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The Scottish Metrical Psalms. 
 
Vault 
 
 LIE ARY . , 
 
 , CHAPEL HUH ' ^ ' L 
 
 HISTORY 
 
 OF THE 
 
 Scottish Metrical Psalms; 
 
 WITH AN ACCOUNT OF 
 
 THE PARAPHRASES AND HYMNS, 
 
 AND OF THE 
 
 MUSIC OF THE OLD PSALTER. 
 
 ILLUSTRATED WITH 
 
 TWELVE PLATES OF MS. MUSIC OF 1566. 
 
 BY 
 
 Rev. J. W. MACMEEKEN, 
 
 LESMAHAGOW. 
 
 PRINTED FOR SUBSCRIBERS ONLY. 
 
 GLASGOW: 
 M'CULLOCH & CO., PRINTERS, 7 ALSTON STREET. 
 
 18.72. 
 
It) 
 
 PSALMORUM LAUDEM. 
 
 Chorus. I. Angelorum, &, 2. Hominum. 
 
 Chorus. The Psalms are Paradises Spring; 
 
 Streaming Refreshments every ivay. 
 
 They, I. Wine, 2. Oyl, I. Milk, 2. And Honey bring, 
 
 1. To Cheer, 2. To Cure, 1. To Feed, 2. T' Allay. 
 I. When we are merry, Psalms we sing, 
 
 2. When we're afflicted, Psalms we say. 
 
 1. They Heav'n's, 2. And Earth's Devotions wing, 
 I. While Angels Praise, 2. Or Men do Pray. 
 
 Chorus. The Psalms are Paradises Spring, 
 
 Streaming Refreshments every tvay, &c. 
 
 From the Italian of Gio. Francesco Loxedano, 1656, 
 by Lord Coleraine. 1665. 
 
In Token or 
 SINCERE REGARD, 
 
 AND 
 
 IN GRATEFUL ACKNOWLEDGMENT OF 
 
 LENGTHENED, GENIAL, AND MUCH-PRIZED 
 
 COURTESY AND KINDNESS, 
 
 This Work is inscribed to 
 
 J. B. GREENSHIELDS, of Kerse, Advocate, 
 
 F. S. A. SCOT., ASSOCIATE OF THE BRIT. ARCH. ASSOCIATION, 
 
 ETC., ETC. 
 
 \ 
 
 BY 
 
 THE AUTHOR. 
 
 \:b 532151 
 
Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/historyofscottisOOmacm 
 

 
 CONTENTS. 
 
 
 
 
 
 PAGE 
 
 Preface, . 
 
 . 
 
 ix 
 
 Introduction, 
 
 
 xi 
 
 Chapter I 
 
 The Earliest Versions, 1548-64, .... 
 
 1 
 
 )» 
 
 11 
 
 Complete Authorised Version, 1564-1635, 
 
 11 
 
 „ 
 
 III 
 
 King James' Version, 1631-37, .... 
 
 IS 
 
 M 
 
 IV 
 
 Sir William Mure's Version, 1639, .... 
 
 *3 
 
 » 
 
 V 
 
 Francis Rous' first issues, 1641-43, .... 
 
 27 
 
 n 
 
 VI 
 
 William Barton's Version, 1644, .... 
 
 3 J 
 
 n 
 
 VII 
 
 Zachary Boyd's Version, 1646-48, .... 
 
 37 
 
 » 
 
 VIII 
 
 Rous' last Labours on the Psalter, 1646-49, . 
 
 43 
 
 )) 
 
 IX 
 
 Authorised Version, 1650, with Notice of Versions by Brady and Tait, 
 
 
 
 and by Dr. Watts, ...... 
 
 48 
 
 » 
 
 X 
 
 Gaelic Translations of Psalms and Paraphrases, 1648-1826, . 
 
 61 
 
 H 
 
 XI 
 
 Paraphrases, 1648-1781, ..... 
 
 71 
 
 n 
 
 XII 
 
 Hymns, ....... 
 
 88 
 
 n 
 
 XIII 
 
 The Music of the Old Psalters, .... 
 
 APPENDIX. 
 
 95 
 
 No. 
 
 I. 
 
 Prefatory Remarks by Whittingham to Version 1556, 
 
 111 
 
 91 
 
 II. 
 
 Royal Licences to Printers. " Cum Privilegio," &c, . 
 
 123 
 
 11 
 
 III. 
 
 Duty of possessing Bible and Psalm Book rigidly enforced, 
 
 130 
 
 11 
 
 IV. 
 
 The Authorship of the Old Psalms, .... 
 
 '3 1 
 
 „ 
 
 V. 
 
 The "Conclusions," with Specimens of Players, Ed. 1595, 
 
 137 
 
 H 
 
 VI. 
 
 Baillie defending the use of the "Gloria Patri," 
 
 150 
 
 11 
 
 VII. 
 
 Knox's Liturgy described, with the Spiritual Songs in full, 
 
 '55 
 
 » 
 
 VIII. 
 
 Reasons against the Reception of King James' Metaphrase, 
 
 i75 
 
 11 
 
 IX. 
 
 Letter to Sir William Mure, ..... 
 
 183 
 
 11 
 
 X. 
 
 Extracts from Will of Francis Rous, .... 
 
 184 
 
 11 
 
 XI. 
 
 Boyd Caricatured, . . . . 
 
 185 
 
 11 
 
 XII. 
 
 Logan and Bruce, ...... 
 
 189 
 
 11 
 
 XIII. 
 
 Versions of Psalms by the Free Church, 
 
 190 
 
 11 
 
 XIV. 
 
 Music Schools, ....... 
 
 192 
 
 11 
 
 XV. 
 
 Rochester's estimate of the singing of Sternhold and Hopkins' Psalms 
 
 196 
 
 11 
 
 XVI. 
 
 The decadence and revival of the Psalter Music, . 
 
 197 
 
 11 
 
 XVII. 
 
 The various measures used in the Old Psalter, . . . 
 
 200 
 
 „ 
 
 XV1I1. 
 
 The XXIII Psalm in Forty-two Versions, 
 
 207 
 
 The Plates, and List of Subscribers' Names. 
 
 
PREFACE. 
 
 The recent introduction of the "Scottish Hymnal," on the authority of the 
 General Assembly, as a supplementary manual of praise in the Church of Scotland, 
 gave rise to considerable discussion and comment throughout the district in which 
 the Author resides. By one party the step was condemned as an unwarrantable 
 innovation, interfering with the conservatism of good old ecclesiastical forms, 
 whilst by another it was vindicated as a re-novation instead of an ///-novation — 
 a returning to the practice of the Church as inaugurated by the First Reformation. 
 The Author embraced the opportunity thus afforded of calling attention, by means 
 of a short article in a local newspaper, to the Liturgy introduced by Knox, and 
 used in the Reformed Church ; — quoting the titles of the fourteen spiritual songs 
 which appear immediately after the Psalms, with instructions as to the tune to 
 which each was to be sung. The Article concluded with this paragraph: — 
 " Some of our readers will, doubtless, be astonished to think that John Knox 
 used a Liturgy ; but such is the fact. On a future occasion we may give a short 
 historical detail of the steps by which our metrical version of the Psalms has 
 been developed into its present authorised condition." 
 
 In accordance with the purpose thus indicated, a series of Chapters on the 
 "History of the Scottish Metrical Psalms" forthwith appeared in the columns 
 of the Paper referred to. These excited considerable attention, and were 
 favourably received by many under whose notice they were brought ; so much 
 so that, during their progress, the Author was frequently urged to issue them 
 in a separate form. With these solicitations he resolved to comply — more 
 especially as much additional matter, consisting of important, interesting, and 
 
x Prefc 
 
 ace. 
 
 curious facts and incidents relating to the subject, had accumulated in his 
 hands ; — matter which, he felt, could not fail to enhance the value of the work, 
 if judiciously wrought into the original articles, and used as an Appendix. This 
 the Author has now attempted to do, but with what success must be left to 
 the decision of those into whose hands the work may fall. Whilst the labour 
 connected with research, compilation, &c, has not been little, the personal 
 gratification has been very great. 
 
 The Author begs to tender his most grateful acknowledgments to the many 
 friends who have encouraged him in his undertaking, amongst whom he would 
 specially mention J. B. Greenshields, Esq. of Kerse, and William Euing, 
 Esq., Glasgow — who, with remarkable kindness, gave him free access to their 
 rare and valuable stores of Biblical lore — and John Kirsop, Esq., Glasgow, 
 Rev. Allan Macnaughtan, D.D., Lesmahagow, and John Gibb, Esq., 
 Banker, Lesmahagow, from whom he had the use of several works bearing 
 on the subject. The warm and courteous hospitality accorded to him by these 
 gentlemen is much appreciated. 
 
 J. W. M. 
 
 Lesmahagow, 
 
 May, 1872. 
 
INTRODUCTION 
 
 Various Instrumentalities were in operation during the first half of the sixteenth 
 century, to promote the reformation of the Church in Scotland ; and undoubtedly 
 the first place is to be assigned to the fact that the Scriptures, and scripture 
 knowledge embodied in religious publications, were widely distributed throughout 
 the country in the vernacular language. The grand secret of the prosperity 
 which had been attained and so long enjoyed by the system of Priestcraft, was 
 the ignorance in which it shrouded the minds of the people. Every avenue by 
 which truth might enter was carefully guarded. Heresy was denounced as the 
 legitimate offspring of learning; and heretics — separatists from the Church of 
 Rome — were depicted in the most frightful colours, and exhibited to the popu- 
 lace as an emphatic warning against the terrible consequences of following their 
 example. But the slightest ray of light indicates the existence of the sun, and 
 suggests the certainty that — how deep soever the present darkness — it will 
 increase in power and beauty until it reaches meridian splendour. The thirst for 
 knowledge once excited must be gratified, notwithstanding the most active vigi- 
 lance and opposition of those who would prevent it. A beam of the "bright 
 light in the cloud" had shone into the darkened minds of men raised and 
 endowed by the Head of the Church for the emergencies of the occasion — 
 men who would not be satisfied until their whole understanding was enlightened, 
 and the precious rays of truth shed forth on the intellects and hearts of all within 
 their reach. Through means which the enemy could neither avert nor counter- 
 act — because the hand of God was there — the Scriptures were introduced into 
 our country. Merchants trading from the Continent and England to Scottish 
 
Xll 
 
 Introduction. 
 
 ports brought with them Tindal's translation of the Bible, with many Protestant 
 books ; which were industriously circulated throughout the land, and perused 
 with the utmost earnestness aud avidity. 
 
 One of the most attractive and influential forms in which the truths of Scripture 
 were brought to bear on the popular mind was that of Poetry. He who said 
 " Let me make a nation's songs and who will may make its laws," was not 
 ignorant of the mysteries by which the emotions and actings of mankind are 
 prompted and regulated. The gift of song, consecrated to the truth, either in the 
 way of plain exposition of its doctrines and precepts, or in that of satirizing and 
 holding up to ridicule the impurities and distortions of falsehood and error, is a 
 most powerful and effective instrument for good — as was signally verified at the 
 time of the Reformation. The earnest study of God's holy word had endowed 
 the heart with a new and spiritual life which was intensified and irresistibly 
 poured out and carried along in a continuous stream of popular sacred song — 
 spreading its blissful influence widely and penetrating deeply. This agency was in 
 active operation long before the Romish Church dreamt of the danger that was 
 threatening her. Intoxicated with the fancied security of their high position, or 
 lulled asleep by sluggish indolence, the Clergy either could not see the peril to 
 which they were exposed, or treated it with haughty indifference and contempt. 
 Personages of honoured name and exalted rank, did not scruple to encourage a 
 Poet to exert his genius in the way of lampooning the priesthood, and showing off 
 the immoralities of their conduct, and the absurdities of their creed. The same 
 individuals who, with all the earnestness of bigotted fidelity to mother church 
 would assist at an auto-da-fe, in which heretics were committed to the flames, 
 would perhaps next day countenance by their presence the acting of a pantomime 
 or play, the leading object of which was to caricature the Romish system, and 
 hold it up to ridicule in all its peculiarites. This practise became so common 
 that it could no longer be resisted, and contributed greatly to the progress of 
 the Reformation. 
 
 The use of this formidable instrumentality for the advancement of the good 
 cause was not confined to one district or one country. It was of universal 
 adaptability, and was universally applied. " In Italy from the Gulf of Genoa 
 
Introduction. xiii 
 
 to the Adriatic Sea — in the deep valleys among the purple Appenines — in the 
 air-hung villages which gleam among the pine and chesnut trees on the southern 
 slopes — and even in queenly Florence, which a few years later sent the bold 
 Friar of San Marco to Heaven in a chariot of fire, simple Italian ballads containing 
 some of the elementary truths of the Gospel were rapidly winning their way 
 among the common people." (Sunday Magazine for July, 1 866.) Dante, 
 Petrarch, Boccaccio, and other Italian writers, had done much to disturb and 
 weaken the veneration in which the Clergy had been held, by descanting on their 
 ambition, their luxury, and their scandalous habits ; thus awakening in the popular 
 mind a deep consciousness of the necessity of a change. Luther's genuis as a 
 Poet as well as his skill and fortitude as a theological dialectitian and intrepid 
 Christian hero, had an effect decidedly beneficial. His Psalms and Hymns, 
 with those of Eber, Sachs, Weisse, Wackernagel, and other poets, wedded to 
 popular music, aroused the German Churches to the warmest enthusiasm, and 
 were " treasured in the households of the faithful from die mountains of 
 Switzerland to the swamps of Holland and the shores of the Baltic, and from 
 the banks of the Rhine to those of the Vistula and the Danube." Their 
 influence is yet felt not only in " Fatherland," but in our own and other 
 countries where translations into the native languages are possessed and prized, 
 not only as memorials of past triumphs over sore trials, but as aids to present 
 piety, and incentives to present duty. " By the middle of the sixteenth century 
 the Reformed Hymnology of Denmark had assumed such a position as to call 
 for a history from the pen of Thomasson." In France, the effect was no less 
 striking. The Psalms and other spiritual songs were translated by Clement 
 Marot and Theodore Beza into French verse, and set to simple and appropriate 
 music, at the suggestion of Calvin. They were greatly appreciated by the French 
 Protestants, and sung with relish even in the dissolute and ungodly court of 
 France. These French Psalms and songs were closely connected — were in 
 fact invariably bound up with the Liturgy of Calvin, at whose instignation the 
 translation was made. 
 
 But it is with the Reformation Poetry of our own country that our subject 
 leads us chiefly to deal. And its influence here, was not less observable nor 
 
xiv Introduction. 
 
 less beneficial than elsewhere. The influence of sacred song in spreading the 
 new faith, and quickening to new and deeper life was not less decided and 
 conspicious in our native land, than in continental countries ; and after the 
 prayerful study of the Word of God there was not, during the twenty years 
 of struggling and sufFering which preceded the establishment of the Reformed 
 Church, any instrumentality which contributed so much to keep alive the faith 
 of the sufferers, to spread their doctrines, and to bring their opponents and 
 their teaching into the contempt they merited, as the godly and spiritual songs, 
 the tragedies, and ballads of those whom God had endowed with the gift of 
 poesy, and whose hearts He had touched with the love of His truth. It is 
 acknowledged by the apostate Hamilton, that one of the earliest and most 
 effectual means of promoting these ends was the circulation of certain books in 
 the vernacular dialect, exposing the vices of the Clergy, which were printed in 
 England and surreptitiously introduced into the country. Early in the century 
 the Reformed sentiments had been diffused by metrical and dramatic writings. 
 The Latin Satires against the Friars, by the celebrated Buchanan, were elegant 
 and pungent, but of course almost a dead letter to the common people. The 
 instinctive passion for Scottish Poetry, however, was not allowed to wear itself 
 out, neglected and unnourished. It was abundantly fed and cherished by friends 
 of the Reformation. It is told of one Kyllor, that he composed a Scripture 
 Tragedy on the crucification of Christ, which was enacted in the presence of 
 James V. at Stirling, about the year 1535, in which it was very easily perceived 
 that the Romish Clergy, in opposing the truth and persecuting its friends were 
 boldly delineated as the modern representatives of the Jewish Priests in their 
 treatment of the Saviour and his followers. Shordy after this period, Alexander, 
 Lord Kilmaurs, "painted forth the hypocricy of the Friars in rhmyme" in "An 
 Episde directed from the Holy Hermite of Larite (Loretto) to his brethren the 
 Grey-Friars." James Stewart, son of Lord Methven, composed Poems and 
 Ballads in a similar strain after the death of the Vicar of Dollar. And with 
 the same purpose, Robert Alexander, advocate, published the Earl of Errol's 
 "Testament" in Scottish metre. All these must have aided, in a greater or 
 less degree, to secure the special object aimed at — the advancement of the 
 
Introduction. 
 
 xv 
 
 Reformation by exposing and ridiculing the Romish System, and the character 
 and conduct of its abettors. 
 
 But another name appears on the roll of these worthies — a name of which 
 honoured mention is made in the record of the sayings and doings that helped 
 forward the great cause to the desired issue — Sir David Lindsay of the Mount. 
 He has been represented as par excellence the Poet of the Reformation. He was 
 a patriot, a statesman, and a theologian, as well as a poet. Reform appears to 
 have been the one object of his existence — Reform everywhere, in Church and 
 State, in the municipality and in the family — Reform among all classes of 
 individuals, from the Monarch and his lordly Prelates down to the meanest 
 and most insignificant of the commons of the realm. 
 
 Sir David Lindsay, or Lyndsaye, was born at the paternal seat near Cupar, in 
 Fifeshire, in 1490. After being educated at the University of St. Andrews, and 
 making the tour of Europe, he was introduced to the Court, appointed Gende- 
 man of the Bedchamber to the King, and Tutor and Companion to the young 
 Prince — afterwards James V., by whom he was knighted and made Lyon 
 King-at-Arms, in 153°- Having devoted a goodly portion of his public life to 
 the service of his king and country, he retired to the seclusion of his ancestral 
 halls where he spent his latter days in rural tranquility, and died in the year 
 1553. His principal poetical productions, abound in racy pictures of the times, 
 in humorous and burlesque description, and in keen and cutting satire. The 
 facetious and undaunted satirist lashes the vices of the clergy with an unsparing 
 hand, and a whip of scorpions. And from his exalted and public position, and 
 the plainness and boldness of his ridicule and invective, he must very materially 
 have advanced the reformed opinions. 
 
 His Play, "The Satire of the Three Estaitis," is a most remarkable production; 
 a Satire on the whole of the three Orders — Monarch, Barons, and Clergy — 
 brimming with pungent exposure and rebuke. It was acted at Cupar in 1535; 
 at Linlithgow, before the King and Queen, the Court and Country in 1540-, and 
 at Edinburgh, before the Queen-regent, a great part of the nobility, and a vast 
 number of people, in 1554. When acted at Linlithgow, the Parliament Hall of 
 the Palace was the Theatre; and among the royal, noble, and distinguished 
 
XVI 
 
 Introduction. 
 
 personages who constituted the audience, Gavin Dunbar, the Archbishop of 
 Glasgow, was present. "It was at a time when Beaton and the Bishops had 
 rid themselves, either by banishment or the stake, of every preacher in the 
 kingdom. And what did Lindsay do on that occasion? By a happy stroke of 
 his genius he converted the stage itself into a pulpit, and brought in a Lutheran 
 Doctor as one of the dramatis personae, and made him pour in a volley of sound 
 doctrine upon the mitred churchmen, which must have made every man among 
 them flinch, and all their orthodox ears to tingle. The effect upon the King 
 himself has been recorded. The play was no sooner over than he commanded 
 the Bishops to follow him into the royal closet, and there told them roundly 
 that they must henceforth ' reform their fashions and manner of living, and 
 that unless they did so, he would send ten of the proudest of them to his 
 uncle Henry of England, and as those were ordered (or handled), so he would 
 order all the rest that would not amend.' " 
 
 The following quotations are from this Play — " The Satyre of the Three 
 Estaitis" They tell their own tale with a vengeance, and are as plain as they 
 are pithy and pointed. Throughout the Play, Lindsay assumes to himself the 
 designation of "King Correctioun." Here is a telling exposure of the nefarious 
 exaction of Corpse-dues. It is the explanation by Pauper, in answer to a 
 question by Diligence how that he had happinit on their unhappie chances: — 
 
 Gude man, will ye gif me your charitie ; 
 
 And I sail declair yow the black veritie. 
 
 My father was ane auld man and ane hoir, 
 
 And was of age fourscore of yeiris, and moil - . 
 
 And Maid, my mother, was fourscore and fyftene, 
 
 And with my labour I did thame baith sustene. 
 
 We had ane meir, that caryt salt, and coill 
 
 And everilk yeir, scho brocht us hame ane foill. 
 
 We had thre ky, that was baith fat, and fair 
 
 Nane tydier into the toun of Air. 
 
 My father was sa waik of blude, an bane 
 
 That he deit, quharefor my mother maid gret mane ; 
 
 Then scho deit, within ane day or two ; 
 
 And thare began my povertie and wo. 
 
Introduction. 
 
 xvn 
 
 Our gude gray meir was baitand on the field, 
 
 And our lands laird tuke hir, for his heryeild, 
 
 The vickar tuke the best cow be the heid 
 
 Incontinent, when my father was deid. 
 
 And quhen the vickar hard tel how that ray mother 
 
 Was deid, fra hand, he tuke to him ane uther: 
 
 Then Meg, my wife, did murne baith evin, and morrow, 
 
 Till at the last scho deit, for verie sorrow ; 
 
 And quhen the vickar hard tell my wyfe was deid 
 
 The third cow he cleikit be the heid. 
 
 Thair upmest clayis, that was of raploch gray, 
 
 The vickar gart his dark bere thame away. 
 
 Quhen all was gane, I micht, mak na debeat, 
 
 Bot, with my bairns, past, for till beg my meat. 
 
 Now, haif I tald yow the black veritie, 
 
 How I am brocht into this miserie. 
 
 Here again is a cutting Satire, ridiculing the assumed virtue of relics, and the 
 prerogative of trafficking in indulgences. It is part of the speech of Pardoner, 
 a doughty champion, who designates himself Schir Robert Romeraker. 
 
 Bona dies ! Bona dies ! 
 
 Devoit pepill, gude day, I say yow 
 
 Now tane ane lytill quhyll, I pray yow, 
 
 Till I be with yow knawin; 
 Wat ye weill how I am namit? 
 Ane nobill man, and undefamit, 
 
 Gif all the suith war schawin 
 I am schir Robert Rome-raker, 
 Ane perfyte publik pardoner, 
 
 Admittit be the Pape : 
 
 ****** 
 
 \_Heir sail he lay doun his geir upon an: 
 
 buird ; and say .•] 
 My patent pardouns, ye may see 
 Cum fra the Can of Tartarie, 
 
 Weill seald, with oster-schellis. 
 Thocht ye haif na contritioun 
 Ye sail haif full remissioun 
 
 With help of bukes, and bellis. 
 
