or alteration of some few words onely: that so it may be at the choice of the singers, if they affect one of the Tunes, rather then the other, in such pairs, to take which of them they please.

(9.) I have subjoyned to the Psalms of Da­vid, the rest of the Hymns used in our Church: to wit, that excellent one of St. Ambrose, usually called, Te Deum, &c. the Magnificat, or Song of the blessed Virgin, Mother of our Lord; those of Zacharias and Simeon, entituled, Benedictus, [Page]and Nunc Dimittis, &c. That of Gloria Patri, I have adapted to all the Tunes; that it may (at choice) be sung at the end of every Psalm. So that those, who cannot sing them in Prose, as in Cathedral and Collegiate Churches they doe; may have them at hand for their use, in better verse, I hope, then that in which they are tendred to them in the Common Psalm-Book.

(10.) Lastly, (for the different opinions of pi­cus and learned Men engage me to a conclusive Apology in this matter) I have taken in the whole Book of Psalms into my version: and not confined my self (as some would have confined me) to some few Psalms, and parcels of Psalms, the Matter of which is of common concern to all Christians; because the reasons urged for such cur­tailing of them, seem not to me to he cogent; yea ra­ther, I think, I have weightier grounds to move me to the contrary. For I know not, why those Psalms which express the troubles which Da­vid lay under; or the personal mercies which he received; or, refer to the particular poli­tical State of the Jews, or their peculiar Worship; or contain promises of such mercies as God determined to bestow on them, or Historical Relations of their miraculous preser­vations and deliverances; or (lastly) such as tax them for their infidelity, ingratitude, Idolatrous worship of false Gods, or Apostasie from the true God, &c. may not be sung with advantage by us, though they do not immediately or directly concern us. Considering, that (1.) the [Page] State of David, both as to his troubles and mer­cies, generally, was Typical, and bare relation to Christ, and his Circumstances: Especially, such of them, as he mentions in those remarkably Pro­phetical Psalms, which are accommodated to our Saviour, as being fulfilled in him, in divers In­stances noted by the Evangelists. And (2.) the Jewish occurrences are by the Apostle Paul (1 Cor. 10. 6, 11.) said to befall them for examples to us: And (3.) their Rites, and Ce­remonies, were notably significative of the spiri­tual worship of the Gospel; as the Epistle to the Hebrews every where shews us: And (4ly.) the Prophesies made to them, are eminently fulfilled to us: And (5ly) the miraculous deliverances wrought for them by God, are of use to encourage our faith in like cases; yea (lastly) the charges and aggravations of the sins charged on them are warnings (as we are told Heb. 4. 11.) to us, that we fall not after the same examples of un­belief or disobedience.

And, as for those Psalms, which contain Im­precations against David's Enemies; the most of our People understand, that, as he was a Type of Christ, so, under his Enemies names, Christ's Enemies are cursed, or prayed against, in the Psalms that are of that nature. And they are often told, that David himself allowed not him­self to call for God's vengeance upon them, but onely, as they were looked on by him, as Ene­mies to God rather, and more, then to him: and that those Imprecations themselves which[Page]he dischargeth against them, are rather Pro­phesies of what evil would befall them, then Prayers, that such evils might befall them. And as for the rest, that are properly im­precating, they are (secondarily, at least) di­rected against Christ's Enemies, as well as God's, and David's. Of which nature, (for instance) are those against Doeg, and Achi­tophel; which are in the New Testament appplied to Judas, and his Complices, the Betrayer, and Murtherers of the Lord Je­sus. And surely, it is not at all (whatever some imagine) unbecoming the Gospel-tem­per, for Christians, with holy rejoycing to re­peat those fulfilled Imprecations: and curse the memories of Judas, and the Murtherers of our Lord Jesus.

Other Psalms there are, wherein David, indeed, prays against his Personal Enemies, as (for instance) against Saul, and Absalom: but then, the matter of his imprecations against them, onely amounts to requests that God would divide, and infatuate their Counsels, and dissipate, and overthrow their forces, and convince, if not convert them, by the re­markable out-goings of his providence a­gainst them. All which, surely, we may pray for also, without transgressing against the meek­ness and gentleness, which the Gospel Spirit begets in the hearts of Christians; when­ever we have to doe with professed Ene­mies of the same temper with them. So that,[Page]in summ, the evil of using such Psalms as these, lies onely in the danger of misapplying them to such Persons, and in such cases;, wherein they suite not the Design of the Ho­ly Ghost, in deriving them down to us; which we are to endeavour to prevent, by instructing our People, when occasion is offe­red, in the right use of them, and not to debar them the using of them altogether.

Thus much may suffice for the particular Answers to the particular Topicks of Argu­ment, urged usually in this matter. But there is one consideration more, which reacheth to the full vindication of the law­fulness and expediency of Christians singing all the Psalms indifferently; which (because it is, to us of this Church, at least unanswe­rable) I must not omit. And that is, that the Catholick Church, for so many Ages in all parts of the world, hath thus practised, without scruple, or contradiction, in its Pub­lique Congregations And our Church, in particular, makes tke Psalms indiscriminate­ly, a part its daily Liturgy: Dividing them into such parcels, as, they may be said, or sung, interlocutorily, (as they are in Ca­thedral and Collegiate Churches, as well as other Congregations of eminent Note) through­out, once in each Month. And I know no warrant given to any one, that officiates or partakes of those devotions daily, to pick and choose, to use and omit or skip over, any Psalm [Page]or Psalms, upon any of the accounts before men­tioned. Nor can I imagine, what good reason can be given, why they may not be sung in Metre, as indiscriminately, as the Church com­mands them to be in Prose.

And now, Christian Reader, having given thee so large an account of my design, and the particulars of my performance in this underta­king; it is but meet, that I detain thee no lon­ger in the Porch of the Edifice, but give thee free entrance into all the Rooms of it, and leave thee to pass thy Judgment upon the contrivance and furniture of them all. In the passing of which Judgment, I will em­bolden my self to presume so far upon thy candid Interpretation of my endeavours, as to reckon my self secure from that keen censure at thy hands which a great Poet of our own, (too Poetically, I think) Mr. Cowley passeth upon all the former Transla­tours of these Holy Poems, that they do their holy Authour neither honour nor justice, and (to his thinking) revile him worse then Shimei. For all that I desire of thee, is, to consider, before thou pass too severe a sen­tence on this Work, that I designed not in this Translation: (what he requireth in such a Translation as he affecteth) to wit, to imitate, or represent to thee the true Genius and Spi­rit of that excellent vein of Poetry, with which the royal Psalmist wrote: But onely to transcribe the Piety and Devotion of his[Page]heavenly Poems, in words proper, and meet to beget like religious sentiments to those which he felt when he wrote, in the hearts and souls of such as shall with well disposed minds vouchsafe to bear a part in these Divine Songs here tendred to them, by