 Heir, is ane relict lang and braid 
 Of Fyn Macoull the richt chart blaid 
 
 With teith and al togidder: 
 Of Collins cow, heir is ane home, 
 For eating of Makconnals come 
 
 Was slane into Balquhidder. 
 Heir is ane cord, baith gret and lang, 
 Quhilk hangit Johne the Armistrang, 
 
 Of gude hemp soft and sound: 
 Gude, halie pepill, I stand forM 
 Quhaever beis hangit, with this cord, 
 
 Neidis never to be dround. 
 The culum of Sanct Bryds kow 
 The gruntill of Sanct Antonis sow, 
 
 Quhilk bure his haly bell : 
 Quha ever he be heiris this bell clink; 
 Gif me ane ducat for till drink 
 
 He sail never gang to hell. 
 
XV111 
 
 Introduction. 
 
 Without he be of Beliall borne, 
 Maisters, trow ye, that this be scorne? 
 
 Cum win this pardoun, cum. 
 Quha luffis thair wyfis nocht with thair hart 
 I haif power thame for til] part, 
 
 Me think yow deif and dum. 
 Hes nane of yow curst wickit wyfis 
 That halds yow intil sturt and stryfis 
 
 Cum tak my dispensatioun : 
 
 Of that cummer, I sail mak yow quyte 
 Howbeit your selfis be in the wyte, 
 
 And mak ane fals narratioun. 
 Cum win the pardoun, now let se 
 For meill, for malt, or for monie 
 
 For cok, hen, guse or gryse. 
 Of relics, heir I haif ane hunder; 
 Quhy cum ye nocht? this is ane wonder: 
 
 I trow ye be nocht wyse. 
 
 After this manner does this fearless " King Correctioun," hold up to public 
 ridicule and scorn the various corruptions of the days in which he lived. 
 His efforts were ably seconded by the Wedderburns in Scotland, and Myles 
 Cowrdale in England — the former by their '■ Compendious Book of Psalms 
 and Spiritual Songs" commonly known as "The Gude and Godlie Ballates;" 
 and the latter by his " Goostly Psalms and Spirituall Songes." 
 
 The Wedderburns — brothers, James, John and Robert — were natives of 
 Dundee and flourished about the middle of the 1 6th century. They appear to 
 have been specially fortunate in their teachers. The College of St. Leonard's 
 in St. Andrews, where they prosecuted their studies, had been recently founded, 
 under the principal regency of Mr. Gavin Logie, who all but openly laboured 
 to instruct his pupils in the principles and doctrines of the Reformers ; whilst 
 at the same time St. Mary's College — where at least John studied for a session 
 or two — was privileged with the services of Patrick Hamilton, which doubtless 
 had a precious influence throughout the whole University. And in Dundee 
 they received the instructions of Friar Hewat, a Dominican Monk in the 
 monastry of that order, by which they were trained to deeper and clearer 
 views of the truth. Thus they were led to acknowledge and profess the 
 principles of the Reformation ; and brought to its defence and propagation the 
 invaluable gift of poesy with which they were endowed. 
 
 James Wedderburn, the eldest of these brothers, we are told by Calderwood, 
 — " had a good gift of poesie and made diverse comedies and tragedies in the 
 Scotish tongue, wherein he nipped the abusses and superstitioun of the time. He 
 composed in the forme of tragedie the beheading of Johne the Baptist, which 
 
Introduction. 
 
 xix 
 
 was acted at the West Port of Dundie, wherin he carped roughlie the abusses 
 and corruptions of the Papists. He compiled the Historie of Dyonisius the 
 Tyranne, in form of a comedie, which was acted in the playfield of the said 
 burgh, wherein he otherwise nipped the Papists." He composed another play, 
 which cost him a life-long exile from his native land. It appears that some 
 time previously, the King's confessor, Friar Laing had attempted the " conjuring 
 of a ghaist" at Kinghorn. James Wedderburn burlesqued this ridiculous 
 attempt ; — in consequence of which he was delated to the King, and letters 
 of caption directed against him. He however escaped to France, became a 
 merchant in Dieppe, where he lived in prosperity and died in peace — saying 
 to his son on his deathbed, " We have beene acting our part in the theater •, 
 you are to succeed ; see that you act your part faithfullie." 
 
 Regarding John, the second brother — we are informed that " being persuaded 
 by his friends, albeit against his will, he took on the order of preesthood, 
 and was a preest in Dundie. But soon after he began to profess the reformed 
 religioun. Being summouned, he departed to Almaine (Germany), where he 
 heard Luther and Melancton, and became verie fervent and zealous. He 
 translated manie of Luther's dytements into Scotish meeter, and the Psalmes 
 of David. He turned manie bawdie songs and rymes in Godlie rymes. He 
 returned after the death of the King, in December 1542, but was againe 
 persued by the Cardinall, and fled to England." 
 
 Robert, the youngest of the three, was also admitted to priest's orders, 
 and ultimately succeeded Robert Barrie, his maternal uncle, as Vicar of Dundee. 
 He also, at all events during the life of Cardinal Beaton, had to seek safety 
 in flight to a foreign land. He is said to have superintended the editing of 
 the " Gude and Godlie Ballates " after his brother's death, and to have taken 
 great pains to provide for the various metres pleasant and appropiate tunes. 
 
 The authorship of this remarkable compendium is chiefly ascribed to John 
 Wedderburn, the second of these brothers — though there is little doubt that 
 the poetic genius of the other two, has also to some extent, found vent in it. 
 Indeed it is surmised on the ground of strong probability, that some stray 
 effusions of other authors form part of the compilation. It consists to a great 
 
xx Introduction. 
 
 extent of translations and adaptations of German Songs and Psalms — such as 
 "Luther's Dytements" as Calderwood tells us. The refugees being brought 
 into close contact with the evangelical and stirring hymnology of Germany, 
 and observing its effects on the people and the prosperity of the Church, 
 could scarcely fail to appropriate to the use of home and country an agency 
 so powerfully beneficial. 
 
 The date of the first issue of these songs in a collected form cannot be 
 accurately ascertained — but it must have been earlier than 1578 — for an edition 
 of that date makes reference to a former one. It must have existed in some 
 shape or other, many years previously ; and in all probability it was originally 
 scattered throughout the country in leaflets and detached portions. Knox, in 
 his history of the Reformation, records the fact that Wishart, on the night 
 before he was apprehended at Ormiston — "after supper, held comfortable purpose 
 of the death of Goddis chosen childrin and merrily said « Methink that I desyre 
 earnestlye to sleep;' and thairwith he said 'will ye sing a Psalme?' and so 
 he appointed the 51st Psalme, which was put in Scotishe meter and begane 
 thus: — 'Have mercy on me now good Lord, After they great mercy,'" &c, 
 lines which occur in the second verse of that Psalm in the "Wedderburn 
 collection. Some of these Psalms, therefore, must have been published before 
 1 6th January, 1 545-6. 
 
 This " Compendious Book " consists of three classes of compositions. The 
 first is Doctrinal, including a Catechism, the Creed, &c, in metre, with various 
 Spiritual Songs. The second contains versions of twenty-two Psalms, and a 
 number of Hymns. And the third, which gives its peculiar character to the 
 collection, consists of secular songs, but converted from profane into religious 
 poetry. McCrie, in referring to the title " Gude and Godlie Ballates," gives 
 the following information "This title sufficiently indicates their nature and 
 design. The air, the measure, the initial line or chorus of the ballads most 
 commonly sung by the people at that time, were transferred to hymns of 
 devotion. Unnatural, indelicate, and gross as this association appears to us, 
 these spiritual songs edified multitudes in that age. We must not think that 
 this originated in any peculiar depravation of taste in our reforming countrymen. 
 
Introduction. xxi 
 
 Spiritual songs constructed upon the same principle, were common in Italy. 
 At the beginning of the Reformation, the very same practise was adopted in 
 Holland as in Scotland." 
 
 This is a specimen of the "Ballates" 
 
 : — 
 
 The False Fire 
 
 of Purgatorie. 
 
 Of the false fire of purgatorie, 
 Is nocht left in ane sponke ; 
 Therefore, says Gedoe, woes mee, 
 Gone is priest, frier, and monke. 
 
 
 At corps presence they would sing 
 For riches to slocken the fire ; 
 But all pure folk that had nae thing, 
 Was scaldit bane and lyre. 
 
 The reik, sa wonder deir, they salde 
 For money, gold, and landes; 
 Whill halfe the riches on the molde 
 Is seaset in their handes. 
 
 
 Yet sat they high in parlement, 
 Like Lordes of hie renowne; 
 While now that the New Testament 
 Hes it and them brought downe. 
 
 They knew nothing but couetice, 
 And loue of paramours, 
 And let the saules burn and bis 
 Of all their foundatours. 
 
 
 And thocht they snuffe at it, and blaw 
 Ay while their bellies ryue ; 
 The mair they blaw, full wel they knaw 
 The mair it does misthryue. 
 
 The following, from the " Gude and Godlie Ballates," tell their own tale 
 
 very plainly. We can conceive 
 
 them 
 
 sung with considerable animation by 
 
 parties who had long groaned under Popish tyranny. 
 
 " God send 
 
 euery 
 
 Priest ane wife." 
 
 God send euery priest ane wife, 
 And euery nunne a man, 
 That they may Hue that haly life, 
 As first the kirk began. 
 
 
 Greit causis then I grant had they 
 Fra wyfes to refraine ; 
 Bot greiter causis haue they may 
 Now wyfis to wed againe. 
 
 Sanct Peter quhom nane can repruve 
 His life in mariage led: 
 All gude preists quhom God did lufe 
 Their maryit wyfes had. 
 
 
 For then suld noght sa mony hure 
 Be vp and downe this land; 
 Nor zit sa many beggers pure 
 In kirk and mercat stand. 
 
XX11 
 
 Introduction. 
 
 And not sa meikill bastard seid, 
 Throw out this cuntrie sawin ; 
 Nor gude men vncouth fry suld feid 
 And all the suith were knawin. 
 
 Sen Christs law and common law, 
 And doctours will admit 
 That priests in that zock suld draw ; 
 Quha dar say contrair it? 
 
 From "The Paip, that pagane full of pryd." 
 
 * # # # # 
 The sisters gray, before this day 
 Did crune within their closter: 
 Thay feeit ane frier their keyis to beir, 
 The feind ressaue the foster : 
 Syne in the milk, he Weill culd wirk 
 And kittile them wantonly 
 Hay trix, trim goe trix 
 
 under the greene-wod-tree. 
 
 The bishop wald not wed ane wife, 
 The abbot not perseuane 
 Thinkand it was ane lustie life, 
 Ilk day to hae ane new ane, 
 In euery place, an vncouth face 
 His lust to satisfie. 
 Hay trix, trim, &c. 
 
 The parson wald nocht hae an hure, 
 
 But twa, and they were bony; 
 
 The viccar, thocht he was pure, 
 
 Behuift to hae as many. 
 
 The parish priest, that brutall beist 
 
 He polit them wantonly. 
 
 Hay trix, trim, &c. 
 
 Of Scotland well the friers of Faill 
 
 The limmery lang has lastit, 
 
 The monks of Melros made gude kaill, 
 
 On Fryday quhen they fastit: 
 
 The silly nunnis cast vp their bunnis, 
 
 And heisit their hippes on hie. 
 
 Hay trix, trim, &c. 
 
 These, one might think, are sufficiently pointed and cutting — but not more 
 so than the following by a different author — viz., Wm. Warner, 1589 — (from 
 "Albion's England.") 
 
 It was at midnight when a Nonne in travell of a childe, 
 Was checked of her fellow Nonnes for being so defilde ; 
 The Lady Prioresse heard a stirre, and starting out of bed 
 Did taunt the Novasse bitterly, who, lifting up her head, 
 Sayd, ' Madame, mind your hood ;' for why, so hastily she rose, 
 That on her head, mistooke for hoode, she donde a Canon's hose. 
 
 See Collier's Bibliographical Catalogue, ii. 483-86. 
 
 "The Goostly Psalmes and Spiritual Songs," by Coverdale — about 1546, 
 partake very much of the character of this Compendious Book. There is such 
 
Introduction. xxiii 
 
 a remarkable similarity between a great many of the pieces in the respective 
 volumes as to lead one to the conclusion that the authors have been culling 
 flowers in the same garden, and drinking at the same fountain : — whilst the 
 general style of versification and objects aimed at, are almost identical. This 
 perhaps was to be expected when it is remembered that they were sufferers 
 for the same cause, exiles in the same foreign land, brought much into each 
 others company, endowed with the same spirit, and aiming at the same end. 
 
 In a lengthened address to the Christian reader, Cover dale thus apologises 
 for the character of his book. "Wolde God that oure mynstrels had none 
 other thynge to play upon, needier our carters and plowmen other thynge to 
 whistle upon save Psalmes, Hymnes, and such godly songs as David is 
 occupied withal. And yf women syttynge at theyr rockes or spynnynge at 
 the wheles had none other songes to passe theyr tyme withall then soch as 
 Moses sister, Elchanahs wife, Debora, and Mary the Mother of Christ have 
 songe before them, they shulde be better occupied than with hey nony nony, 
 hey troly loly, and soch lyke fantasies." 
 
 The following two verses must suffice as a specimen of Coverdale's songs. 
 They are the opening lines of a long poem which is more of a satirical cast 
 than the others, and is the last in the volume : — 
 
 Let go the "Whore of Babylon. 
 
 Let go the whore of Babilon, No man wyll drynke her wyne any more 
 
 Her kyngdome falleth sore ; The poyson is come to lyghte ; fjsore 
 
 Her merchauntes begyne to make theyr mone That maketh her merchauntes to wepe so 
 
 The Lorde be praysed therefore. The blynde have gotten theyr syghte. 
 
 Theyr ware is naught, it wyll not be bought For now we se Gods grace frelye 
 
 Great falshood is found therein In Christ orFred us so fayre 
 
 Let go the Whore of Babilon Let go the Whore of Babilon 
 
 The mother of al synne. And bye no more her ware. 
 
 That "Wedderburn and Coverdale either "drank from the same fountain," 
 or that the one imitated the other, will appear from the following specimens 
 of their versions of the Psalms. The first are their respective renderings of 
 
xxiv Introduction. 
 
 Ps: CXXX — obviously modified translations of Luther's version of this Psalm. 
 
 Coverdale's version is declared by Professor Mitchell to be the most favourable 
 
 specimen of his powers as a translator and versifier : — 
 
 De profundis 
 
 Psalm CXXX. 
 
 Wedderburn. 
 
 COVERDALE. 
 
 Fra deip, Lord, I call on thee, 
 
 Out of the depe cry I to thee 
 
 Lord, heir my inuocatioun 
 Thy eiris thow inclyne to me 
 
 And heir my lamentatioun : 
 For gif thow will our sin impute 
 
 Lorde, Lorde, hear my callynge ; 
 O let thyne eares enclyned be 
 
 To the voyce of my complaynynge. 
 If thou, Lorde, wilt deal with stratenesse, 
 
 Till vs, O Lord, that we commit 
 
 To marke all that is done amysse, 
 
 Quha may byde thy accusatioun ? 
 
 Lord, who may abyde thy reckonynge? 
 
 Bot thow art mercyfull and kynde, 
 And hes promittet in thy write, 
 
 But there is mercy ever with thee, 
 That thou therefore mayst be feared; 
 
 Them that repent with hart and mynde 
 Of all thair sin to mak them quyte. 
 
 I will abyde the Lord patiently; 
 My soul looketh for him unfaynted, 
 
 Thocht I be full of sinfulnes, 
 
 And in his word is all my trust; 
 
 Zit thow art full of faithfulnes, 
 
 So is my hope and comforte most 
 
 And thy promeis trew and perfyte. 
 
 His promise shall be fulfylled. 
 
 My hope is steidfast in the Lord, 
 My saul euer on him traist, 
 
 And my beleue is in thy word, 
 
 And all thy promittis maist and leist. 
 
 My saull on God waitis and is bent 
 
 As the watchemen in the mornynge 
 Stonde lokynge longe desyrously; 
 
 That they myght see the faire daysprynge ; 
 So waytteth my soul for the Lord dayly. 
 
 Therefore let Israel wayte styll, 
 
 As watcheman wald the nicht wer went, 
 
 Until it be the Lorde's wyll, 
 
 Bydand the day to tak him rest. 
 
 To lowse them from adversitie. 
 
 Israeli, in God put thy beleue, 
 For he is full of gentilnes, 
 
 Fredome, gudnes, and sal releue 
 All Israel of thair distres: 
 
 For with the Lord, there is mercy, 
 And great plenteous redempcyon; 
 
 Although we synne oft wickedly, 
 Yet hath he for us a sure pardon. 
 
 He sail delyuer Israel, 
 
 And all thair sinnes sail expell, 
 
 He shall redeme poore Israel 
 And him shall he delyver full well 
 
 And cleith them with his richteousnes. 
 
 From all the synnes that he hath done. 
 
Introduction, 
 
 XXV 
 
 The following are the versions, given by each, of Psalm LXVII. It will 
 at once be observed that with very trifling exceptions, all the difference 
 between the two lies in the fact that the one uses the Scotch and the other 
 the English form of certain words : — 
 
 Deus Misereatur. Psalm LXVII. 
 
 Wedderburn. 
 
 O God be mercyfull to vs, 
 
 And send to vs thy Hissing ; 
 Thy face schaw vs sa glorious, 
 
 And be euer to us luifHng; 
 That men on eird may knaw thy way, 
 
 Thy sauing heill and richteousnes, 
 That they be nocht led nicht nor day 
 
 Fra thy preceptis, and trew justice, 
 
 To seik saluatioun quhair nane is. 
 
 Thairfoir the pepill micht magnifie ; 
 
 O God, all folke, and honour thy Name ; 
 Let all the pepill rejoice glaidlie, 
 
 Becaus thow dois richt without blame : 
 The pepill dois thow judge trewlie, 
 
 And ordouris euerie Natioun: 
 Thow hes declarit the Eird justlie 
 
 Euer sen the first Creatioun, 
 
 Throw thy godlie prouision. 
 
 The pepill most spred thy name sa hie, 
 All pepill (O God) mon giue thee honour: 
 
 The eird alswa richt plenteouslie, 
 Mot incres euer moir and moir ; 
 
 And God, quhilk is our God ouer all, 
 Mot do vs gude and plesour. 
 
 God mot bless us greit and small, 
 And all the warld him honour 
 Alway, for his micht and power. 
 
 COVERDALE. 
 
 God be mercifull unto us, 
 
 And send over us his blessynge ; 
 
 Shew us his presence glorious, 
 And be ever to us lovynge ; 
 
 That men on earth may know thy way, 
 Thy saving health and righteousnesse ; 
 
 That they be not led by nyght nor day, 
 Throw the pretexte of trew justice 
 To seek salvacyon wher none is. 
 
 Therefore the people mought magnifie thee : 
 
 O God, let all folke honour thy name : 
 Let all the people rejoyce gladly, 
 
 Because thou dost ryght without blame. 
 The people dost thou judge truly 
 
 And ord'rest every nacyon ; 
 Thou hast directe the earth justly, 
 
 Ever sense the first creacyon, 
 
 With thy godly provision. 
 
 O God, let the people praise thee ; 
 
 All people, God, mought give thee 
 The earth also ryght plenteously [honoure ; 
 
 Mought increase ever more and more; 
 And God which is our God over all, 
 
 Mought do us good and pleasure, 
 God bless us now both great and small, 
 
 And all the world him honoure, 
 
 Fearynge alwaye his myght and power. 
 
xxvi Introduction. 
 
 There is evidence that Wedderburn's " Gude and Godly Ballates" — especially 
 those in which the errors and superstitions of Popery were exposed — were 
 much relished by an indignant populace, struggling to throw off the shackles 
 of an unscrupulous and intolerant priesthood. His Psalms and spiritual songs, 
 along with those of Coverdale, set to simple music, were eagerly appropriated 
 and used in religious services to give expression to the devotional workings 
 of the heart. True, they do not appear to have been employed as church 
 songs, properly so called, nor to have received ecclesiastical sanction. Never- 
 theless they were sung by individuals, and in all probability by families, in the 
 worship of Jehovah ; and doubtless did good service in preparing the way for 
 the public authoritative adoption of the version of the Psalms by Sternhold 
 and Hopkins, with the first instalment of which the History of the Scottish 
 Metrical Psalms commences. The worshippers in the Romish Church had 
 nothing to do with the musical service. They were not allowed to take any 
 share in it. They could only listen — it might be to the drawling intonations 
 of the priest, to the artistic chanting of a surpliced choir, or to the music of 
 the organ in all its grandeur. But now that they had been led to feel, by the 
 means we have been endeavouring to sketch, the enrapturing effects of taking 
 part in sacred psalmody with the living voice, they would not be content until 
 permitted to join with one voice and one heart in the public service of song. 
 This was one of the ruling principles of the Reformation. The hearts of an 
 enlightened people, freed from the darkness of Romanism, must find vent for 
 joy and gratitude in song. Possessed of Psalms and Hymns in their own 
 language, and set to suitable music, they found in them the appropriate expres- 
 sion of their new-born spiritual light and life. 
 
 "Wherever these Psalms and Sacred Songs were introduced, their influence on 
 the character and conduct of the people was the same. Calvin's original version, 
 translated by Marot and Beza, speedily attained a most extraordinary popu- 
 larity — a popularity which it continues still to command. Until the great reformer 
 secured more appropriate music for them, these psalms were rapturously sung by 
 all ranks and classes to their own profane ballad tunes, fairly taking possession of 
 the people and superseding every other kind of song. The Emperor Francis, 
 
Introduction. xxvii 
 
 to suit his proclivities for the chase, adopted as his hunting song — "As pants the 
 hart for water brooks." And one of his cast-off favourites sang as specially 
 suiting her case — "Out of the depths to thee I cried." The Camisards chose as 
 their war-song, which they raised with loud and enraptured voices whenever they 
 inarched forth to battle, one of the most stirring Psalms in the collection — the 
 sixty-eighth. The first verse, the part generally used on such occasions, is thus 
 translated : — 
 
 Let God but rise and shew his face, We shall behold their scattered tents 
 
 And in a moment from the place Fade like a vapour dark and dense 
 
 Our foes are disappearing. Their nothingness resuming : 
 
 Their camp dispersed, bereft their pride, As melts the wax in fervent heat 
 
 Astonished, pressed on every side, So melt the wicked when they meet 
 
 They flee at his appearing. Our God, their strength consuming. 
 
 An incident in the religious wars of the Huguenots is characteristic and to the 
 point. When the town of Montauban, which had been for many years their 
 stronghold, was beseiged in 1623, all attempts to capture it proved ineffectual. 
 At length it was determined to raise the siege. On the evening before this 
 purpose was put in execution, the people of the town were apprised of the 
 approaching decampment of the army, by a Protestant soldier, who played upon 
 his flute the air of this war-song — the sixty-eighth Psalm. The besieged took 
 this for the signal of their deliverance, and were not mistaken. (See " Baird on 
 Liturgies.") 
 
 "Ah, how they penetrate the very soul at such moments," exclaims a brilliant 
 delineator of the Huguenot character, " these rude songs of our fore-fathers ! 
 These psalms are our epic ; and the most profoundly truthful epic that has ever 
 been written or sung by any nation; an endless work, of which each of us 
 becomes afresh the author -, a sacred treasure, where are gathered beside our 
 patriotic remembrances, the remembrances, hopes, joys, and griefs of each. Not 
 a verse, not a line, which is not a whole history, or a whole poem. This was 
 sung by a mother, at the cradle of her first-born; that was chanted by one of 
 our martyrs as he marched to his death. There is the song of the Vaudois 
 
xxviii Introduction. 
 
 returning armed to their country, here that of the Camisards advancing to battle. 
 This was the line interrupted by a ball; this was half murmured by an expiring 
 father, who went to finish it among the angels. O our psalms! our psalms! 
 Who in human language could ever tell what you say to us in our solitudes, 
 upon the soil crimsoned with our blood, and under the vault of heaven, from 
 whose height look down upon us those who with us have wept, and sung, and 
 prayed ! " 
 
THE SCOTTISH METRICAL PSALMS. 
 
 i. 
 
 The Earliest Versions , 1548 //'// 1564. 
 
 By STERNHOLD AND HOPKINS. 
 
 5jj*fT is believed that a short historical account of the origin of our 
 Metrical Version of the Scottish Psalter, and its gradual development 
 into the authorised condition in which it now exists for use in divine 
 worship, will prove interesting and acceptable to the general reader. 
 The records bearing on the subject are not easily accessible; and when 
 collected into a concise and chronological narrative, as is proposed to 
 be done in the following notices, they cannot fail to be appreciated. The 
 authorised version, at present in use, has maintained its honoured position for 
 nearly two centuries and a quarter, and is the result of immense labour on the 
 part of translators and versifiers, thoroughly qualified by talent, piety, and 
 learning for the work entrusted to them ; and every step of their progress was 
 taken under the careful superintendence of the highest authorities of the country, 
 both civil and ecclesiastical. 
 
 The work of preparing the first metrical version of the Psalter as a whole 
 extended over a period of about fourteen years — viz., from 1548 till 1562 — 
 and although the book was popularly known as " Sternhold and Hopkins'" 
 version, it was the ioint production of at least eight translators and versifiers. 
 The date of the first edition of Sternhold's version is not certainly known, but 
 it is believed to be 1548. The following is its title — " Certayne Psalmes 
 chose out of the Psalter of David, and drawe into English metre, by Thomas 
 Sternhold grome of y e Kynges Maiesties roobes. Excudebat Londini Edvardus 
 Whitchurche." The work is remarkably rare, and contains only 19 Psalms, 
 viz.:— Ps. 1, 2, 3, 4, 5, 20, 25, 27, 29, 32, 33, 41, 49, 73, 78, 103, 120, 
 
The Scottish Metrical Psalms. 
 
 122, 138. The volume contains a Dedication to King Edward VI., of which 
 the following is a portion: — 
 
 " To the most noble and verteous King, oure Soueraygne Lord, King 
 Edward vj Kinge of Englande, France, and Ireland, &c, Thomas Sternholde, 
 Grome of Hys Maiestie's robes, wysheth increase of healthe, honour, and 
 felycytie. Althoughe moste noble Soueraigne, the grosnes of my wit doth not 
 suffyce to searche out the secrete mysteryes hidden in the boke of Psalmes 
 whyche by the opinion of many learned men comprehedeth the effect of the 
 whole Bible ; yet trusting to the goodnesse of God whyche hathe in hys hands 
 the key thereof, which shutteth and no man openeth, and openeth and no man 
 shutteth, albeit I cannot geue to youre Maiestye great loaues thereof, or bring 
 into the Lord's barne ful handefulles ; yet to thintent, I woulde not appear in 
 the haruest vtterly ydle and barraine, being warned with the exaumple of the 
 drie figtre, I am bold to present unto youre Maiestie, a fewe crummes which I 
 have pycked vp from vnder the Lorde's borde. — Seeing further, that youre 
 tender and godly zeale dooeth more delight in the holye songes of veritie then 
 in any fayned rymes of vanytie, I am encouraged to trauayle further in the said 
 booke of psalmes ; trustynge that as your Grace taketh pleasure to heare them 
 song sometymes of me, so ye will also delight not only to see and reade them 
 youre selfe, but also to commaunde them to bee songe to you of others ; that 
 as ye haue the psalme it selfe in youre mynde, so ye maye iudge myne endeuoure 
 by youre eare." 
 
 In the following year an edition was issued containing 37 Psalms by Sternhold, 
 and seven by Hopkins, with this title — " Al suche Psalmes of David as Thomas 
 Sternholde late grome of y e Kinges Maiesties Robes didde in hys lyfe tyme 
 draw into English metre. Newly emprinted by Edwarde Whitchurcbe, cum 
 privilegio ad imprimendum solum. London 1549." Sternhold's Psalms — thirty- 
 seven in number — terminate with the words, " Finis. Here end the psalmes 
 draixien into Englisshe metre, by M. Sternholde? On the reverse is a preface by 
 John Hopkins, announcing his addition of seven others, as translated by himself; 
 and these are followed by the words — "Finis. Imprinted at London by Edwarde 
 Whitchurche the XXIIII day of December. Anno Dom. 1 549." At the end of 
 the book is a spare leaf containing a woodcut of the church in a state of glory, 
 with this line in the inner margin, " All fayre and white art thou my churche, 
 and no spotte is in thee." This edition is also of excessive rarity. It contains 
 
Earliest Versions, 1548-64. 
 
 44 Psalms, and was re-issued two years afterwards, viz., in 1 55 1, the full title 
 being similar to that of the previous edition. Hopkins, the editor, speaks with 
 great modesty regarding the merits of the seven which he has contributed. He 
 says, in a short preface — " Thou haste here (gentle Reader) vnto y e psalmes 
 that were drawen into English metre, by M. Sternhold, vii moe adioined. Not 
 to the intet that they shoulde bee fathered on the dead man, and so through 
 his estimacion to be the more hyghly esteemed: neyther for that they are, in 
 myne opinion (as touching the metre) in any part to be compared with his most 
 exquisite doings. But especially for that they are fruiteful, although they bee 
 not fine ; and comfortable vnto a Christyan mind, although not so pleasaunt in 
 the mouthe or eare. Wherefore, yf thou (good reader) shal accept and take thys 
 my doyng in good part, I have my heartes desire herein. Farewell. J. H." 
 
 The following is a specimen of Sternhold's versification, as it appears in this 
 Work:— 
 
 Psalm XIX. [Sternhold, 1 549). 
 
 The heavens and the fyrmamente Ther is no laguage, tong, or speche, 
 
 do wondersly declare : wher theyr sound is not hearde : 
 
 The glory of God omnipotent, In al the earth and coastes therof 
 
 Hys woorks and what they are, Theyr knowledge is conferdv 
 
 2. 4. 
 
 Eche day declareth by hys course, In them the Lord made royally, 
 
 an other day to come : a settle for the sunne : 
 
 And by the nyght we knowe lykewise, Wher lyke a Gyant joyfully 
 
 a nyghtly course to runne. he myght hys iourney runne. 
 
 And all the skye from ende to ende 
 
 he compast round about: 
 No man can hyde hym from his heate 
 
 but he wil fynd hym out. 
 
 Various editions of this work, all nearly similar, were published until the year 
 1556, when a slightly enlarged version appeared with this title — " One and 
 Fiftie Psalmes of David in Englishe metre, wherof 37. were made by 
 
The Scottish Metrical Psalms. 
 
 Thomas Sternholde ; ad the rest by others. Coferred with the hebrewe, and in 
 certeyn places corrected as the Text and the sens of the Prophete required with 
 musical notes." Below it is Crespin's device, viz., a large Y, with an old man 
 holding up a rod in one hand, and with the other pointing to a scroll which 
 appears to encircle the Y, and contains the words, " Intrate per arctam viam. — 
 Jam. 5. Yf any be afflicted let him pray, and it any be merye let him sing 
 Psalmes." The Psalms here printed are Sternhold's 37, and 7 by Hopkins, as 
 in the edition of 1549, to which are now added — appearing here for the first 
 time — Ps. 23, 51, 114, 115, 130, 133, 137 — all which appear to have been the 
 production of W.W. — initials of William Whittingham. This Psalter forms part 
 of the Geneva Collection, comprising the Form of Prayers, Confession of Faith, 
 Order of Discipline, Calvin's Catechism, &c. At the end of the Catechism, which 
 is the last in the volume, the Printer's device is repeated, with the words, 
 " Imprinted at Geneva by John Crespin, Anno D., M.D.LVI. the tenthe of 
 february." (Appendix I.). 
 
 Four years afterwards — viz., in 1560 — a version was issued, containing 65 
 Psalms. Title: — "Psalmes of David in Englishe metre, by Thomas Sterneholde 
 and others; conferred with the Ebrue, and in certein places corrected, as the 
 sense of the Prophete required ; and the Note ioyned withall. Very mete to be 
 used of all sorts &c. Newly set fourth and allowed, according to the order 
 appointed in the Ouenes Maiesties Iniunctions . James v. 13. Col. in. 16. 
 1560." The Psalms published in this version are followed by the Hymns — 
 Benedictus, Magnificat, and Nunc Dimittis, in metre; the commandments, "with 
 an addition ; the Lords Prayer, and the XII Articles of the Christen fayth." 
 
 In 1 56 1, the work was still further enlarged and appeared as "Fourscore 
 and seven Psalmes, by Thomas Sternhold and others; together with the 
 Song of Simeon, the Ten Commandments, &c. — Geneva, printed by Zacharie 
 Durand — 1561." And the entire Psalter appears to have been issued in the 
 following year — 1562 — with this title, "The whole booke of Psalmes, collected 
 into English metre, by T. Sternhold, J. Hopkins, and others; conferred with the 
 Ebreu; with apt notes to sing them withall. London, by John Daye, 1562." 
 Mr. Lea Wilson was under the impression that Day's Edition of 1563 was the 
 first collected Edition of the whole 1 50 Psalms; but Herbert distinctly specifies this 
 of 1562 ; mentioning, at the same time, that towards the close of the year 156 1, 
 Day had license to print " the resydewe of the Psalmes not heretofore printed. 
 
Earliest Versions, 1548-64. 
 
 So that this maketh up the hole." So that during the following year he might 
 well put forth an entire edition. 
 
 In 1563, another entire version was issued by Day, viz.: — "The Whole 
 Boke of Psalmes, collected into English metre by Thomas Starnhold, J. Hopkins, 
 and others; conferred with the Ebrue, with apt notes to synge them with all. 
 Faithfully perused and alowed according to the order appoynted in the Queenes 
 Maiesties Iniunctions. Very mete to be used of all sorts of people privatly for 
 their solace and comforte; laing a part all ungodly songs and Ballades, which 
 tende only to the norishing of vice and corrupting of youth (2 scrip: texts). 
 Imprinted at London by John Day, dwellynge over Aldersgate, beneath Saynt 
 Martyns Com gratia et privikgio Regiae Maiestatis perseptennium. An. 1 563." 
 This version contains — besides "A treatise by Athanasius," "Veni Creator," &c., 
 " A shorte introduction into the Science of Musicke, made for such as are 
 desirous to have the knowledge thereof, for the singing of the Psalmes." During 
 the same year, and again in 1565, Day published the "Whole Psalmes, in 
 foure parts," of which the following is a brief description: — Title of the First 
 Part, within a flowered border, " Medius of the whole Psalmes in foure 
 partes, whiche may be song to al musicall instrumentes, set forth for the 
 encrease of vertue and abolishyng of other vayne and triflying ballades. 
 Imprinted at London by John Day dwelling over Aldersgate, beneath Saynt 
 Martyns. Cum gratia &c. 1563." The reverse shows a woodcut of the Royal 
 Arms between two pillars, on the pedestals of which are the initials I. D. On 
 the next leaf begins Veni Creator, followed by Venite, Te Deum, Benedicite, 
 Benedictus, Qiiicunque Vult, and other hymns, followed by the Psalms. The 
 Second volume is "Contra tenor of the whole Psalmes," the remainder 
 of the title as in the first. The Third " Tenor," and the Fourth " Bassds, 
 of the whole Psalmes," &c, as before. The musical notes appear in every 
 page. The work is in oblong 8vo. This version, the same substantially as that 
 of the previous year (1562) was adopted on public authority by the Church of 
 England, by whom it continued to be used until it was superseded by Brady 
 and Tait's Version in 1696. 
 
 In 1564 an important Version was printed at Edinburgh, under sanction of 
 the General Assembly of the Church of Scotland. The book is now remarkably 
 rare and valuable. The Psalms have no separate title page, but form part of a 
 volume designated and described as follows: — "The Forme of Prayers and 
 
The Scottish Metrical Psalms. 
 
 Ministration of the Sacraments, &c, vsed in the English Church at 
 Geneua, approued and receiued by the Churche of Scotland. Whereunto 
 besydes that was in the former bokes, are also added sondrie other prayers 
 with the whole Psalmes of Dauid in English meter. The contents of this boke 
 are conteined in the page following. I. Corinth, iii. 'No man can lay any 
 other foundation, then that which is laid, even Christ Jesus.' Printed at 
 Edinburgh by Robert Lekpreuik. M.D.LXIIII." On the reverse of the title 
 page are : — " The contents of the boke. I . A Kalender with an Almanack for 
 12 years. 2. The Confession of the Christian Faith. 3. The Order of Electing 
 Ministers Elders and Deacons. 4. The Assemblie of the Ministerie everie 
 Thursday. 5. An Order for interpretation of the Scriptures and answering of 
 doutes, observed one day in the weke. 6. A confession of our sinnes used 
 before the Sermon. 7. Another Confession used in the Churche of Edinburgh. 
 8. A confession used in tyme of extreame ttouble (trouble). o. A general 
 prayer after the Sermo for the whole state of Christs Churche. 10. Other 
 sortes of prayers to be used after the Sermon, the Sonday, and day of publick 
 prayer. II. Prayers used in the tyme of persecution by the Frenchemen, and 
 when the Lordes Table is ministered. 12. A Thankesgiving for our deliverance, 
 with prayers for continuance of peace. 13. A prayer used at general and 
 perticuler assemblies. 14. The Ministration of Baptisme and the Lordes Supper. 
 15. The forme of Mariage. the visitation of the Sicke, with a prayer for the 
 Sicke, and the maner of Buryall. 16. An order of Ecclessiastical Discipline. 
 17. The 150 Psalmes of David in meter. 18. The Catechisme of M. Calvin. 
 1 p. A brief examination of Children before they be admitted to the Lordes 
 Table. 20. Sundrie sorts of prayers. 21. A prayer for Scollers. 22. A prayer 
 for labourers." The Catechisme has a separate title — "The Catechisme or maner 
 to teache children the Christian religion. Wherein the minister demandeth the 
 question, and the chylde maketh answere; made by the excellent Doctor and 
 Pastor in Christs Church, John Calvin. Ephes. 2. The doctrine of the Apostles 
 and Prophetes is the foundation of Christs Church. Imprinted at Edinbrough by 
 me, Robert Lekprivik. 1564. Cum privilegio." (App. II.). The work is in 
 l2mo. Very considerately, to aid in the production of this version — "The Kirk 
 lent Robert Lekprevick, printer, twa hundredth pounds (Scottish money) to help 
 to buy Irons, ink, and paper, and to fee craftsmen for printing of the Psalmes." 
 On the 25th of December, 1564, the Assembly ordained "That every Minister, 
 
Earliest Versions, 1548-64. 
 
 Exhorter, and Reader, sal have ane of the Psalme Books latelie printed in Edin- 
 burgh, and use the order contained therein in Prayers, Marriage, and Ministration 
 of the Sacraments." (-4pp. III.). This is the earliest edition of the Psalms 
 printed for the use of the Kirk of Scotland which is known to exist. The book is 
 of extreme rarity. It will thus be observed that at an early period the Scottish 
 Reformers made Congregational Psalmody a stated portion of public worship — 
 following the example of some of the churches abroad — and that for this 
 purpose they adopted the metrical version commenced by Sternhold in the reign 
 of Edward the Sixth, and enlarged and completed during the following reign 
 by the English exiles at Geneva. It is to be remarked, however, that in course 
 of its development from Sternhold's first 19 — onward to the entire 150 — a great 
 number of variations were introduced, and that the Scottish version is in many 
 respects different from that adopted by the English church, the variation consisting 
 chiefly in the substitution of different versions of 41 Psalms. (App. IV.). 
 
 Thomas Sternhold, the originator, and one of the principal contributors to 
 this version, was born in Hampshire and educated at Oxford, after which he 
 became Groom of the Robes to King Henry VIII. and to his successor, Edward 
 the VI. He died in 1549. 
 
 John Hopkins is described as having been a clergyman and schoolmaster in 
 Suffolk. After the death of Sternhold he appears to have acted as Editor of the 
 infant Psalter. His name is mentioned as among the exiles during Queen Mary's 
 reign, but his place of refuge is not correctly known. He obviously had no 
 connection with those who left Frankfort for Geneva. 
 
 William Kethe is spoken of as a native of Scotland. He joined the exiles 
 at Geneva in November, 1 556, and was employed by them after the death of. 
 Queen Mary in carrying on negotiations with some other English congregations. 
 He afterwards went to England and was Chaplain to the forces under the Earl 
 of Warwick, in 1563 and 1569. He became Minister of Child-Ockford, in 
 Dorsetshire, about 1 57 1. His rendering of the 94th Psalm was published 1558, 
 attached to a Tract by John Knox. Warton styles him " no unready rymer." 
 He wrote some popular religious ballads, the most noted of which was " A 
 Ballad on the whore of Babylon, called Tye thy Mare Tom boy." We are 
 told that, about the end of January, 1559, " When, as Kethe was returned to 
 Geneua with answer from the Congregations and Companies that were dispersed 
 in sundry places off Germany and Heluetia, the congregation prepared themselves 
 
8 The Scottish Metrical Psalms. 
 
 to depart, sauing certeine whiche remained behinde the rest, to witt, to finish the 
 bible and the psalmes, both in meeter and prose, which were already begon, at 
 the charge of such as were off most habilitie in that congregation. And with 
 what successe these workes were finished I must leave it to the Judgements of 
 the godly learned." It appears that Kethe was one of those who remained, and 
 that he was specially engaged on the metrical translation of the psalmes — as the 
 whole of the 25 additions published in 156 1 were produced by him. 
 
 William Whittyngham was born in the county of Chester in 1524, and 
 educated at Oxford. He joined the company of exiles at Frankfort, and adhered 
 to those who left that city in 1 556 for Geneva, where he married the sister of 
 Calvin, and in 1559 succeeded Knox as pastor. He returned to England in 
 1560 ; and in 1563, though still adhering to Puritan views, was, by the friendship 
 of the Earl of Warwick, made Dean of Durham, which office he held till his 
 death in 1579. 
 
 Thomas Norton was born in Bedfordshire, and became a barrister-at-law, 
 and whilst he wrote several tracts on the religious controversies of his age (a 
 "forward and busy Calvinist," as Wood calls him) he enjoyed considerable 
 poetical reputation, and is best known as the joint author with Sackville, Lord 
 Bathurst, of the Tragedy of Gordabuc. 
 
 John Pulleyn, or Pdllain, was a native of Yorkshire. In 1 547, at the 
 age of 30, he became senior student of Christ's Church. He became an exile, 
 after preaching the Reformation privately at St. Michael, Cornhill, 1556. On 
 his return to his native country he was made Archdeacon of Colchester, and 
 died 1565. 
 
 Robert Pont was a native of Culross, Perthshire; entered College at St. 
 Andrews in 1543. He was a member of the first General Arsembly in 1560, 
 and continued to take an active interest in the business of the Church. He was 
 successively Commissioner of the Diocese of Moray, Provost of Trinity College, 
 and Minister of St. Cuthberts, Edinburgh. He was also for some time a Senator 
 of the College of Justice, but was deprived of his seat on the bench in conse- 
 quence of an Act prohibiting " all persons exercising functions of ministrie within 
 the Kirk of God, to bear or exercise any office of civil jurisdiction." 
 
 John Craig (I. C.) became Minister of Holyrood House, and of the King's 
 Household, after an absence from his native country of 24 years. He had been 
 a Monk of the Order of St. Dominic at Bologna, in Italy; but having embraced 
 
Earliest Versions, 1548-64. 
 
 the Protestant faith narrowly escaped martyrdom. He died on 4th December, 
 1600, aged 88. 
 
 The following brief specimens of the poetical talent of three of these contri- 
 butors to our old version will be read with interest. It will be seen that 
 considerable use has been made of that version in preparing our present one; 
 and indeed our I ooth Psalm, in long metre — All people that on earth do dwell; 
 and 124th, in peculiar metre — Now Israel may say, stand as they were originally 
 produced, with the exception of a few slight changes on account of style : — 
 
 * 
 
 From the Edition trinted at Edinburgh, by Lekprevik, 1 564. 
 Psalm LVII. 1-3. By Robert Pont. 
 
 Be mercifull to me O God 
 
 be merciful to me 
 For why? my soule in all assaults 
 
 shall euer trust in thee. 
 And till these wicked stormes be past 
 
 which rise on euerie syde: 
 Vnder the shaddowe of thy wings 
 
 my hope shall alwayes byde 
 
 I will therefore call to the Lord, 
 
 who is most high alone : 
 To God who will his worke in me 
 
 bring to perfection. 
 He will sende down from heauen above, 
 
 to saue me, and restore 
 From the rebukes of wicked men, 
 
 that fayne wolde me deuoure. 
 
 Psalm XC. 1-6 By William Kethe. 
 
 1. O Lord thou hast bene our refuge, 4. 
 
 and kept us safe and sounde : 
 From age to age, as witness can 
 all we which true it founde. 
 
 2. Before the mountaines were foorth brought 
 
 yer thou the earth didst frame : 5. 
 
 Thou wast our great eternal God 
 and stil shalt be the same. 
 
 3. Thou dost vaine man strike downe to dust 6. 
 
 though he be in his fioure 
 Again thou saist, Ye Adams sonnes, 
 retume, to shewe your power. 
 
 For what is it a thousand yeares 
 
 to count them in thy sight : 
 But as a day which last is past, 
 
 or as a watche by night ? 
 
 They are, so sone as thou dost storme, 
 
 euen lyke a slepe or shade, 
 Or lyke the grasse, which as we knowe, 
 
 betymes away doth fade. 
 With pleasant dewes, in breake of day 
 
 it groweth vp full grene : 
 By night cut downe, it withreth, as 
 
 no beautie can be sene. 
 
IO 
 
 The Scottish Metrical Psalms. 
 
 Psalm CXLV. i-6. By I. C. (John Craig). 
 
 Lord thou art my God and King, 
 Vndoubtedly, I will the praise: 
 
 1 will extoll and blessings sing, 
 Vnto thyne holy name alwayes. 
 From day to day I wil thee blesse, 
 And laude thy name worlde without end. 
 For great is God, most worthy praise. 
 Whose greatnes none may comprehend. 
 
 Race shal thy workes praise vnto race : 
 And so declare thy power, 6 Lord. 
 The glorious beautie of thy grace, 
 And wondrous workes, will I record. 
 And all men shall the power (6 God,) 
 Of all thy feareful Actes declare : 
 And I to publishe all abrode, 
 Thy greatnes at no tyme will spair. 
 
Authorised Version, 1564-1635. 11 
 
 II. 
 
 Complete Authorised Version, 1564 till 1635. 
 
 Bt 3TERNH0LD AND HOPKINS. 
 
 3]E have remarked that Sternhold's version of 1563 was adopted by the 
 Church of England. The fact that almost incessant editions of it 
 continued to be poured forth from the press during the first 150 years 
 of its reign, gives an impressive idea of the great hold it had obtained upon the 
 English mind. In the list given by Dr. Cotton, in his most elaborate and 
 interesting work, "Editions af the Bible and parts thereof" we find mention made 
 of about 309 distinct issues (and the Doctor does not imagine he has given 
 them all) previous to the year 1700, when the more recent version of Brady 
 and Tait began to divide the public favour with it, and by degrees nearly drove 
 it from the field. 
 
 In Scotland, the reign of the version adopted by the Scottish Church — 1564 — 
 was not so protracted; neither was it, perhaps, so quiet and undisturbed. It 
 was very frequently republished, amid repeated proposals to have it revised or 
 replaced, until it was finally and entirely superseded by the authorised version 
 in 1650 — the version still in use — although it appears to have been used by the 
 Scottish congregations in Holland till a later period. We would here simply 
 indicate some of the more important editions that continued to be issued for the 
 Kirk of Scotland onward till 1634, wnen the experiment of a new version was 
 attempted. The press of Day, or Daye (John, Richard, and assignees), London, 
 seems to have been specially busy — scarce a year having passed without witnessing 
 one new edition, and very often two. Lekprevick, of Edinburgh, reissued his 
 version of 1564 in the following year. In 1569, The Psalmes, by Sternhold, 
 &c, conferred with the Ebrue, with notes, was printed at Geneva, by John 
 Crespin. In 1575 we have the following: — "The whole Boke of Psalmes 
 collected into Englishe metre by T Sternholde, W. Whitingham. I. Hopkins and 
 others; conferred with Hebrue, with apt notes to syng them withall. Newly 
 
12 
 
 The Scottish Metrical Psalms. 
 
 set forth and allowed to be Song of all the people together, in all churches 
 before and after mornyng and Euening prayer, as also before and after the 
 Sermons, and moreover in private houses, for their godly solace and comfort, 
 laying apart all ungodly songes and balades which tend onely to the nourishyng 
 of vyce and corrupting of youth — James V. Collossi. III. Imprinted at London 
 by John Daye, dwelling over Aldergate. Cum priuilegio Regiae Maiestatis per 
 Decennium. 1575. Forbyddying all others to print these Psalms or any part of 
 them." The volume contains "A treatise made by Athanasius the great, wherein 
 is set foorth howe and in what maner ye may use the Psalmes." Also the 
 following songs set to music — " Veni Creator." " Venite Exultemus." " The 
 Song of S. Ambrose called Te Deum." "The Song of the Three Children." 
 " The Song of Zacharias called Benedictus." " The Song of the blessed Mary, 
 called Magnificat." "The Song of Simeon called Nunc Demittis." "The Creed 
 of Athanasius, called Ouicunque Vult." " The Lamentation of a Sinner." " The 
 humble suit of a Sinner." " The Lords Prayer or Pater Noster." " The X 
 Commandments Audi Israel — Exod XX" In the same year was printed at 
 Edinburgh, "The CL Psalmes of David in English Meter. With the 
 forme of Prayers and ministration of Sacraments &c used in the Churche of 
 Scotland- — Whereunto, besydes that was in the former bookes, are added also 
 sundrie other Prayers, with a new and exact Kalender for XVI yeres next to 
 come (compiled by Robert Pont) Printed at Edinburgh by Thomas Bassandine, 
 dwelling at the Nether Bow — 1575. — Cum privilegio." Bassandine issued another 
 edition in 1578, containing the book of Common Order and Calvin's Catechism. 
 In the same year an edition of the Geneva version was printed by Denham, 
 viz.: — "The Booke of Psalmes, wherein are contained prayers, meditations, 
 prayses, and thanksgiving to God for hys benefits towards his Church." A 
 version was printed in 1587, for the Kirk of Scotland, by T. Vautrollier, London. 
 The book contained " divers notes and tones augmented to them." The fol- 
 lowing appeared in I594> m 8vo, the same printer issuing an edition in i2mo, 
 in 1602 : — " The CL Psalmes of David in Metre (for the use of the Kirk 
 of Scotland) with divers notes and tunes augmented to them. James V. 13. If 
 any be afflicted &c. Middleburgh. Imprinted by Richard Schilders, printer to 
 the States of Zealand — 1594." 
 
 An editition ranking among the first in importance, and forming one or the 
 chief stages in the history of the Psalter, was issued in the following year. 
 
■Authorised Version, 1564-1635. 
 
 1 3 
 
 The work contains two titles — a general and a special. The general title is as 
 follows: — "The CL Psalmes of David in Meter, with Prayers and 
 Catechism, according to the forme vsed in the Kirk of Scotland. "With sundrie 
 other things quhilk sail be declared in the Table next following the Kalender. 
 Edinburgh, printed by Henri Charteris 1596. Cum priuelegio regali." The 
 special title to the Psalmes is: — "The Psalmes of David in Metre. 
 According as they are sung in the Kirk of Scotland. Together with the Conclu- 
 sion, or Gloria Patri, eftir the Psalme: and alsua ane Prayer eftir eurie Psalme 
 agreeing with the mening thairof. James V. &c. Prented at Edinburgh be 
 Henrie Charteris 1595. Cum Privilegio Regali." The chief distinguishing 
 characteristic of this version is the fact, that it contains a remarkable series of 
 Prayers, and metrical Doxologies adapted to each Psalm. The prayers are in 
 the Scottish dialect, one annexed to each Psalm, and agreeing with " the mening 
 thairof;" and the Doxologies — or conclusions as they are sometimes called — being 
 as various as the different styles of metre, the purpose being that each Psalm 
 should be terminated by one of them. (-dpp. V., VI.). 
 
 In 1597 an edition of the Psalms for the Kirk of Scotland was printed at 
 Middelburgh, for John Gibson; and two years thereafter, Smyth of Edinburgh 
 printed the following: — "The CL psalmes of David in Meiter, with the form 
 of Prayeris and administratioun of the Sacraments &c. usit in the Kirk of 
 Scotland. Quhair unto ar addit sundry other prayeris with the Catechisme of 
 M. Johne Calvin, and ane Kalender. Edinburgh, printed be Robert Smyth 
 dwelling at the nether Bow. 1599. Cum privilegio regali." (App. II.). In 1601 
 we have " The CL Psalmes of David in prose and metre. For the use of the 
 Kirk of Scotland. At Dort, printed by Abraham Canin, at the expenses of the 
 aires of Henry Charteris and Andrew Hart, 1 60 1. Cum Privilegio." This version 
 contains the usual Almanac; The Calendar; Use of Epact; Fairs in Scotland; 
 Confession of Faith, &c. The prose is the Genevan version; the verse, Stern- 
 hold's. Rohan, of Aberdeen, published the Scottish version in 1629, 1632, and 
 1633. The following is the title of the last of these:— "The Psalmes of 
 David, in Prose and Meter ; according to the Church of Scotland. The Psalms 
 in Prose, on the margine, according to the New Translation, 16 10. — (Psal. 96. 
 1.2.) In Aberdene, Imprinted by Edward Raban, for David Melvill, 1633. 
 With Priviledge." "Woodcut of King David with a Harp. 
 
 The Edinburgh editions of the Psalter, printed by Hart or his heirs, appear 
 
H 
 
 The Scottish Metrical Psalms. 
 
 to have enjoyed special reputation. Early in this century Hart appears as the 
 leading printer of the Psalter. His first edition seems to have been printed in 
 1609. In 161 1 he printed a version with this title: — "The CL Psalmes of 
 Dauid in Prose and Meeter. Wherevnto is added, Prayers commonly vsed in 
 the Kirkes and privat houses. With a perpetuall Kalendar, and all the changes 
 of the moone that shall happen for the space of 19 yeeres to come. Duelie 
 calculated to the meridian of Edinburgh. David with Harp. Edinbvrgh, printed 
 by Andro Hart. 16 1 1." In 16 14 another edition appeared; and again, in 1615, 
 we have — " The CL Psalmes of David in prose and meeter, with their whole 
 usual tunes newly corrected and amended. Hereunto is added the whole 
 Church Discipline, with many godly prayers, and an exact Kalendar for xxv 
 yeeres ; and also the Song of Moses in meeter never before this time in print. 
 David with Harp. Edinbvrgh, printed by Andro Hart, Anno 1615." Other 
 editions appeared in 1617 and 1 62 1. In this latter year Andro Hart of Edinburgh 
 died, and several editions of the Psalter were subsequently printed by his heirs, 
 onwards till 1635, when an edition was issued in which "the Psalter reached its 
 climax by the increase of the common tunes, and the addition of harmouy to the 
 entire musical materials." The following is the title of this impression : — " The 
 Psalmes of David in Prose and Meeter with their whole tunes in foure or mo 
 parts, and some Psalmes in Reports. Whereunto is added many godly Prayers 
 and an exact Kalendar for xxv yeeres to come. King David, with Harp. Printed 
 at Edinburgh by the heires of Andrew Hart, Anno Dom. 1635." In a 
 woodcut, at the top of the page where the music commences, there is an ingenious 
 monogram of the printer's name — a shield, with the letter A interlacing the figure 
 of a heart. (App. VII.). 
 
 "•UGH 
 
 »#♦*> 
 
King James' Version, 1631-37. 15 
 
 III. 
 
 King James' Version, 1631 //'// 1637. 
 
 E have now to direct attention to a remarkable version which, in the 
 meantime, had been completed under Royal patronage, in the vain 
 endeavour to supplant the old one in the estimation of the Scottish 
 Church. We refer to the version of King James VI. of Scotland and I. of 
 England. When this monarch ascended the English throne he was actuated by 
 the desire of promoting uniformity of worship between the churches in his 
 dominions — subsidiary to his purpose of arbitrary rule over one Prelatic establish- 
 ment. With this object in view he entrusted the revising of the English translation 
 of the Bible to forty-seven ministers — " the most learned divines of the Church" 
 — who were engaged in the work for three years. The translation now in 
 general use throughout the country is the fruit of their labours. His Majesty 
 deemed that, to serve his purpose, the metrical psalms also required re-modelling, 
 and " vain of his theological learning" and poetical genius, he undertook the task 
 himself of perfecting a new version for general use. 
 
 In "His Majesties Poeticall Exercises at Vacant Hours" — a work 
 printed in 1591 — the Royal author thus addresses the Reader: — "Rough and 
 unpolished as they are I offer them unto thee : which being well accepted, will 
 move me to haste the presenting unto thee of my Apocalyps, and also such nomber 
 of the Psalmes as I have perfited, and encourage me to the ending out of the rest." 
 
 We are, besides, informed by Archbishop Spottiswoode, in his Church History, 
 that when it was proposed at the General Assembly, held at Burntisland in 1 601, 
 to have a new translation of the Bible, and a revisal of the Psalms in metre, 
 "King James did urge very earnestly, and with many reasons did persuade the 
 undertaking of the work, shewing the necessity and the profit of it and what a 
 glory the performing thereof should bring to this church: . . . and when he 
 came to speak of the Psalms he did recite whole verses of the same, shewing 
 both the faults of the metre and the discrepance from the text. It was the joy of 
 all that were present to hear it, and bred not little admiration in the whole 
 
1 6 The Scottish Metrical Psalms. 
 
 assembly. . . . But nothing was done in the one or the other; yet did not the 
 King let this his intention fall to the ground. . . . The revising of the Psalms 
 he made his own labour, and at such hours as he might spare from the public 
 cares, went through a number of them, commending the rest to a faithful and 
 learned servant, who hath therein answered his Majesty's expectation." 
 
 The faithful and learned servant here referred to was Sir William Alexander 
 of Menstrie, afterwards Earl of Stirling, who held a respectable place among the 
 poets of his time, and doubtless has a better claim than his royal patron to the 
 authorship of this work. He was the author of the stately " Monarchicke 
 Tragedies." In a letter to his friend, William Drummond of Hawthorden, 18th 
 April, 1620, he says: — " Brother, I received your last letter, with the Psalm you 
 sent, which I think very well done : I had done the same long before it came ; 
 but He (King James) prefers his own to all else; tho' perchance, when you see 
 it, you will think it the worst of the Three. No Man must meddle with that 
 Subject, and therefore I advise you to take no more Pains therein." 
 
 His Majesty died in 1625, some years before the version was completed. The 
 Bishop of Lincoln, in his Funeral Sermon for him, entitled " Great Britain's 
 Salomon," tells us how far he had proceeded in this undertaking. After remarking 
 that in James was " observed all that was admirable in the eloquence of 
 Salomon," he thus quaintly proceeds: — "For, beside his prose, Iter ad carmen 
 nouerat, hee made a verse also when he pleas'd, and that (as became Buchanan's 
 best scholler) Sanissimi coloris, of a most dainty and elaborate composition. An 
 everlasting honour to the Muses ! ... So the greatest potentate of all the Earth 
 may now stoope to a Verse, being the usuall Recreation of King David, together 
 with this first and second Salomon. The King our Master, was in hand (when 
 God called him to sing Psalmes with the Angels) with the translation of our 
 Church Psalmes, which he intended to have finished, and dedicated withall to the 
 onely saint of his devotion, the Church of Great Britaine, and that of Ireland. 
 This worke was staied in the one and thirty Psalme." 
 
 James was succeeded by his son, Charles I. The son proved perhaps more 
 anxious than the father that Prelacy — under himself as arbitrary head — should be 
 the uniform religion in his domains ; and to aid him in carrying out his measures, 
 he warmly cherished the desire of perfecting his father's version of the Psalms. 
 With this object, he wrote to the Archbishop of St. Andrews in the following 
 terms : — " Whereas it pleased our late dear Father, of famous and eternall 
 
King James'' Version, 1631-37. 17 
 
 memorie, considering how imperfect the Psalmes in meeter presentlie vsed ar, 
 out of his zeal to the glorie of God, and for the good of all the churches within 
 his dominions, to translate them of new, Therefor, as we have given commande- 
 ment to our trustie and weilbeloved Sr. William Alexander Knycht, to consider 
 and revew the meeter and poesie thereof, So our pleasour is, that zow, and some 
 of the most learned Divynes in that our kingdom, confer them with the originall 
 text, and with the most exact translations, and thairefter certifie back zour 
 opinions vnto ws concerning the same, whether it be fitting that they be published 
 and sung in churches, instead of the old translation or not. — Windsore, 25 
 August, 1626." This version was published five years after this date, with the 
 engraved title : — " The Psalmes of King David, translated by King Iames. 
 Cum Privilegio Regiae Maiestatis ," and a device representing King David on one 
 side with a harp, and King James on the other with his sceptre, and both holding 
 a book. There is another engraved leaf with the Royal arms and the King's 
 authority for these Psalmes " to be sung in all the Churches of our Dominions," 
 and the volume is closed with this imprint — " Oxford, Printed by William 
 Turner, Printer to the famous University — m.dc.xxxi." The Authorization 
 engraved under the Royal Arms is in the following terms: — "Charles R. — 
 Haneing caused this Translation of the Psalmes (whereof our late deare Father -was 
 A uthor) to be perused, and it being found to be exactly and truely done, wee doe hereby 
 authorise the same to be Imprinted according to the Patent graunted thereupon, and 
 doe allow them to be sung in all the Churches of oure Dominiones, recommending them 
 to all our goode Subjects for that effect." Three years previously, viz., on 28th 
 December, 1627, Sir William Alexander, the King's "faithful and learned 
 servant," had received the " Privilegium Regiae Maiestatis" — the patent of exclu- 
 sive right — for the space of thirty-one years to print this version, in consideration 
 " of the great paynes already taken and to be taken in collating and revising the 
 same, and in seeing the first impression thairof to be carefullie and well done." 
 (App. II.). 
 
 Copies of this Royal Translation were sent to so many of the Presbyteries as 
 had sent members to the previous convention, and these were appointed to report 
 their opinion to the next Diocesan Assembly. The indignation of many of the 
 Presbyterians was excited. One of their number — believed to be Calderwood — 
 drew up and widely circulated " Reasons against the Reception of King James' 
 Metaphrase of the Psalms." In these he objected to the " harsh and thrawen 
 
1 8 The Scottish Metrical Psalms. 
 
 phrases, new coined and court terms, poetical conceits, and heathenish liberty 
 which occurred in the new meeter, and served to mak people glaik." (App. VIII.). 
 Probably incensed by the opposition thus aroused, or it may be hoping thereby 
 to quell it, Charles, in December, 1634, enjoined the Privy Council of Scotland 
 "that no other Psalmes of any edition whatsoever be either printed heirefter within 
 that our kingdom, or imported thither, either bound by themselfF or otherways, 
 from any forrayne parts." Accordingly, two years afterwards, this version was 
 published under the same title, and containing music notes : — " The Psalmes of 
 King David, translated by King lames. London, Printed by Thomas Harper — 
 1636." It seems, however, worthy of observation that, though this latter edition 
 is given simply as a republication of the former — both professing to be translated 
 by King James — there is a marked distinction between the two — a distinction 
 so striking as to lead one to consider them two separate versions, rather than two 
 editions of the same version. 
 
 The following examples will not only serve as a specimen of these translations, 
 but will illustrate the difference beween the two printed versions, and the fact, 
 at the same time, that the versions differ from that of the King's original MS.* 
 
 Psalme I. 
 
 From King James' MS. 
 
 I. That mortal man most happy is and blest 
 Who in the wickeds counsals doth not walk, 
 Nor zit in sinners wayis doth stay and rest, 
 Nor sittis in seatis of skornfull men in talk, 
 2. Bot contrair fixis his delicht 
 Into Jehouas law 
 And on his law, both day and nicht 
 To think is neuer slaw. 
 
 * A Volume of Psalms, in the Scottish dialect, written in his Majesty's own hand, is preserved 
 in the British Museum. MSS. Reg. 18 B. XVI. They consist of versions of Psalm I. to XXI. 
 inclusive (except the VIII.), XXIX., XLVII., C, CII., CXXV., CXXVIII., CXXXI., CXXXIII., 
 CXLVIII., and CL., along with a metrical paraphrase of Ecclesiastes, Chap. XII., of the Lord's Prayer, 
 and of the Song of Moses. 
 
King James' Version, 1631-37. 
 
 l 9 
 
 He salbe lyk a plesant plantit tree, 
 Vpon a reuer syde incressing tal, 
 That yieldis his frute in saison dew, we see ; 
 Whose plesant leif doth neuer fade nor fal. 
 Now this is surely for to say 
 
 That quhat he takis in hand, 
 It sal withoutin doute alway 
 Most prosperously stand. 
 
 Bot wickit men ar nowayis of that band ; 
 But as the caffe crahich be the wind is tost: 
 Thairfor they sail not in that iugement stand 
 Nor yett among the iust be sinneris lost. 
 6. For gret Jehoua cleirly knowis 
 The iust mens way vpricht 
 But sure the wickeds way that throwis 
 Sail perish be his micht. 
 
 PsALME 1. 
 
 PsALME I. 
 
 ( Edit. 1 6 3 1 . Oxford) . 
 
 [Edit. 1636. London). 
 
 1. The man is blest that doth not walke 
 
 where wicked councells guide ; 
 Nor in the way of sinners stands, 
 nor scorners sits beside : 
 
 2. But of the Lord he on the law 
 
 doth ground his whole delight; 
 And on his law doth meditate 
 devoutly day and night. 
 
 1. The man is blest who to walke in 
 
 th' ungodlies counsell hates, 
 And stands not in the sinners way, 
 nor sits in scomers seats. 
 
 2. But in the Lord's most holy law 
 
 he hath his whole delight, 
 And in his law doth meditate 
 devoutly, day and night. 
 
 3. He shall be like a planted tree, 
 
 the streames of waters neare ; 
 Whose pleasant boughs bring timely fruit 
 in season of the yeare. 
 
 4. His leafe it never wither shall 
 
 as Winters blasted prey; 
 
 And whatsoever he designee, 
 
 shall prosper every way. 
 
 3. He shall be like a tree that grow'th 
 
 the streames of waters neare, 
 Whose pleasant boughs bring timely fruit 
 in season of the yeare ; 
 
 4. His leafe shall never withered be, 
 
 as Winters blasted prey, 
 And whatsoever thing he doth, 
 shall prosper eveiy way. 
 
20 The Scottish Metrical Psalms. 
 
 5. But wicked men are nothing so, 
 
 5- 
 
 They who are wickedly dispos'd, 
 
 for they as chaffe shall prove ; 
 
 
 no such assurance finde; 
 
 Which whirling windes doe drive away 
 
 
 But like unto contemned chaffe, 
 
 and from the earth remove. 
 
 
 are tossed with the winde. 
 
 Psalm VIII. 
 
 
 Psalm VIII. 
 
 [Edit. 1 63 1. Oxford). 
 
 
 ( Edit. 1636. London ) . 
 
 I. Lord, our Lord, how gloriously 
 
 1. 
 
 Lord, my God, how doth thy name 
 
 thy name o're all doth sound ! 
 
 
 in all the earth excell ? 
 
 Whose glory plac'd aboue the heavens, 
 
 
 Who hast thy glory set above 
 
 no time, nor bounds can bound! 
 
 
 the heavens where light doth dwell! 
 
 2. From infants mouthes and sucking babes 
 
 2. 
 
 From infants mouths and sucking babes 
 
 thy praise with power doth goe ; 
 
 
 thou dost great strength ordain, 
 
 Because of foes, to silence thus 
 
 
 Because of foes, that soe thou might'st 
 
 the proud avenging foe. 
 
 
 th' avenging foe restraine. 
 
 3. When I look vp vnto the heavens, 
 
 3- 
 
 When I looke up unto thy heavens, 
 
 workes which thy finger wrought ; 
 
 
 thy fingers workes which be 
 
 The lightning moone, the sparkeling starres 
 
 
 The lightning moon, the sparkling stars 
 
 which thou from darknesse brought. 
 
 
 which were ordain'd by thee. 
 
 4. Ah, what is man (poore wretche) that he 
 
 4- 
 
 A what is man (poor wretch) that he 
 
 should come within thy mind? 
 
 
 should come within thy mind ? 
 
 Or yet the sonne of dying man, 
 
 
 Or yet the sonne of dying man, 
 
 that thou to him art kinde ? 
 
 
 that thou to him art kind ? 
 
 5. Thou him then Angells in degree, 
 
 5- 
 
 For thou a little lower him 
 
 more low a little plac'd; 
 
 
 than Angels mad'st to be 
 
 With glory and with majestie 
 
 
 With glory and with honour too 
 
 thou hast him crown'd and grac'd. 
 
 
 he crowned is by thee. 
 
 Psalm CXLVIII. From 
 
 King James's MS. 
 
 I. Sing laude unto the Lord 
 
 3- 
 
 Praise him both sunne and moone 
 
 Heavens Indwelliris, I say 
 
 
 And starres of shyning light 
 
 To do the same accord 
 
 
 The same of you be done 
 
 In places hie and stay 
 
 
 Ye heavens of heavens most bryght 
 
 2. And so alwayse 
 
 
 4 Set forth his fame 
 
 Ye Angellis all 
 
 
 Ye wateris eaven 
 
 Great hostes and tall 
 
 
 Aboue this heaven 
 
 Jehoua prayse. 
 
 
 And praise his name. 
 
King James' Version, 1631-37. 
 
 21 
 
 All ye who by his will 
 
 And word created bene 
 Praise great Jehoua still, 
 Who dois you ay contein 
 In stablisht rest. 
 Whose just decree 
 Can nowyse be 
 By oght transgrest 
 
 Praise him eche levyng beast 
 That on the earth dois go ; 
 Thou deape, with most and least 
 Of fishe, and whailes also ; 
 Thou glancing lowe, 
 Hail roundlie rolde, 
 Snow, whyte and colde, • 
 His praise furthe showe. 
 
 ( Edit. 1 6 3 1 . Oxford) . 
 
 From heavens harmonious rounds 
 
 give praise vnto the Lord; 
 And in the parts most high, 
 to him due praise afford. 
 2. And praise him most 
 You Angells pure ; 
 His praise procure, 
 All you his hoast. 
 
 His praise at length dilate 
 
 you flaming Lord of light: 
 And with the starres in state, 
 pale Lady of the night. 
 
 4. Heavens, heavens, him praise, 
 And all you floods, 
 Enclosed in cloudes, 
 His glory raise. 
 
 (Edit. 1636. London). 
 
 Praise ye the Lord, praise ye, 
 
 even from the heavens the Lord 
 In parts that highest be 
 to him due praise afford. 
 2. And praise him most 
 You Angells pure ; 
 His praise procure 
 All you his hoast. 
 
 His praise at length dilate 
 
 thou sun that shin'st so bright, 
 Praise him with stars in state, 
 
 thou moon that clear' st the night. 
 4. Heavens, heavens, him praise. 
 Ye clouds that move 
 The heavens above 
 His glory raise. 
 
 Every effort to force this version on the Scottish Church proved in vain. For 
 many years that church had submitted to the impost of the Episcopal form of 
 government; and Charles, backed by his adviser, Laud, thought the time now 
 come to enforce submission to the Episcopal forms of worship also. Accordingly, 
 a more than semi-popish Service Book, known as Laud's Liturgy, with this 
 version of the Psalms attached, was prepared for use in Scottish congregations. 
 By royal mandate, all ministers were to commence the use of it on Sabbath, 
 23rd July, 1637. But when the Dean of Edinburgh attempted to obey the 
 injunction, the stool of the famous Jenny Geddes hurled at his head, with her 
 
22 T'/j e Scottish Metrical Psalms. 
 
 exclamation — " Villain, dost thou say mass at my lug !" — raised a storm through- 
 out the land that subsided only on the entire abolition of Prelacy in Scotland, 
 and the establishment of the church more firmly than before, on the basis of 
 Presbyterianism. 
 
 In the library of the University of Glasgow there are no fewer than four 
 copies of this remarkable version (K. lames, 1636). In one of these the following 
 note occurs, inscribed by a former zealous possessor: — "This is the book called 
 the ' Service Book,' that was pressed upon the Kirk of Scotland by the Prelates 
 of that tyme, in one thousand six hundred and thirty-seaven : a book full of 
 errors, and may be called ' the masse in English.' The reason I kept it 
 undestroyed is, that all generations following may take heed of novacions in the 
 Kirk, and praise God for our preservation. — Alexander Blockhead (sic)." 
 
Sir William Mure's Version, 1639. 23 
 
 IV. 
 
 Sir William Mure's Version, 1639. 
 
 N tracing the development of our metrical psalms, we have now arrived 
 at a memorable era in the history of our country. At the close of our 
 last chapter, we indicated the result of the injudicious attempt to obtrude 
 Laud's Liturgy, with King James' Psalter attached, on the Church of Scotland. 
 It has- been quaintly remarked — " There may be no harm in a prayer book. 
 There is no harm in a pair of crutches. Crutches enable one to walk a little 
 who cannot walk at all; and a prayer book may help those to pray who cannot 
 pray without it; but no tyrant in his freak ever thought of compelling all men 
 (lame or not lame) to walk on crutches. It was Charles' pleasure, however, that 
 all his subjects should pray by his book — and so he ordered it to be." The 
 spirit of the Scots was roused. They could not brook the indignity of tamely 
 submitting to this unscrupulous measure. In a few days nineteen twentieths of 
 the nation had appended their names to a parchment (the National Covenant), 
 binding themselves by solemn oath to oppose the revival of Popish errors in 
 Scotland, and to unite for the defence of their laws, their freedom, and their 
 king. The commotion speedily spread throughout England as well as Scotland; 
 and was not laid until the King's head rolled on the scaffold — a fifty years' 
 struggle resulting in the establishment of the glorious privilege of British freedom. 
 Free Parliaments and Free Assemblies were demanded and enforced by a long 
 outraged people. The famous Assembly of Divines, which was held so long 
 and did such important service at "Westminster, was convened by " Ordinance" 
 of both Houses of Parliament — acting on their own responsibility, and setting 
 the King's arbitrary denunciations at defiance. Its first meeting took place on 
 July 1st, 1643. The object was now, from a Presbyterian stand-point, but by 
 constitutional means, the same as that aimed at by Charles with his Prelatic 
 Liturgy — viz., to bring about a uniformity in the doctrine, discipline, and form 
 of Church Government and Worship throughout the Three Kingdoms. A few 
 weeks later, to aid in furthering the same object, "The Solemn League and 
 
24 The Scottish Metrical Psalms. 
 
 Covenant" was cordially attested by the General Assembly and Convention of 
 Estates in Scotland, and by both Houses of Parliament, and the Westminster 
 Assembly in England. A new version of the psalms was specially recommended 
 to the notice of all concerned, as necessary to secure the end in view. The 
 Independents were opposed to the use of any psalter in particular, but the 
 Presbyterians were in favour of such a measure, and the Commissioners from the 
 Assembly of the Scottish Church entered very heartily into the question. 
 Dr. Robert Baillie (one of the Commissioners), made the remark — "The Psalter 
 is a great part of our uniformity, which we cannot let pass till our Church be 
 well advised with it;" and on another occasion he adverted to a "Psalter which," 
 said he, " to my knowledge cost the Assembly much pains, and is like to be one 
 necessary part of the Three Kingdoms' uniformity." The result was a protracted 
 ^vestigation of the claims of a variety of translations, and the adoption of one 
 after it had been subjected to a severely testing ordeal, and altered and amended 
 in repeated meetings of Committee. The versions to which we have now to 
 direct attention, therefore, are the following — given in chronological order: — Sir 
 William Mure's of Rowallan; Francis Rous' earliest edition; William Barton's; 
 Zachary Boyd's j and Francis Rous' revised edition. 
 
 Sir William Mure, whose version thus stands first in order, was the lineal 
 representative of a very old and notable Ayrshire family of that name — proprietors 
 of "The Barronies of Rowallan and Pokelly, the lands of Limflare and Lowdown 
 hill, with oyr considerable possessions" — "the proper inheritance of the house 
 of Rowallane at the surname of Mure." It is stated at the close of " The 
 Historie and Descent of the House of Rowallane," that " This Sir William 
 was pious and learned, and had ane excellent vein in poyesie; . . . He lived 
 Religiouslie and died Christianlie in the yeare of his age 63, and the yeare of 
 our Lord 1657." (-dpp. IX.). He was a member of the Parliament held at 
 Edinburgh in 1 643; and of the " Committee of Warre," for the Sheriffdom of 
 Ayr in 1644, in which year he was present, in command, with the Scottish army 
 in England, and actively engaged in some encounters between the Royal and 
 Parliamentary forces. Literary pursuits seem, however, to have chiefly engaged 
 his attention — especially poetical compositions. His manuscript poetry is consider- 
 able. Amongst his largest and most ambitious productions are: — a "Translation 
 of some Books of Virgil" a religious poem which he calls "The joy of tears;" 
 another, "The Challenge and Reply" and an entire version of the Psalms, to 
 
Sir William Mure 's Version, 1639. a 5 
 
 which he seems to have devoted himself with much assiduity, on the entreaty — 
 it is believed — of Principal Baillie, and other influential friends, by whom a 
 revised version was deemed a desideratum. So far as has been ascertained, this 
 version exists only in manuscript. It is not known ever to have been printed. 
 Nevertheless it was favourably noticed by the General Assembly of the Church 
 of Scotland when making arrangements for a version to which they might give 
 their sanction. In the Act of Assembly — Edinburgh, 28th August, 1647 — "for 
 revising the Paraphrase of the Psalmes brought from England " — the Committees 
 for revising were " recommended for this purpose, to make use of the travels 
 of Rowallane." And Baillie, on more than one occasion, spoke in highly 
 approving terms of it; — as when writing from London on January 1st, 1644, 
 to his constituents in Scotland, he said — " I wish I had Rowallane's Psalter here, 
 for I like it better than any I have yet seen." This translation seems to have 
 been completed in 1639 — having been commenced about 10 years previously. 
 In a short preface the author says: — "It is not to be presumed that this version 
 in the first draught, attained the intendit perfection. Let the reader observe and 
 comport with this essaye, till (the Lord furnisching greater measure of light, and 
 better convenience of tyme) they be amendit." — July 12, 1639. 
 
 "To all the sinceare seekers of the Lord, and in him spirituall furniture from the 
 riche fountaines of his holy word. 
 
 " Let not seeme strange that here no studied phrase 
 Charme thy conceat, and itching eare amaize. 
 Simplicitie of words, still grave, bold, plaine, 
 The spirit (doubtless) did not chuise in vain. 
 Pure streams, from puirest fountaines to present, 
 in davids language, davids mind to vent 
 My purpose is. Though for this task but able, 
 as we, a liveing face see on a Table 
 in charcoale draughts ; or as a body true, 
 the eye takes up, when but its shade we view, 
 Yett, for this chairge (in strength how ere uneavin,) 
 as God hath fumischt, I againe have given, 
 Where, so thou lyff, and power, from him perceave 
 both for thy good and mine, my end I have. 
 
26 The Scottish Metrical Psalms. 
 
 for, if I can, whiles I with david sing, 
 
 to david's harp, my hart in 
 
 consort bring, 
 
 and prolite thee, so god the 
 
 glorie gett, 
 
 to my weak ayme, no end beside is sett." 
 
 The following are specimens of the manner in which the psalms are rendered 
 
 in this version : — 
 
 
 Psalm XV. 
 
 Who in thy Tabernacle stay, 
 
 4. Vyle personnes in whose pureer eyes 
 
 Lord who sail dwell with thee 
 
 contemptible appeare, 
 
 2. upon thy holie mount? the man, 
 
 but faithful men, that fear the Lord, 
 
 that walketh uprightlie ; 
 
 are honord and held deare. 
 
 Who just is in his works and wayes 
 
 
 whose mouth and mynd aggree 
 
 Hee, to his hurt, thogh having sworne, 
 
 3. in uttring of the treuth ; whose tonge 
 
 whose faith no change doth staine. 
 
 is from backbyting free. 
 
 5. by biteing usury, who makes 
 
 
 not by his money gain. 
 
 Hee who no evill to his freend 
 
 hee, 'gainst the innocent, for brybs 
 
 intends; hee, who taks head 
 
 who hath not partiall prov'd, 
 
 his neighboure, nor defam'd to heare, 
 
 The man who these things shall attayne 
 
 nor his reproache to spread. 
 
 Shall in no time be mov'd. 
 
 Psalm 
 
 CXXII. 
 
 I joy'd, when to the hous of God 
 
 for throns of Judgement there, the throns 
 
 we'l go, to me they said. 
 
 of david's hous are sett. 
 
 Jerusalem within thy gates 
 
 pray for her peace : Jerusalem, 
 
 our feet thy courts shal tread. 
 
 much good thy lovers gett. 
 
 Thou built art Jerusalem, 
 
 
 as comlie citties be, 
 
 Tranquilitie and weelfare have 
 
 Whose pairts compactlie all contriv'd 
 
 they, Peace be in thy fort 
 
 togither do aggree. 
 
 Prosperitie thy palices 
 
 
 may fill above report. 
 
 Thither the Tribs, Jehouah's tribs 
 
 O peace be in thee, for my mates 
 
 to prayse his name repair, 
 
 and brethrens sake I'le say, 
 
 to Israel's glory they go up, 
 
 and for the hous of God our Lord 
 
 the testimonie there. 
 
 thy good I'le wish alway. 
 
 I 
 
Francis Rous' first issues, 1641-43. 27 
 
 V. 
 Francis Rous' Jirst issues, 1 641 -1 643. 
 
 RANCIS ROUS, whose earlier version we have now to notice, as 
 coming next in order, was born at "Walton, in Cornwall, in 1579 — a 
 younger son of Sir Anthony Rous, Knight. He was several times 
 returned a member of Parliament, and was chosen one of the lay commissioners 
 to the Assembly of Divines at "Westminster. On the 29th January, 1643-44, 
 it was " Ordered, that Mr. Prideaux do bring in an ordinance for the settling of 
 Mr. Rous in the place of the provost of Eaton College, and to receive and 
 enjoy all profits, privileges, and emoluments thereunto belonging." This lucrative 
 appointment was held by him for about fourteen years, viz., till his death on the 
 7th January, 1658. (App. X.). He adhered to Cromwell, his original intention 
 being to form the English Commonwealth after the model of the Jewish ; but as 
 a Theocracy was rejected, he made the proposal that Parliament should resign 
 the Government into Cromwell's hands, under the title of Protector, whom he 
 looked upon as a compound of the characters of Moses and Joshua. In return, 
 he was declared one of the Protector's Privy Council. His works which are 
 numerous, and all of a religious character, were printed at London in 1653 — 
 dedicated to the Saints and to the Excellent throughout the earth. He was a 
 man of great learning and distinction, and eminently qualified by piety and poetic 
 genius to produce a metrical translation of the psalms — a work to which he 
 appears to have been invited both by the English Parliament and the Assembly 
 of Divines. Various versions, or revised editions, were produced by him; and 
 after careful scrutiny, side by side with those of "William Barton and Zachary 
 Boyd (which shall be noticed in course) his revised version received authoritative 
 sanction and was adopted by the Church. 
 
 Rous' first version bears date 1 64 1. The following is its title: — " The Booke 
 of Psalmes in English meeter. By Francis Rous (a Hebrew quotation, signifying, 
 ' sing ye praises with understanding.') London, printed by R. Y. for Philip Nevil, 
 at the signe of the Gun, in Ivie-Lane, 1641." Preface on sign A. 2. — To the 
 
28 'The Scottish Metrical Psalms. 
 
 Reader on A. 5. — The Text, p. I -3 1 2 : a Table, 4 leaves. Regarding this trans- 
 lation, Dr. Cotton, in his "Editions of the Bible," says: — "This first edition of 
 Rous' Version of the Psalms is a little book of uncommon rarity; indeed, it seems 
 to have disappeared from view, almost immediately after its birth. Few, if any, 
 writers on the subject speak as if they had personally examined it. I never saw 
 a copy in any library, public or private, except that of Dr. Bliss. It is probable 
 that the General Assembly's limited approval of this first attempt of Rous, coupled 
 with some suggestions for its improvement, caused it to be withdrawn." The 
 following is a short specimen of this very rare production, being part of 
 
 Psalm XIX. 
 
 1. The glory of Almighty God 4. A tabernacle for the Sun 
 
 the heavens do speak and shew in them prepared hath he ; 
 
 The firmament his handy worke Whom, as a bridegroom coming forth 
 
 presenteth to our view. we from his chamber see. 
 
 2. Day unto day doth speak and tell 5. In glorious brightness forth he comes 
 
 his wisdom and his might; from his appointed place. 
 
 And a true knowledge of the same As a strong man he doth rejoice 
 
 night sheweth unto night. Swiftly to run his race. 
 
 3. Both tongue and language bears the voice 6. And all the skie from end to end 
 
 which they abroad do send he compasseth about, 
 
 Their speech through all the earth, their Nothing can hide it from his heat 
 
 words but he will find it out. 
 go to the wide world's end. 
 
 After the space of about two years, another version of Rous' Psalter was 
 issued by order of the Commons House of Parliament. It is also, as well as 
 the first, of great rarity. The following is its title : — " The Psalmes of David in 
 English meeter, set forth by Francis Rous. Psal. 47, ver. 7, (a Hebrew phrase, 
 meaning, 'sing ye praises with understanding.') April 1 7, 1643. It is this 
 day ordered by the Committee of the House of Commons in Parliament for 
 printing, that this Book, entitled, The Psalms of David, &c. (according to the 
 desires of many reverend Ministers) be published for the generall use; And for 
 the true correcting of it be printed by these the author shall appoint. — John 
 
Francis Rous' first issues, 1641-43. 29 
 
 White. I do appoint Philip Nevill and Peter Whaley to print these Psalmes. — 
 Francis Rous. London, Printed by James Young for Philip Nevill, at the signe 
 of the Gun in Ivie-lane, 1643." This edition contains, besides the title — Preface, 
 six pages — To the Reader, four pages — The Text, p. 1-3 1 2 — -Psalmes of harder 
 and less usuall tunes corrected, and the tunes not altered, sixteen pages unnum- 
 bered — a Table to find each Psalm, eight pages. The author states in the preface 
 that many passages in the old version " seemed to call aloud for amendment," of 
 which he selected "some patterns;" but "apprehending many years past (which 
 experience had shewed to be a true conjecture) that a forme wholly new would 
 not please many, who are fastened to things usual and accustomed, I assaied only 
 to change some pieces of the usual version, even such as seemed to call aloud, 
 and, as it were undeniably for a change. These being seen, it was desired that 
 they should be increased; which being done, they are here subjoined." 
 
 This version, thus corrected and amended by the author, was forthwith 
 submitted to the consideration of the Assembly of Divines, and of the House of 
 Commons. In Lightfoot's Journal of the Westminster Assembly, this notice 
 occurs, under date 22nd November, 1643: — "The first thing done this morning 
 was, that Sir Benjamin Rudyard brought an order from the House of Commons 
 wherein they require our advice, whether Mr. Rous's Psalms may not be sung 
 in churches; and this being debated, it was at last referred to the three Com- 
 mittees to take every one fifty psalms." The following notices also occur in the 
 Journals of the House of Commons: — "20th Novembris, 1643. — Ordered that 
 the Assembly of Divines be desired to give their advice, whether it may not be 
 useful and profitable to the church, that the Psalms set forth by Mr. Rous be 
 permitted to be publickly sung, the same being read before singing until the books 
 be more generally dispersed." Again, December 16, 1644 — "The House being 
 informed that divers Divines of the Assembly were at the door, they were called 
 in, and Dr. Burgesse presented the advice of the Assembly of Divines, now by 
 Ordnance of Parliament sitting at Westminster, concerning Visitation of the Sick. 
 He further informed the House, that touching the Directory of all parts of public 
 worship, in ordinary, they have brought up all the parts to the House, save only 
 some Propositions touching the singing of Psalms " and under date, the 27th of 
 the same month (Dec, 1644), we have this entry — "The House being informed 
 that some of the Divines of the Assembly were at the door, they were called in. 
 Dr. Burgesse presented the remaining parts of the Directory for Public Worship, 
 
30 The Scottish 
 
 Metrical Psalms. 
 
 concerning the Keeping Days of Public Fasts, of Publick Thanksgiving, and some 
 
 Propositions touching the Singing of Psalms." The following are specimens of 
 
 this version : — 
 
 
 Psalm I. 
 
 (London, 1643.^ 
 
 1. The man is blessed, that to walk 
 
 Even so all things shall prosper well 
 
 in wicked waies doth feare ; 
 
 that this man takes in hand. 
 
 And stands not in the sinners path 
 
 
 nor sits in scorners chaire. 
 
 4. So shall not the ungodly men, 
 
 2. But in the perfect Law of God 
 
 they shall be nothing so ; 
 
 he greatly doth delight ; 
 
 But as the dust, which from the earth 
 
 And on that Law doth meditate 
 
 the wind drives to and fro. 
 
 with pleasure, day and night. 
 
 5. Therefore shall not the wicked men 
 
 
 in judgment stand approv'd 
 
 3. He shall be like a tree by streames 
 
 But sinners from the just shall be 
 
 of waters planted neare, 
 
 divided, and remov'd. 
 
 Which in his season doth not faile 
 
 
 his pleasant fruit to beare. 
 
 6. Because the way of righteous men 
 
 Whose leaf shall never fade nor fall, 
 
 God doth with favour know 
 
 but flourish still and stand : 
 
 Whereas the way of wicked men 
 
 
 ends in their overthrow. 
 
 Psalm LVII, i- 
 
 •4. (London, 1643.^ 
 
 I. Be merciful to me, Lord, 
 
 3. To God most High my earnest cry 
 
 be merciful to me ; 
 
 in praier sent shall be 
 
 Because, according to thy word, 
 
 Even to that God, who graciously 
 
 my soule doth trust in the 
 
 performeth all for me. 
 
 2. Yea she unto the shadow flies 
 
 4. From heaven shall his power descend 
 
 of thy wings her to cover ; 
 
 to save me from their spight 
 
 Until these sad calamities 
 
 That would devoure me, God shall send 
 
 be wholly passed over. 
 
 his mercy, truth, and might. 
 
 Psalm XCIII. 
 
 (London, 1643.^ 
 
 I. The Lord doth raign and cloth'd is he 
 
 4. The flouds, Lord, have lifted up, 
 
 with majesty and light ; 
 
 they lifted up their voice : 
 
 His works do shew him cloth'd to be 
 
 The flouds have lifted up their waves, 
 
 and girt about with might. 
 
 and made a mighty noise. 
 
Francis Rous' first issues^ 1641-43. 
 
 31 
 
 2. For this round world by his great strength 
 
 established hath he : 
 Yea, he so surely hath it set 
 that mov'd it cannot be. 
 
 3. Of old most firmly stablisht is 
 
 thy throne of majestie ; 
 And thou without beginning art 
 from all eternitie. 
 
 5. The Lord this noise of many flouds 
 
 in might exceedeth farre ; 
 The Highest overcomes the sea, 
 when his waves mighty are. 
 
 6. Thy testimonies are most sure, 
 
 and surely lead to blisse 
 
 And holinesse for ever, Lord, 
 
 in thine house comely is. 
 
32 The Scottish Metrical Psalms. 
 
 VI. 
 
 William Barton's Version, 1644. 
 
 HERE seems to have been a considerable degree of rivalry between 
 Francis Rous and William Barton as to the honour of producing a 
 version of the psalms which would be most highly appreciated by the 
 public; and, although the influence of the General Assembly prevailed to secure 
 the preference to the translation by "the old Presbyterian Provost of Eton," 
 that by Barton was much commended. William Barton was a celebrated scholar 
 of Oxford, where he took his degree of B.A. on the 23rd of October, 1633. 
 In 1656 he was appointed minister of St. Martin's, Leicester, and had the rectory 
 of Cadeby bestowed on him by Cromwell, whence, however, he was ejected in 
 1662. He died sometime between 1672, when he published "Two Centuries 
 of Select Hymns and Spiritual Songs" — and 1682, when an edition was printed 
 of his " Book of Psalms," bearing on the title to be " as he left it finished in 
 his lifetime." 
 
 Barton's first edition was published in 1644, under the title — "The Book of 
 Psalms in metre ; close and proper to the Hebrew ; smooth and pleasant for the 
 metre; plain and easie for the tunes; with musical notes, &c, by W. Barton. 
 London : Printed by Matthew Simmons, for the Companie of Stationers." This 
 edition was afterwards much altered, and was republished in 1645-46-54, &c, 
 down to 1768. The edition of 1645 is designated "The Book of Psalms in 
 metre, lately translated, with many whole ones, and choice collections of the old 
 Psalms added to the first impression. Printed by order of Parliament, and now 
 much augmented and amended with the cream and flower of the best authors, &c, 
 with the approbation of more than fourty eminent divines of the city, and the 
 most of them of the Assembly. — By William Barton, Mr. of Arts, and minister 
 of John Zecbaries, London. London: by G. M." This version is considerably 
 altered, and contains numerous additions. The title is followed by metrical 
 addresses to sundries, and twelve complimentary sonnets to the author; the text, 
 p. 1-123; variations in the metre; and a table, 13 pages. 
 
William Barton s Version, 1644. ^ 
 
 The following notices will be read with interest, as shewing that the struggle 
 between this version and that of Rous, which was finally adopted, was keen and 
 protracted. In the Journals of the House of Lords, this entry occurs : — " Oct. 7, 
 1645. — Upon the humble petition of Wm. Barton, Master of Arts, read this 
 day in the House, it is ordered that two books of David's Psalms, composed in 
 English metre by the petitioner, and presented to their lordships, are hereby 
 referred to the Assembly of Divines, to be read over and judged by them; and 
 the result of their judgments thereupon returned to this House, that such further 
 direction may be given respecting the same, as shall be meet." Regarding these 
 instructions, the Assembly sent a message to the House, on the 14th November, 
 embodying the following memorial : — 
 
 " To the Right Honourable the House of Lords, assembled in Par- 
 liament. — The Assembly of Divines having received from this Honourable 
 House an order, bearing date October 7, 1645, to read over and judge of two 
 books of David's Psalms, composed in English metre by Mr. William Barton, 
 and thereupon to return their judgment to this Honourable House, do humbly 
 certify that they had long before received an order from the Honourable House 
 of Commons, bearing date November 20, 1643, to give their judgment touching 
 the Psalms composed in metre by Mr. Rouse, a member of that House ; and that 
 thereupon, there was a Committee appointed by this Assembly to consider of 
 these Psalms ; and that the same Committee had with much care perused, and 
 with great diligence concurred with the same learned gentleman, to amend and 
 perfect his copy, and had fully finished that Work before they received the 
 said order from the Honourable House of Lords; and withall, that the 
 greatest part of this version was sent to the General Assembly of the Church 
 of Scotland, and there put into the hands of a Committee, and by that 
 Committee, so far as they have examined it, very well approved -, yet, in 
 obedience to the order of this Honourable House, they appointed a Committee 
 to consider thereof; and, upon the whole matter, do find reason to certify this 
 Honourable House, That albeit the said Mr. Barton had taken very good 
 and commendable pains in his Metaphrase, yet the other version, so exactly 
 perused and amended by the said Mr. Rouse and the Committee of the As- 
 sembly with long and great labour, is so closely framed according to the original 
 text as that we humbly conceive it will be useful for the edification of the 
 
34 The Scottish Metrical Psalms. 
 
 Church. — Cornelius Burges, Prolocutor pro tempore. Henry Robrough, scriba. 
 Adoniram Byfield, scriba." 
 
 The members of the House of Lords appear to have been not altogether 
 satisfied with this decision of the Assembly. Barton seems to. have petitioned 
 them anew in favour of his version; and this entry appears in their Journals. — 
 "March 26, 1646. — Upon reading the petition of Mr. Wm. Barton, concerning 
 his Translation of his Book of the Psalms, it is ordered to recommend the same 
 to the Assembly of Divines, to certify to this House why these Psalms may not 
 be sung in churches, as well as other Translations, by such as are willing to 
 use them." In reference to this recommendation, the Assembly of Divines for- 
 warded a message to the House, on April 25, 1646, containing the following 
 memorial : — 
 
 " To the Right Honourable the House of Lords Assembled in Par- 
 liament. — The Assembly of Divines received, April 9th, from this Honourable 
 House, an order bearing date March 26th, 1646, to certify this Honourable 
 House why the Translation of the Psalms made by Mr. Barton may not be used 
 and sung in Churches by such as shall desire it, as well as any other Translation, 
 do hereby return this answer: — That whereas on the 14th of Nov., 1645, in 
 obedience to an order of this Honourable House, concerning the said Mr. Barton's 
 Psalms, we have already commended to this Honourable House one Translation 
 of the Psalms in Verse, made by Mr. Rous, and perused and amended by the 
 same learned Gendeman, and the Committee of the Assembly, as conceiving it 
 would be very useful for the Edification of the Church, in regard it is so exactly 
 framed according to the Original Text , and whereas there are several other 
 Translations of the Psalms already extant, we humbly conceive that, if liberty 
 should be given to people to sing in Churches, every one that Translation which 
 they desire, by that means several Translations might come to be used in the same 
 congregation at the same time, which would be a great distraction and hinderance 
 to edification. — Cornelius Burges, Prolocutor pro Tempore" 
 
 Although Barton failed in his endeavours to have his Psalms adopted by 
 the Scottish Church, some attempts still continued to be made in its favour in 
 England, as appears from the following entry in the Journals of the House of 
 Commons: — "Sept. 27, 1650. — The humble Petition of Wm. Barton, Preacher 
 of God's Word, was this day read; ordered that it be referred to Mr. Carill, 
 Mr. Nye, Mr. Bond, Mr. Stronge, Mr. Sedgewick, and Mr. Byfield, or any three 
 
William Barton s Version, 1644. 
 
 35 
 
 of them, to peruse and consider of the Translation of the Psalms set out by 
 Mr. Rous, and since reviewed by the said Wm. Barton; and if they shall approve 
 of the same, then to license the printing thereof." About four years thereafter, 
 a version appeared, printed by authority, with this title — " The Book of Psalms 
 in Metre; close and proper to the Hebrew: smooth and pleasant for the metre. 
 To be sung in usuall and known tunes. By William Barton, Master of Arts, 
 London. Printed by Roger Daniel,' 1654." Prefixed is this authority for 
 printing it: — "Wednesday January nth, 1653-4. — At the Councill at White- 
 hall. Ordered by his Highness the Lord Protector and the Councill, that Mr. 
 Wm. Barton have the sole printing of the Translation of the Psalms." This 
 version is materially different from Barton's first edition — licensed by the Com. 
 mittee of the House of Commons concerning printing, April 2nd, 1644 — -and, in 
 fact, from all his previous issues. Later editions contain " Amendments and 
 addition of many fresh Meters." In the copies subsequent to 1654, the author — ■ 
 who takes credit to himself for having " compiled the whole Book as near as 
 may be, in the same order of words with the original, and for the most part in as 
 perfect prose as verse" — has introduced this sentence into the middle of his preface 
 to the reader: — "The Scots of late have put forth a Psalm-Book, most-what 
 composed out of mine and Mr Rouse his, but it did not give full satisfaction, for 
 somebody hath been at charge to put forth a new edition of mine, and printed 
 some thousands of mine in Holland, as it is reported; But whether they were 
 printed there or no I am in doubt; for I am sure that 1500 of my Books were 
 heretofore printed by stealth in England, and carried over to Ireland." 
 
 The following is a specimen from Barton's first edition (1644), W1 ^ C1 var i° us 
 readings of some of the lines as they appear in the edition of 1 706 : — 
 
 Psalm XIX. Wm. Barton. 
 
 Edition 1644. 
 
 Various Readings. Edit. 1 706. 
 
 I. The heavens give to understand 
 the glory of the Lord 
 The operations of his hand 
 the firmaments record. 
 
36 
 
 The Scottish Metrical Psalms. 
 
 
 2. Night unto night hath knowledge show'n 
 
 and day with day confer' d : 
 And speech or language there is none 
 Where their voice is not heard. 
 
 3. Their line doth close and comprehend 
 
 the vast earth round about : 
 
 Unto the world's remotest end 
 
 their words are passed out. 
 
 4. The Lord a Tabernacle there 
 
 did for the Sun compose ; 
 Which as a Bridegroom doth appear 
 that from his chamber goes, 
 
 5. Rejoycing for to run a race 
 
 like to a champion stout : 
 At heavens furthest distant place 
 begins his going out. 
 
 6. And he to heavens utmost end 
 
 his circuit makes compleat : 
 And there is nothing can defend 
 or hide it from his heat. 
 
 Day unto day hath made it known 
 and night to night declar'd 
 
 4. Their line is gone throughout the earth 
 
 their words as far extend 
 And there's his royal tent set forth 
 the Sun to comprehend. 
 
 5. Which as a bridegroom bravely clad 
 
 doth leave his lodging place : 
 And giant-like with gesture glad 
 Sets out to run his race. 
 
 6. He reacheth heaven's vast extreams 
 making his course compleat. 
 And nothing can by any means 
 be hidden from his heat. 
 
 it 
 
Zachary Boyd's Version, 1646-48. 37 
 
 VII. 
 Zachary Boyd's Version, 1646 //'// 1648. 
 
 ZACHARY BOYD, whose services in versifying the psalms we have 
 now to notice, was descended from the Boyds of Pinkill, a family of 
 some standing in Carrick, Ayrshire, and a cadet of the noble family of 
 Kilmarnock. He was cousin to Andrew Boyd, Bishop of Argyle, and to 
 Principal Boyd of Trochrig. It is believed that he was born in the town of 
 Kilmarnock in the year 1585, and received his earliest education at the public 
 school there. He afterwards passed through part of his academical course in the 
 College of Glasgow, where he matriculated in 1 60 1, after which he studied at 
 the University of St. Andrews from 1603 to 1607, when he took his degree of 
 Master of Arts. It was a common practice at that time for students to finish 
 their studies at some of the seats of learning on the Continent ; accordingly 
 Mr. Boyd, when 22 years of age, entered the College of Saumur in France, 
 which was the chief Protestant seminary of that country. Having spent sixteen 
 years in France, during four of which he was a preacher of the Gospel, he was 
 obliged, in consequence of the persecution of the Protestants, to return to his 
 native country. In 1623 he was appointed minister of the Barony Parish, 
 Glasgow, where he continued till his death, which happened in 1657. After 
 having been eight years a minister, he was found almost uninterruptedly occupying 
 some of the highest offices in the University. In 163 1 he was chosen Dean of 
 Faculty. In 1633 he was re-elected Dean. In 1634, anc ^ a g am m 1635, he 
 was chosen Rector. In 1636 he was for a third time Dean of Faculty. He 
 was a member of the several commissions of visitation named by the General 
 Assembly in 1640-42 and 43. By the beginning of 1644, if not earlier, he had 
 been appointed Vice-Chancellor. In 1645 he was for a third time named Rector, 
 and in the following years, down to the time of his death, he continued to officiate 
 as Vice-Chancellor, in which capacity he sat and voted in the Faculty, though 
 not otherwise a member. 
 
 The honourable distinction which Boyd thus obtained in the University would 
 
38 The Scottish Metrical Psalms. 
 
 doubtless in some measure help to influence him in his repeated benefactions in 
 its favour, which were most munificent. He bequeathed to it his large and 
 valuable library, besides his immense stock of manuscripts, and £20,000 Scots — 
 equal to about £1666 13s. 4d. sterling — no small sum in those days. In com- 
 memoration of his liberality, by the Act of 24th February, 1655, nearly two 
 years after his death, the " Moderator ordain yt the statue of Mr Zacharias Boyd, 
 done in marble be set up in some convenient place of the said new building, 
 with an inscription in gold letters, bearing the munificence of the said Zacharias 
 towards this University." The statue or bust was erected ever the gateway 
 within the College court, with the following inscription : — 
 
 "MR ZACHARIAS BODIVS, FIDELIS ECCLESIJE, 
 
 SVBVRBANiE PASTOR, 20,000 LIB. QVA AD ALENDOS 
 
 QVOTANNIS TRES ADOLESCENTES THEOLOGLE 
 
 STVDIOSOS: QVA AD EXTRVENDAS NOVAS, 
 
 HAS .ffiDES VNA CVM VNIVERSA SVPELLECTILI, 
 
 LIBRARIJE ALM.ffi MATRI ACADEMLE LEGAVIT." 
 
 NAT. 1590. OB. 1654. 
 
 Judging from the immense mass of his manuscripts, carefully written, besides 
 his published works, which are in considerable variety, Boyd must have been 
 a devoted student. In all his writings, both in prose and poetry, he was 
 animated by a spirit of sincere piety. Many of his subjects are discussed with 
 much ingenuity and originality of thought, and abound in racy metaphor and 
 colouring. One of his most popular attempts to render himself serviceable 
 to his country was in preparing a metrical version of the Psalms for the use 
 of the Church. He must have been engaged in this work for some years 
 previous to 1646, for in that year was published — "The Psalms of David in 
 meter. By Mr. Zachary Boyd, Preacher of God's Word. The third edition. 
 Printed at Glasgow by George Anderson, anno, 1646." 
 
 In the minutes of Assembly of date nth February, this entry occurs — "The 
 Commission appoynts a letter of encouragement to be written to Mr. Zachariah 
 Boyd for his pains in his paraphrase of the Psalmes, shewing that they have 
 sent them to their Commissioners at London, to be considered and made use of 
 there by those that are upon the same work." Another minute dated Edinburgh, 
 8th July following, " recommends to Mr. John Adamsone to revise Rous's 
 
Zachary Boyd's Version, 1646-48. 39 
 
 paraphrase of the Psalmes, and Mr. John Rowe's observations thereupon, and 
 to have his opinion thereof ready for the next Assembly;" and again, on 28th 
 August same year, " for this purpose recommends them to make use of the 
 travels of Rowallen, Master Zachary, or of any other on the subject .... 
 The Assembly doth further recommend that Mr. Zachary Boyd be at the pains 
 to translate the other Scripturall songs in meetre, and to report his travels also 
 to the Commissioners of the Assembly." Baillie, about this time, wrote — "Our 
 good friend Mr. Zachary Boyd hes putt himself to a great deal of paines and 
 charges to make a psalter, but I ever warned him his hopes were groundless 
 to get it receaved in our churches, yet the flatteries of his unadvysed neighbours 
 makes him insist in his fruitless design. The Psalms were often revised and 
 sent to presbyteries. Had it not been for some who had more regard than 
 needed to Mr. Zachary Boyd's psalter, I think they had passed through in the 
 end of last Assembly." 
 
 In 1648 another Edition of this work was issued, viz., "The Psalmes of 
 David in Meeter : With the Prose interlined. By Mr. Zachary Boyd, 
 Preacher of God's Word. Psal. lio, vers. 54, Thy statutes have been my 
 songs in the house of my pilgrimage. Psal. 34> vers. 2 (a Hebrew quotation, 
 signifying, ' my soul shall make her boast in the Lord'). Printed at Glasgow 
 by the Heirs of George Anderson. Anno 1648." We quote the following 
 from Boyd's address, prefixed to this edition : — 
 
 " To the right Reverend, the faithfull ministers of God's Word in Britain 
 and Ireland. Right Reverend, Grace be to you, and peace from God our 
 Father, and from the Lord Jesus Christ. At the direction of the Generall 
 Assembly at Edinburgh, anno 1644, I put my hand to the work of the Psalmes ; 
 whereof I give to you now this last Edition. The work is for the publike service 
 of God in his Church, and it concerns you especially to endeavour by all meanes 
 that this work may be done for the glory of God, and edification of his people, 
 whose soules are committed to your charge." 
 
 ''Now right Reverend, this is my last labour which I have set down, 
 with the text interlined, that the judicious reader may have under his eye 
 both the text and the verse, and may the more easily confer them together, 
 and discerne. 
 
 " I desire that no man esteem that in a mercenery way I am seeking gain by 
 those my labours, though the work hath been both painfull and chargeable, I 
 
40 The Scottish Metrical Psalms, 
 
 with a most willing mind offer all in a freewill offering to the Lord, seek gains 
 who will, I will have none, nor do I stand in need, praised bee the Lord : I hope 
 the judicious Reader shall find this last edition mended in many things : If any 
 thing hath been observed by any in the former editions let them consider if it 
 bee mended in this last, which, as I have hitherto done, I submit in all humility 
 to the judgment of my Brethren in the ministry. The spirits of the prophets are 
 subject to the prophets. I Cor. 14, 32. From Glasgow, the day 1648. Your 
 humble servant in the Lord. M. Zachary Boyd." 
 
 On the 1st of May, 1648, Boyd was one of a committee of ministers and 
 elders "revising Rous's paraphrase." And on loth August following, "the 
 Assembly recommends to Mr. John Adam son and Mr. Thomas Craufurd to 
 revise the labours of Mr. Zachary Boyd upon the other Scripturall songs." A 
 minute dated Edinburgh, 1st January, 1650 — the year in which the present 
 version was authorised, sets forth that — " The Commissioners of the Assembly, 
 understanding the paines of Mr. Jo. Adamson, Mr. Zachary Boyd, and Mr. Rot. 
 Lowrie have been at in the translation of the Psalmes and other Scriptural songs 
 in meeter, and how useful their travels have been in the correcting of the old 
 paraphrase of the Psalmes, and in compiling the new, do therefore return their 
 heartie thanks for these their labours, and that the Moderator show this to Mr. 
 J. Adamson, Mr. Robert Lowrie, and wrytte to Mr. Zacharie Boyd to this 
 purpose." Thus it appears that our author was at considerable labour and 
 expense on this subject, and doubtless anticipated the introduction of his version 
 into the service of the Church. This testimonial in " wrytte," conveying the 
 thanks of the Church, so highly complimentary to his talents, could not fail to be 
 gratifying to his feelings. Nevertheless he and his friends by whom he was 
 encouraged in this service, must have been somewhat disappointed that he failed 
 to obtain the laurels to which he aspired, (-dpp. XL). 
 
 The following are specimens of Boyd's rendering of the Psalms : — The 
 version of Psalm I., from the Edition 1646, with the same Psalm as it appears in 
 Edition 1648, and the version of Psalm C, from Edition 1648 — 
 
Zachary Boyd's 
 
 Version, 1646-48. 41 
 
 Psalm I. [Edition 1646). 
 
 
 Psalm I. [Edition 1648). 
 
 I. Blest is the man that walks not in 
 
 1. 
 
 Blest is the man that walks not in 
 
 th' ungodlies counsel ill, 
 
 
 th' ungodlies counsell ill 
 
 Nor stands in ways of sinners, nor 
 
 
 Nor stands in sinners way, nor doth 
 
 in scorners seat sits still. 
 
 
 in scomers seat sit still. 
 
 2. But in the law of God the Lord 
 
 2. 
 
 But in the law of him that is 
 
 is chiefly his delight ; 
 
 
 the Lord, is his delight, 
 
 And also he doth meditate 
 
 
 And in his law he meditates 
 
 in his law day and night. 
 
 
 both in the day and night. 
 
 3. He shall be like a planted tree, 
 
 3- 
 
 And he shall be like to a tree 
 
 rivers of waters by ; 
 
 
 that by the water springs 
 
 That in his season bringeth foorth 
 
 
 Is planted, and that forth his fruit 
 
 his fruit most plenteously. 
 
 
 in his own season brings. 
 
 His leaf also at any time 
 
 
 His leafe not wither shall, and what 
 
 not wither shall at all 
 
 
 he doth shall prosper ay : 
 
 And whatsoever thing he doth 
 
 4- 
 
 The ungodly are not so, but driven 
 
 it prosper surely shall. 
 
 
 like chaffe by winde away. 
 
 4. The men ungodly are not so 
 
 5- 
 
 Therefore not in the judgment stand 
 
 but in their wicked way 
 
 
 th' ungodly shall at all : 
 
 Are like the chaffe which stormy wind 
 
 
 Nor in the congregation 
 
 doth quickly drive away. 
 
 
 of righteous, sinners shall. 
 
 5. Therefore the ungodly shall not stand 
 
 6. 
 
 For well the Lord the way doth know 
 
 in judgment steadfastly 
 
 
 of those that righteous bs, 
 
 Nor sinners in th' assembly of 
 
 
 But of ungodly men the way 
 
 all such as righteous be. 
 
 
 shall perish utterlie. 
 
 6. For the Lord knoweth well the way 
 
 
 
 even of the righteous all 
 
 
 
 But the way of ungodly men 
 
 
 
 most surely perish shall. 
 
 
 
4 2 
 
 The Scottish Metrical Psalms. 
 
 Psalm C. {Edition 1648). 
 
 1. O all ye lands, unto the Lord 
 
 make ye a joyfull noise ; 
 
 2. Serve God with gladnes, him before 
 
 Come ye with singing voice. 
 
 3. Know ye the Lord that he is God 
 
 he made us and not wee ; 
 His people and the sheep likewise 
 we of his pasture be. 
 
 4. Enter his gates with thanks, and in 
 
 his courts his praise proclame : 
 Unto him also thankfull be, 
 and do ye blesse his Name. 
 
 5. For he that is the Lord is good; 
 
 his mercy's eternall ; 
 And als his truth it doth endure 
 to generations all. 
 
Rous' 1 Last Labours on the Psalter , 1646-49. 43 
 
 VIII. 
 
 Rous' 1 Last Labours on the Psalter, 1646-49. 
 
 HE few notices of our metrical psalter to which we have now to invite 
 attention, extend over a period of about four years, during which time 
 the version of Francis Rous, which was already considerably altered, 
 was carefully collated with those of Rowallen, Barton, and Boyd, and, after 
 repeated revisals and corrections, finally sanctioned and adopted by the Church. 
 The following extracts from official documents will serve to shew the nature of 
 the process to which the Psalter was subjected ere this consummation was 
 reached : — 
 
 Rous' version, to which we now allude, was re-issued under this title : — 
 " The Psalms of David in English Meeter. (Psal. 47, v. 7 — in Hebrew, 
 signifying ' sing ye praises with understanding' ) London : printed by Miles Flesher, 
 for the Company of Stationers, 1646." Though the author's name does not 
 appear on the title-page, the work is sufficiently identified by an extract on the 
 opposite page in the following terms : — " Die Veneris, 4th Novemb., 1645. — It 
 is this day ordered by the Commons assembled in Parliament, That this Book of 
 Psalms, set forth by Mr. Rous, and perused by the Assembly of Divines, be 
 forthwith printed ; and that it be referred to Mr. Rous to take care for the 
 printing thereof ; and that none do presume to print it but such as shall be 
 authorised by him. — H. Elsinge, Cler. Pari. Dom. Com." This resolution of the 
 Commons is thus prefaced in their minutes : — " The House being informed that 
 some of the Assembly of Divines were at the door, they were called in ; and 
 Mr. Wilson acquainted the House, That, according to a former Order of 
 this House, they had perused the Psalms set out by Mr. Rouse, and as 
 they are now altered and amended, do conceive that they may be useful to 
 the Church." 
 
 In the meantime, as we have already seen, strong efforts were made, especially 
 in the House of Lords, to have Barton's version adopted. The Commons, 
 
44 
 
 The Scottish Metrical Psalms. 
 
 however, by a resolution on April 15, 1646, renewed their order " That the 
 Book of Psalms set forth by Mr. Rous and perused by the Assembly of Divines, 
 be forthwith printed in sundry volumes ; And that the said Psalms and none 
 others, shall, after the first day of January next, be sung in all Churches and 
 Chapels within the Kingdom of England, Dominion of Wales, and Town of 
 Berwick-upon-Tweed -, and that it be referred to Mr. Rous to take care for the 
 true printing thereof." The concurrence of the Lords having been sought in 
 this proceeding, their Lordships on April 18th committed the book, after it had 
 been twice read, to the " consideration of these Lords following, who are to 
 report their opinions to the House. — Comes Essex, Comes Sarum, L. Viscount 
 Say and Seale, Comes Lyncolne, Comes Suffolke, Comes Midd., Ds. North, 
 Ds. Willoughby, Ds. Bruce, Ds. "Wharton — any three to meet." 
 
 On the 21st January, 1647, Principal Baillie submitted to the Commission of 
 the General Assembly at Edinburgh a paper prepared by the Commissioners at 
 London, of which the following is an extract : — " And becaus the singing of 
 Psalms in churches is a part of the public worship of God, We desire that 
 the Paraphrase of the Psalms in metre, as it is now examined, corrected, and 
 approved by the Assembly of Divines here, and by the Commissioners of the 
 General Assembly in Scotland, may be lykwise authorised and established by 
 Ordinance of Parliament." After a short delay in getting the work through the 
 press, the following communication from the Commissioners in London was laid 
 before the Commission in Edinburgh, on 23rd February, 1647 : — 
 
 " Wee now send yow the new edition of the Paraphrase of the Psalmes, as it 
 was approved by the Assembly heir, and by yourselves : the animadversions 
 which yow sent us being taken in their propper places, as the worthy Gentleman 
 who hath taken most paines in the work assureth us. If yow be now satisfied 
 with the work as it is, wee shall desire to know so much. One Psalme-book in 
 the three Kingdoms will be a considerable part of uniformity, if it can be agreed 
 upon both there and here •, and we believe it is generally acknowledged there is a 
 necessitie of some change, there being so many just exceptions against the old and 
 usuall Paraphrase. And we humblie conceive there will be as little controversy 
 that this which we now send yow, as it hath come through the hands of more 
 examiners, so it will be found as neir the originall as any Paraphrase in meeter 
 can readily be, and much nearer than other works of that kynd, which is a good 
 compensation to make up the want of that Poeticall liberty and sweet pleasant 
 
Rous' Last Labours on the Psalter, 1646-49. 45 
 
 running which some desire. — Your most affectionat brethren to serve yow, G. 
 "Wtnrame, Samuel Rutherford, Geo. Gillespie." 
 
 This communication was at once acknowledged by the Commissioners in 
 Scotland, who at the same time preferred the request to their representatives in 
 London : — " You will be pleased to send down a number of copies of this late 
 Edition to our Clerk, whom we have appointed to cause dispatch them to 
 Presbyteries with diligence, to be considered by them, which we think the best 
 and surest way to obtain a full approbation of the work heir; whereof we make 
 little question if you send a competent number of copies in tyme." In answer to 
 this application, information was forwarded from London to Edinburgh, of date 
 March 9, 1647 : — "We have now fourscore copies in readiness to be sent by 
 the first ship to your clerk, that by him they may be directed to the severall 
 Presbyteries." About four months afterwards: — "At Edinb., 8th July, 1647." 
 — The Assembly " recommended to Mr. Johne Adamsone to revise Rowe's 
 Paraphrase of the Psalmes, and Mr. John Rowe's observations thereupon, and 
 to have his opinion thereof ready for the next Assembly." And at Edinburgh, 
 28th August of same year, the Assembly ordained the following : — 
 
 " Act for Revising the Paraphrase of the Psalmes, brought from 
 England," &c. — The General Assembly having considered the report of the 
 Committee concerning the Paraphrase of the Psalmes sent from England, and find- 
 ing that it is very necessary that the said Paraphrase be yet revised : Therefore 
 doth appoint Master John Adamson to examine the first fourty Psalmes ; Master 
 Thomas Craufurd, the second fourty; Master John Row, the third fourty; and 
 Master John Nevey, the last thirty Psalmes of that Paraphrase ; and in their 
 examination they shall not only observe what they think needs to bee amended, 
 but also to set down their own essay for correcting thereof, and for this purpose 
 recommends to them to make use of the Travels of Rowallen, Master Zachary 
 Boyd, or any other on that subject ; but especially of cur own Paraphrase, that 
 what they find better in any of these works may be chosen, and likewise they 
 shall make use of the animadversions sent from Presbyteries, who for this cause 
 are hereby desired to hasten their observations unto them ; and they are to make 
 report of their labours herein to the Commission of the Assembly for Public 
 Affaires against their first meeting in February next ; and the Commission, after 
 revising thereof, shall send the same to provincial assemblies to be transmitted to 
 Presbyteries, that by their further consideration the matter may be fully prepared 
 
46 The Scottish Metrical Psalms. 
 
 to the next Assemblie. And because some Psalms in that Paraphrase, sent from 
 England, are composed in verses which do not agree with the common tunes, 
 therefore it is also recommended that these Psalms be likewise turned in other 
 verses which may agree to the common tunes ; that is, having the first line of 
 eight syllabs, and the second line of six, that so both versions being together, use 
 may be made of either of them in congregations as shall bee found convenient." 
 
 Following up the resolution thus enacted, the Commission, on 14th Aprile, 
 1648, appointed the ministers of Edinburgh, or any three of them, a committee 
 to examine the work of these revisers, and to confer thereupon -, and to report. 
 Again, on the 20th of the same month the following were appointed to the same 
 duty, viz., Mrs. John Adamson, Doctor Colvill, James Hamilton, John Smith, 
 John Neve, Patrick Gillaspie, and James Gutterie. And once more, on 1st May, 
 1648—'' The Commission appoynts Mr. Robert Douglas, George Gillaspie, 
 William Colvill, James Hamilton, John Smith, with Mr. John Adamson, to 
 revise Rouse's Paraphrase of the Psalmes in meeter, the animadversions thereupon, 
 and to Report their opinions." 
 
 At the meeting of the Assembly, Edinburgh, loth August, 1648, sess. xxxviii., 
 it was enacted that — " The Generall Assemblie appoints Rouse's Paraphrase of 
 the Psalmes, with the corrections thereof now given in by the persons appointed 
 by the last Assemblie for that purpose, to be sent to Presbyteries, that they may 
 carefully revise and examine the same, and thereafter send them with their 
 corrections to the Commission of this Assemblie to be appointed for publick 
 affairs, who are to have a care to cause re-examine the Animadversions of 
 Presbyteries and prepare a report to the next Generall Assemblie." On the 5th 
 of January, 1649, the Commission ordered a "competent number" of copies of 
 the work " corrected according to these Animadversions," and now printed, to be 
 sent down to Presbyteries, that they might revise and examine the same, and 
 report. 
 
 These returns must have been sent in by Presbyteries before the 7th of June, 
 for on that date — " The Commission appoints the Reports of the corrections on 
 Rouse's Paraphrase of the Psalmes to be delyvered into the Clerk, that he may 
 lend them out to Mr. Johne Adamsone, to be considered against the next 
 Assembly." The next assembly took place in July of that year (1649^), when 
 steps were taken to have the work vigorously prosecuted and closed ; and the 
 Commission was " authorised with full power to conclude and establish the 
 
Rous' Last Labours on the Psalter, 1646-49. 47 
 
 Paraphrase, and to publish and emit the same for public use." The Commission 
 met on 20th November, and after four days' deliberation, enacted the Establish- 
 ment and Authorisation of the new Psalms on the 23d of November, the Act to 
 take effect on the first day of May, 1650. The detail of these steps, with 
 extracts from the corresponding Records, cannot fail to be interesting to the 
 curious reader. 
 
48 The Scottish Metrical Psalms. 
 
 IX. 
 
 Authorised Version, 1650, with Notice of Versions by Brady 
 and Tait, and by Dr. Watts. 
 
 T the meeting of the General Assembly, which commenced its sittings 
 in Edinburgh on the 7th July, 1649, measures were adopted for having 
 the metrical Psalms completed and issued with all promptitude and 
 despatch. The labours of Translators and of revising Committees had been 
 protracted and arduous ; and it was deemed desirable by all parties that they 
 should now be brought to a termination, and the Church put in possession of a 
 Psalter bearing the sanction of her highest authority. Various difficulties had to 
 be encountered in forwarding the work. Baillie refers to some of these in a letter 
 written on 26th January, 1647. " The Translation of the Psalms is past long 
 agoe in the Assemblie ; yet it sticks in the Houses. The Commons past their 
 order long agoe ; but the Lords joyned not, being solicited by divers of the 
 Assemblie, and of the Ministers of London, who love better the more poetical 
 Paraphrase of their colleague, Mr. Barton. The too great accuracie of some in 
 the Assemblie, sticking too hard to the originall text, made the last edition more 
 concise and obscure than the former. With this the Commission of our Church 
 was not so well pleased ; but we have gotten all these obscurities helped, so I 
 think it shall pass." At the last session of the Assembly of 1649, August 6th, 
 the following Act was passed : — 
 
 " Reference to the Commission for Publicke Affaires, for Re-examin- 
 ing the Paraphrase of the Psalmes, and Emitting the Same for Publicke 
 Use : — The General Assembly having taken some view of the new Paraphrase of 
 the Psalmes in Meeter, with the corrections and animadversions thereupon, sent 
 from several persons and Presbyteries, and finding that they cannot overtake the 
 review and examination of the whole in this Assembly ; therefore now, after so 
 much time and so great paines about the correcting and examining thereof, from 
 time to time, some yeares bygone, that the work may come now to some conclu- 
 sion, they do ordain the Brethren appointed for perusing the same during the 
 
Authorised Version, 1650. 49 
 
 meeting of the Assembly, viz.: — Masters James Hamilton, John Smith, Hew 
 Mackail, Robert Trail, George Hutcheson, and Robert Lowrie, after the 
 dissolving of this Assembly, to goe on in that worke carefully, and to report their 
 travels to the Commission of the Generall Assembly for Publick Affaires, at their 
 meeting at Edinburgh in November. And the said Commission, after perusall and 
 re-examination thereof, is hereby authorised with full power, to conclude and 
 establish the Paraphrase, and to publish and emit the same for publick use.— 
 A. Kerr." 
 
 The dissolution of the Assembly for the season took place on the same day. 
 The Commission met on the day following — August 7 th — and set themselves at 
 once to carry out these instructions, as will appear from this enactment, under 
 that date — " The Commission recommends to the Brethren appointed by the 
 Generall Assembly for correcting the Psalmes to hasten their corrections ; and so 
 soon as they have done, that the Moderator conveen the Commission, or a 
 quorum of these that are nearest, to consider their travells and prepare the 
 matter against the Quarterly Meeting." On the same occasion, another duty was 
 imposed upon these Brethren : — " The Commission of Assembly, considering the 
 power they have from the late Assembly to give a competent and honest acknow- 
 ledgment and reward to the young man that hes been employed in wrytting of 
 the several copies of the Paraphrase of the Psalmes, corrected from time to time, 
 doe therefore appoint the Brethren appointed to revise that Paraphrase, who can 
 best know his paines, to consider what shall be given unto him, and to report 
 their opinions therein to the next quarterly meeting." 
 
 In regard to the stage which this matter had now reached, and the aspect in 
 which he viewed it, Baillie thus writes to his friend the Rev. William Spang, 
 under date September 14, 1649 : — " I think at last we shall gett a new Psalter. 
 I have furthered that work ever with my best wishes ; but the scruple now 
 arises of it in my mind, the first author of the translation, Mr Rous, my good 
 friend, hes complyed with the Sectaries, and is a member of their republick : 
 how a Psalter of his framing, albeit with much variation, shall be received by 
 our Church, I do not weel know ; yet it is needful we have one, and a better in 
 haste we cannot have. The Assemblie hes referred it to the Commission to cause 
 print it after the last revision, and put it in practise." 
 
 The quarterly meeting of the Commission commenced its sittings in Edinburgh 
 on the 20th of Nov., 1649, when they appear to have entered heartily and 
 
50 The Scottish Metrical Psalms. 
 
 without delay on the work thus referred to them by the Assembly. The revising 
 committee were prepared with their report. The first session, 20th Nov. — Post 
 meridiem — " was spent only in the reading and examining the Paraphrase of the 
 Psalmes." Edin., 2ist Nov., 1649. — Post meridiem: — "A number of the 
 Psalmes of the new Paraphrase this day surveyed." Edin., 2 2d Nov., 1649 : — 
 " A number of the Psalmes this session surveyed." Eodem die post meridiem : — 
 " A number of the Psalmes this day surveyed and examined." Edin., 23d Nov., 
 
 1649 : — " The rest of the session spent in reading of the Psalmes." And Eodem 
 die, post meridiem — The Commission brought their labours on this business to a 
 close ; and, as empowered by the General Assembly, authorised the new Psalmes 
 to be used in Divine Worship, and ordered precautionary measures anent their 
 being printed and published ; and on the 18th January, 1650, they were approved 
 by the Committee of Estates, and appointed to be used by the Kirk. The 
 following are the Acts detailing these Resolutions. They, along with the Act of 
 Assembly, 6th August, already quoted, are prefixed to the Version of the 
 Psalms to which they refer : — 
 
 " Act for Establishing and Authorising the New Psalms. — The 
 Commission of the Generall Assembly having with great diligence considered the 
 Paraphrase of the Psalmes in Meter, sent from the Assembly of Divines in 
 England by our Commissioners whilst they were there, as it is corrected by 
 former Generall Assemblies, Committees from them, and now at last by the 
 Brethren deputed by the late Assembly for that purpose ; and, having exactly 
 examined the same, doe approve the said Paraphrase as it is now compiled ; and, 
 therefore, according to the power given them by the said Assembly, doe appoint 
 it to be printed and published for publick use ; hereby authorising the same to be 
 the only Paraphrase of the Psalmes of David to be sung in the Kirk of Scotland ; 
 and discharging the old Paraphrase and any other than this new Paraphrase, to be 
 made use of in any congregation or family after the first day of Maij in the year 
 
 1650 ; and for Vniformity in this part of the worship of God, doe seriously 
 recommend to Presbyteries to cause make public intimation of this Act, and 
 take special care that the same be tymeously put in execution and duely 
 observed." 
 
 " Commission to the Ministers of Edinburgh for Ordering the 
 Printing of the New Psalmes, and for Satisfying the Transcribers. — 
 The Commission of the Generall Assembly, for the better ordering of the printing 
 
Authorised Version, 1650. 
 
 5 1 
 
 of the new Paraphrase of the Psalmes, that they may be correctly printed, and 
 that the people be not extortioned by Printers or Stationers in the prices, doe 
 hereby give power to the Moderator and Ministers of Edinburgh, or any three of 
 them, with the Clerk, to order the printing of said new Paraphrase, and to sett 
 doune prices thereof, and to take such course with Printers and Stationers as they 
 may neither wrong the people, nor any of them another. Recommending 
 especially to them to have a care that copies be correctly transcribed for the 
 presse, and that the printed copies be well corrected. Giving them also power to 
 determine and modifie what they think reasonable to give to the transcriber for 
 all his pains he has or shall be at." 
 
 " Act by the Committee of Estates. — Edinburgh, 8th January, 1650. — 
 The Committee of Estates having considered the English Paraphrase of the 
 Psalmes of David in Meeter, presented this day unto them by the Commiss. of 
 the General Assembly, together with their Act, and the Act of the late Assembly, 
 approving the said Paraphrase, and appointing the same to be sung through this 
 Kirk. Therefore the Committee doth also approve the said Paraphrase, and 
 interpone their authority for the publishing and practising thereof; hereby 
 ordaining the same, and no other, to be made use of throughout this Kingdom, 
 according to the tenour of the said Acts of the Generall Assembly and Commis- 
 sioners. — T. Henderson." 
 
 The new version of the Psalms, thus at length completed, thus sanctioned and 
 appointed to be used in this country in the public and private worship of God, 
 was forthwith issued under this title : — 
 
 " The Psalms of David in Meeter, newly translated and diligently compared 
 with the Original Text and former Translations, more plain, smooth, and agree- 
 able to the Text than any heretofore. Allowed by the authority of the General 
 Assembly of the Kirk of Scotland, and appointed to be sung in Congregations and 
 Families. Edinburgh : Printed by Evan Tyler, Printer to the King's Most 
 Excellent Majesty, 1650." Small 8vo, pp. 15 and 308. Prefixed are the Acts 
 quoted above, authorising it to be used from and after the 1st of May, 1650. 
 
 The following specimens from Rous' version of 1646, when collated with the 
 corresponding passages in the authorised version — which we need not quote — 
 will serve to indicate the nature and the result of the work in which the 
 revising and correcting committee had been engaged during the four intervening 
 years : — 
 
 ^ 
 
52 
 
 The Scottish Metrical Psalms. 
 
 Psalm I. [Edit. 1646). 
 
 1. The man is blest that in th' advice 
 
 of those that wicked are 
 Walks not, nor stands in sinners path 
 nor sits in scorners chaire 
 
 2. But in God's law delights, on's law 
 
 both day and night doth think ; 
 
 3. He shall be like unto a tree, 
 
 set by the river's brink, 
 
 Whose fruit's in season, leaf fades not 
 all that he doth shall thrive : 
 
 4. Not so the wicked ; but like chaffe 
 
 which wind away doth drive. 
 
 5. In judgment therefore wicked men 
 
 shall not stand justify'd ; 
 Nor in the assembly of the just, 
 the sinners shall abide. 
 
 6. Because the way of righteous men 
 
 the Lord with favour knowes 
 Whereas the way of wicked men 
 unto destruction goes. 
 
 Psalm LVI1. 1-3. (Edit. 1646). 
 
 Be merciful to me, O God 
 
 thy mercy unto me 
 Do thou extend, because my soul 
 
 doth put her trust in thee ; 
 Yea in the shadow of thy wings 
 
 my refuge I will place 
 Untill that these calamities 
 
 do wholly overpasse. 
 
 2. My cry I will cause to ascend 
 
 unto the Lord most hy ; 
 Even unto God who all things doth 
 for me work perfectly. 
 
 3. He shall from heaven send, and me 
 
 from his reproach defend 
 That would devour me ; God his truth 
 and mercy forth shall send. 
 
 Psalm XCIII. (Edit. 1646). 
 
 1. God reigns ; God's cloth'd with majesty ; 4. 
 
 God is with strength array'd ; 
 He girds himself therewith ; the world 
 moves not, it is not stay'd. 
 
 2. Thy throne is iixt of old, and thou 5. 
 
 art from eternity. 
 
 3. The flouds, Lord, raise, flouds raise their 
 
 voice ; 
 flouds raise their waves on hy. 
 
 But yet the Lord that is on hy 
 
 is more of might by farre, 
 Than noise of many waters is, 
 
 or great sea-billows are. 
 Thy testimonies eveiy one 
 
 in faithfulnesse excell ; 
 And holinesse for ever, Lord, 
 
 thine house becometh well. 
 
Authorised Version, 1650. 
 
 53 
 
 The edition of the Psalter, authorised for public use, and issued in 1650, 
 having been revised, corrected, and made " more plain and agreeable to the text 
 than any heretofore," was the first edition of that still used by the Kirk of 
 Scotland and all her Presbyterian offshoots. Other editions were printed by Tyler 
 in the same year ; and during the 220 years that have elapsed, the busy, teeming 
 press has poured it forth in countless numbers unvaried, unless in some slight 
 points of orthography. 
 
 The reader who has had the patience to follow us thus far in these notices, 
 cannot fail to be struck with the vast amount of care and labour that have been 
 bestowed upon it. The courts of our country, civil and ecclesiastical, obviously 
 felt that a duty of no ordinary magnitude and entailing no small degree of 
 responsibility, devolved on them when they undertook the preparation of a new 
 version of the Psalms — a feeling with which the parties appointed to give effect 
 to their purpose in translating and revising, warmly sympathised. They gave 
 their whole heart to the work, and the grateful approval and appreciation of their 
 labours by all classes throughout the country for successive generations, is suffi- 
 cient testimony to their success. 
 
 The Psalms had always possessed a firm hold of the religious heart of the 
 people of Scotland, and, as thus rendered, that hold was certainly not relaxed 
 but manifestly intensified. One of the reasons — if not the chief reason — why 
 the earlier versions were not altogether satisfactory to Scotchmen, was that the 
 translation was not sufficiently literal — sufficiently " plain and agreeable to the 
 text." And the fact that this version of 1650 is a translation almost as close to 
 the original, as literal and expressive, as the prose, constitutes its strength and 
 excellence, and invests it with a special charm to the Scottish mind. Stern 
 veneration for the pure Word of God has always been a marked characteristic of 
 Scottish Christians, who contemplate with something akin to horror the idea of 
 addition thereto, or detraction therefrom. They have long cherished the conviction 
 that no words can be a vehicle of divine praise equal to the words of Scripture 
 itself; and though the stiffness of Scottish prejudice is proverbially unbending, in 
 this aspect of it we cannot condemn them. The caricaturist may find much in 
 these old Psalms with which to humour his unworthy genius. The fastidious 
 hypercritic may be dissatisfied with some expressions, plain, blunt, and uncouth, 
 and rhymes rough and rugged. But these defects, if defects they be, are surely 
 not of such magnitude as to crush out the admiration which its severe and manly 
 
54 
 
 The Scottish Metrical Psalms. 
 
 simplicity is so well fitted to excite. A poet might easily produce a version of 
 certain passages of greater poetic beauty, smoother in numbers, more perfect in 
 refinement, and more elegant in expression, but he would overlay and bury out 
 of sight the plain simplicity and truthfulness to the original, in which their beauty 
 and value lie ; and he would find a very great many which, for exquisite sublimity 
 and thrilling pathos, it would test the capabilities of his muse to equal, not to say 
 surpass. 
 
 Besides those arising from its intrinsic merits, the present version of the Psalms 
 possesses claims on the veneration and regard of Scottish Christians which no 
 other can possibly have, how high soever its poetic excellence and beauty. It has 
 given expression to the patriotism and piety of our ancestors in the dismal days of 
 persecution, when to worship God according to His Word and the dictates of a 
 sanctified and enlightened conscience, was punishable with death. Its " grave 
 sweet melody" has awakened the echoes of our glens and mountains, and been 
 swept in plaintive wail on moorland breezes, the worshippers compelled to seek 
 such solitudes for safety to pay their devotions to the God of heaven. It has 
 been instrumental in quickening the faith and stimulating the fortitude of our 
 fathers under trials peculiarly affecting, trials of which we in these days happily 
 know nothing. Its strains have been poured into the ear of the martyrs' God 
 from the dungeon, the scaffold, and the stake, expressive of the martyrs' heaven- 
 ward hope, and reinvigorating them in every heavenly grace. Thousands and 
 thousands have passed away to that better land with its cheering language on their 
 lips. For generations our fathers have given expression to their souls' deepest 
 feelings in the praises of God in its inspiriting language. It has been impressed 
 upon our hearts in the morning and evening service of song around the family 
 altar. We have learned it at a parent's knee. It has formed an element in our 
 education at public schools. It is inextricably intervoven with our religious 
 literature, and has acted an important part in the formation of our religious 
 character. Its expressions spring most readily to our lips when we seek to give 
 utterance to our religious feelings and experiences. Doubtless it will become 
 antiquated and obsolete. But whatever changes may take place in the English 
 language, whatever alteration or improvement may be made in the service of the 
 sanctuary, centuries will come and go before this old version is lost sight of and 
 forgotten by the Christian folk of Scotland. 
 
 The following testimonies to the value of these Psalms are by men in whose 
 
Authorised Version, 1650. $$ 
 
 thorough judgment and good taste all must have confidence : — Dr. Beattie, 
 writing to Dr. Blair on the "Improvement of the Psalmody," in 1778, uses this 
 language: — "This version, notwithstanding its many imperfections, I cannot help 
 thinking the best. The numbers, it is true, are often harsh and incorrect ; there 
 are frequent obscurities and some ambiguities in the style; the Scotch idiom 
 occurs in several places ; and the old Scotch pronunciation is sometimes necessary 
 to make out the rhyme. Yet in this version there is a manly, though severe, 
 simplicity, without any affected refinement; and there are many passages so 
 beautiful as to stand in no need of emendation." In 1828, Sir Walter Scott 
 wrote in the following terms to Principal Baird, convener of the General 
 Assembly's Committee on Psalmody. The erroneous impression appears to 
 have gone abroad that the Assembly contemplated the alteration of the Psalter. 
 " The expression of the old metrical translation" — says Sir "Walter — " though 
 homely, is plain, forcible, and intelligible, and very often possesses a rude sort 
 of majesty which perhaps would be ill exchanged for mere eloquence. Their 
 antiquity is also a circumstance striking to the imagination, and possessing a 
 corresponding influence upon the feelings. They are the very words and 
 accents of our early reformers — sung by them in woe and gratitude in the fields, 
 in the churches, and on the scaffold. The parting with this very association 
 of ideas is a serious loss to the cause of devotion, and scarce to be incurred 
 without the certainty of corresponding advantages. But, if these recollections 
 are valuable to persons of education, they are almost indispensible to the children 
 of the lower ranks, whose prejudices do not permit them to consider, as the 
 words of the inspired poetry, the versions of living or modern poets, but persist 
 however absurdly, in identifying the original with the ancient translation. I 
 would not have you suppose, my dear sir, that I by any means disapprove of 
 the late very well chosen Paraphrases. But I have an old-fashioned taste in 
 sacred as well as profane poetry, I cannot help preferring even Sternhold and 
 Hopkins to Tate and Brady, and our own metrical version of the Psalms to 
 both. I hope, therefore, they will be touched with a lenient hand." This 
 communication from the celebrated Baronet was read in the Assembly, when Dr. 
 Chalmers said : — " I entirely coincide in the opinion so well expressed in the 
 letter of Sir Walter Scott, which at once combined high poetical feeling with 
 humble piety. I consider our metrical version to have a charm peculiar to 
 itself; besides, these Psalms were deeply identified and incorporated with the 
 
$6 The Scottish Metrical Psalms. 
 
 feelings of the people, who would consider it sacrilege to make any alteration 
 on them. The majority of the people — the peasantry in particular — made a 
 vade mecum of the Psalms ; they expressed their thoughts in their language by 
 the wayside as they journeyed — they uttered their last words on their death-beds 
 in their hallowed accents. The present version of the Psalms was thus inter- 
 woven with the sentiments and devotional ideas of the people in humble life to 
 an extent that, even though better poetry were introduced, an alteration would 
 inflict a wound on the feelings of many of the best men in our land, that no 
 new version, however superior, could atone for." 
 
 On looking into such a work as " Dr. Cotton's Editions of the Bible," one feels 
 amazed at the vast number of different entire versions and detached portions of 
 the Psalms that have been published during the last two centuries, chiefly in 
 England. And although it is with the Scottish Psalter we are professing to deal, 
 we may be pardoned if we refer briefly to two of the most important of these. 
 
 The version at present in use in the Church of England — which superseded 
 that of Sternhold and Hopkins in 1696 — is popularly known as Brady and Tate's 
 version, being the joint production of these parties. Nicholas Brady — an eminent 
 Divine, and a poet of considerable distinction — was born at Brandon, Ireland. 
 He studied at Westminster School, and afterwards at the Colleges of Oxford and 
 Dublin. He was a zealous promoter of the revolution, taking an active part on 
 the side of the Prince of Orange. By his interest with King James' general, he 
 thrice prevented the burning of his native town. After enjoying several prefer- 
 ments in Ireland, he settled in London, and became chaplain to the king. He 
 died May 20, 1726. Nathan Tate was born in Dublin in 1652, and educated in 
 the college of his native city. On coming to London, he assisted Dryden in some 
 of his works, and succeeded Shadwell as poet-laureate to King William. He 
 wrote a variety of poetical works, but is best known by the version of the Psalms, 
 which he executed in conjunction with Brady. 
 
 A specimen of this work, containing only the first eight Psalms, was issued 
 previous to 1695; and in that year an enlarged specimen was published, entitled 
 " The first XX Psalms in Verse — being an Essay of a New Version — by N. 
 Brady, D.D., and N. Tate, London. Printed for the company of stationers." 
 This version was licensed to be sung in churches, and differed in many places 
 from that which was afterwards adopted — viz., the version of 1 696, which was 
 
Brady and T'aii's Version, 1696. 57 
 
 published under this title : — "A New Version of the Psalms of David. Fitted to 
 the Tunes used in Churches. By N. Tate, and N. Brady. London : Printed 
 by M. Clark; for the Company of Stationers. 1696." This Edition, whilst 
 differing in many respects from the specimens previously issued, was itself con- 
 siderably altered at various times afterwards. It bears the following dedication 
 to the King: — "To His Most Excellent Majesty William III. of Great Britain, 
 France, and Ireland, King, Defender of the Faith, &c. This New Version of 
 the Psalms of David is most Humbly Dedicated by His Majesty's Most Obedient 
 Subjects and Servants, N. Brady. N. Tate." In an Advertisement at the close 
 of the Volume, the Authors indicate the methods by which they " have 
 endeavoured to make such a version of the Psalms as may be fit for common 
 use." 
 
 King William gave his royal authority for the use of this version in the follow- 
 ing terms: — "At the Court at Kensington, Dec. 3, 1696. — Present: the 
 King's Most Excellent Majesty in Council. Upon the humble petition of N. 
 Brady and N. Tate, this day read at the board, setting forth, — That the 
 petitioners have, with their utmost care and industry, compiled A new version of 
 the Psalms of David in English metre, fitted for public use; and humbly praying 
 his Majesty's Royal Allowance that the said version may be used in such 
 congregations as think fit to receive it. 
 
 His Majesty, taking the same into his Royal consideration, is pleased to order, 
 in Council, that the said New version of the Psalms in English metre be, and the 
 same is hereby, allowed and permitted to be used in all churches, chapels, and 
 congregations as shall think fit to receive the same. — W. Bridgeman." 
 
 On the 23rd of May, 1698, the following recommendation of these Psalms 
 was given by the Bishop of London: — "His Majesty having allowed and 
 permitted the use of a New Version of the Psalms of David by Dr. Brady and 
 Mr. Tate, in all churches, chapels and congregations ; I cannot do less than wish 
 a good success to his Royal indulgence-, for I find it a work done with so much 
 judgment and ingenuity that I am persuaded it may take off that unhappy 
 objection which hath hitherto lain against the Singing Psalms, and dispose that 
 part of divine service to much more devotion. And I do heartily recommend the 
 use of this version to all my brethren within my diocese. H. London." The 
 following is a specimen of this version, along with various readings of the verses 
 as they appear in subsequent editions : — 
 
58 The Scottish Metrical Psalms. 
 
 Psalm XIX. {Edition 1 696). 
 
 1. The Heavens declare thy Glory Lord 4. Their Doctrine's sacred Sense itself 
 Which that alone can fill ; Through earth's extent displays ; 
 
 The Firmament and Stars express Whose bright Contents the circling Sun 
 
 Their great Creator's Skill Around the World conveys. 
 
 2. Revolving Days, with every Dawn, 
 
 Fresh Beams of knowledge bring 5. No Bridegroom for his Nuptials drest 
 
 From darkest nights succeeding Rounds Has such a cheerful Face ; 
 
 Divine Instructions spring. No Giant does like him rejoice 
 
 To run his glorious Race. 
 
 3. Their powerful Language to no Realm 6. From East to West, from West to East, 
 Or Region is confined His restless Circuit goes 
 
 'Tis Nature's Voice and understood And through his Progress cheerful Light 
 
 Alike by all mankind. And vital Warmth bestows. 
 
 Various readings in subsequent Editions : — 
 
 2. The dawn of each returning day 4. Their doctrine does its sacred sense 
 fresh beams of knowledge brings ; through earth's extent display 
 
 And from the dark returns of night Whose bright contents the circling sun 
 
 divine instruction springs. does round the world convey. 
 
 The only other version of the Psalms to which we shall here allude is that by 
 the learned and celebrated Nonconformist divine, poet, and miscellaneous writer, 
 Dr. Isaac Watts, who was born at Southampton, July 17, 1674. Educated for 
 the ministry, he was ordained in 1702 to the pastorate of the dissenting congre- 
 gation of Mark Lane, London, the church of which the famous Dr. John Owen 
 had formerly been pastor. In consequence of repeated attacks of illness, his 
 health broke down in 1712, when, for rest and change, he was received into the 
 household of his friend, Sir Thomas Abney — where he remained for 36 years — 
 until his death in 1748, November 25 — preaching occasionally to his congregation 
 as his strength allowed. In his retirement he gave himself assiduously to study, 
 and produced the very numerous theological and literary works which have so 
 well served the cause of religion and education. Dr. Watts has, however, 
 probably exerted his widest influence, and earned his most enduring celebrity by 
 his hymns and his metrical version of the Psalms. 
 
Version by Dr. Watts, 17 19. 59 
 
 The first public appearance of Dr. Watts, as a versifier of the Psalms, seems 
 to have been made in 1712, when he published Psalm cxiv. in the Spectator. At 
 this time, his biographer assures us, he had the whole version about half 
 composed, and in 17 19 it was published under this title: — "The Psalms of 
 David, imitated in the language of the New Testament, and applied to the 
 Christian state and worship : By Isaac Watts, D.D. London : Printed for 
 J. Clarke and others." This version has been continually reprinted, and has all 
 along been gready admired, especially by the author's Nonconformist friends. 
 Within the year, when the first edition was issued, four thousand copies were 
 sold. In one of his prefaces the Dr. says: — "If an author's own opinion may 
 be taken, he esteems it to be the greatest work that ever he has published, or 
 ever hopes to do, for the use of the churches ;" and Dr. Rippon, in a sermon 
 preached November 17, 1802, bears this testimony in their favour: — "They 
 (these psalms) had not long appeared at the bar of the public before the general 
 voice (with one or two illustrious exceptions) pronounced a flattering verdict on 
 them — a verdict, the wisdom and justice of which have now been sanctioned by 
 the imprimatur, I had almost said, of half a world." 
 
 A version of these Psalms was issued in New Brunswick, in 1789 — sanctioned 
 by Ecclesiastical Authority, as a manual of praise in Divine worship — according 
 to this enactment: — "Philadelphia, May 24, 1787. The Synod of New York 
 and Philadelphia did allow Dr. Watts Imitation of David's Psalms, as revised by 
 Mr. Barlow, to be sung in the Churches and Families under their care. — 
 Extracted from the records of Synod by George DufEeld, D.D., Stated Clerk of 
 Synod." 
 
 The following is a specimen of this work. It is to be observed that almost 
 throughout the entire production, the Psalms are composed in two, and very 
 frequently in three versions — " the three most useful metres to which our Psalm 
 tunes are fitted." Thus the xix. Psalm is rendered in three versions. We 
 subjoin three stanzas of each : — 
 
 Psalm XIX. (S.M.) Psalm XIX. (L.M.) 
 
 I. Behold the lofty sky I. The heavens declare thy glory Lord 
 Declares its maker God. In every star thy wisdom shines ; 
 
 And all his starry works on high But when our eyes behold thy word 
 
 Proclaim his power abroad. We read thy name in fairer lines. 
 
6o 
 
 The Scottish Metrical Psalms. 
 
 2. The darkness and the light 
 Still keep their course the same ; 
 
 While night to day and day to night 
 Divinely teach his name. 
 
 3. In eveiy different land 
 Their general voice is known ; 
 
 They shew the wonders of his hand 
 And orders of his throne. 
 
 2. The rolling sun, the changing light, 
 And nights and days thy power confess ; 
 But the blest volume thou hast writ 
 Reveals thy justice and thy grace. 
 
 3. Sun, moon, and stars convey thy praise 
 Round the whole earth, and never stand; 
 So when thy truth begun its race, 
 
 It touch'd and glanc'd on every land. 
 
 Psalm XIX. (Proper Metre.) 
 
 1. Great God the heavens well-order'd frame 
 Declares the glories of thy name ; 
 
 There thy rich works of order shine ; 
 A thousand starry beauties there 
 A thousand radiant marks appear 3. 
 
 Of boundless power and skill divine 
 
 2. From night to day, from day to night, 
 The dawning and the dying light 
 
 Lectures of heavenly wisdom read ; 
 
 With silent eloquence they raise 
 Our thoughts to our Creator's praise, 
 And neither sound nor language need. 
 
 Yet their divine instructions run 
 Far as the journies of the sun 
 
 And eveiy nation knows their voice ; 
 The sun like some young bridegroom drest, 
 Breaks from the chambers of the east, 
 
 Rolls round and makes the earth rejoice. 
 
Gaelic Translations, 1684- 182 6. 61 
 
 X. 
 
 Gaelic Translations of the Psalms and Paraphrases, 
 
 1684-1826. 
 
 HE Scottish Metrical Psalms appear in the Gaelic language in six 
 different Translations. 
 
 I. The Version by the Rev. Robert Kirk, printed in 1684. 
 
 On December II, 1673, ^ r ^ submitted a petition to the Privy Council, for 
 liberty to print a translation of the Psalms into the Gaelic tongue. The matter 
 was referred to the approbation of the Earl of Argyle, and conferences were 
 appointed about it, to take place at Inveraray. The liberty sought was granted, 
 and in due time a version appeared with the following title : — 
 
 "Psalma Dhaibhidh a nMeadrachd. Do reir an phriomhchanamain. Le 
 Ma: Raibeard Kirk, Minisdir Shoisgeil Chriosd aig Balbhuidier. Maille re 
 ughdarras. A bfuil neach gu dubhach inar measg? deanadh se urnaidh-, Abfuil 
 neach ar bioth subhach? Sinnadh e Sailm. Ebisd: Sheum. Caibid. 5. Rainn. 13. 
 Ar a ngcur a ngcl6 ann Dun-Edin le M. Semus Kniblo, Iosua van Solingen 
 agus Seon Colmar, 1684." l8mo. Literally translated into English this title is: — 
 
 The Psalms of David in Metre, According to the original Language. By 
 Mr. Robert Kirk, Minister of the Gospel of Christ at Balquidder. Along with 
 Authority. Is any one sorrowful among you? let him make prayer -, Is any 
 one after being cheerful? Let him sing a Psalm. Epist. James. Chap. 5. ver. 13. 
 Put in print in Edinburgh by M. James Kniblo, Joshua van Solingen, and 
 John Colmar, 1684. l8mo. 
 
 This was the first complete copy of the Psalms that appeared in the Gaelic 
 language. It bears a grant of " privelidge" from the Lords of the Privy Council, 
 dated Edinburgh, 20th March, 1684, forbidding any person to interfere with the 
 author's right to print it for eleven years. It contains also a lengthened address, 
 
62 The Scottish Metrical Psalms. 
 
 by Kirk, " To the Potent and renowned Lord John Murray, Marquess of 
 Athole, Earl of Tullibardin, Viscount of Balquidder, Lord Murray and Balvenny, 
 Lord Keeper of his Majesty's Privy Seal, &c." There is also a Gaelic address 
 to the reader. The 150 Psalms are followed by four Paraphrases. 
 
 The Rev. Robert Kirk, Minister of the Gospel at Balquidder — as he tells us 
 in the title — was ordained to his charge by Episcopal authority, and at the 
 Revolution, having qualified to the government, he was permitted to continue in 
 his charge unmolested. His Translation of the Psalms was an important contribu- 
 tion to the means for establishing Protestant Christian worship in the Highlands. 
 On account of the proficiency which he displayed in the Gaelic language, he was 
 sent for to London to superintend the printing of the Irish Translation of the 
 Bible, prepared under the direction of Bishop Bidell. During the time that he 
 was engaged on the Psalter, he became aware of the intention of the Synod of 
 Argyle to publish their translation; and such was his anxiety to have his com- 
 pleted first, that he sat up the greater part of the night for many months ; and 
 during this excessive labour, the method he adopted to keep himself awake was 
 rather singular — he put a piece of lead in his mouth, and placed a basin of 
 water in such a position that the lead dropped into it so soon as he fell asleep. 
 And to limit the period of his repose, and secure his being aroused from sleep 
 at a certain hour, he had recourse to another expedient — a contrivance very 
 ingenious, though perhaps not so refined as that of our modern alarum-clocks. 
 He suspended over his pillow a bowl, partially filled with water, and above the 
 bowl an inverted botde, filled with water, and loosely corked, so that at the 
 pre-arranged time, the lower vessel having been filled by the gradual pouring of 
 the water from that above, would overflow on the face and head of the sleeping 
 Psalmodist, and effectually dispel his slumbers, and refresh him for renewed 
 labours. He was thus obviously possessed of remarkable energy and perse- 
 verance. And that his mind was imbued with deep piety of feeling, is indicated 
 by the opening paragraph of his preface, of which this is a translation : — " The 
 Psalms are pleasant and profitable. A church resounding with sacred melody, is 
 almost a little heaven full of angels. As the Garden of Eden, replenished with 
 trees of life of potent efficacy, and with medicinal plants, so is this book of the 
 psalms of David, which contains a remedy for all the diseases of the soul. The 
 world, and every living creature it contains are the Harp ; man is the Harper and 
 Poet who sings the praise of the wonder working God; and David is one of 
 
Gaelic Translations, 1 659-1 7 15. 63 
 
 the Company who are employed in sweetly and tunefully discoursing about the 
 Almighty King." 
 
 " Little volume move boldly on ; 
 In pure godly strains awaken yonder people ; 
 Salute the hospitable land of the Fingalians, 
 The Highland regions, and the isles of Strangers" (The Hebrides). 
 
 Kirk's Psalm Book has now become extremely rare. He died in 1 692, and 
 was buried in the churchyard of Aberfoyle, under a stone bearing this inscrip- 
 tion: — "Robertus Kirk, A.M., Linguae Hiberniae Lumen." 
 
 II. The Psalter by the Synod of Argyle, 1659-1715. 
 
 An incomplete edition of the Gaelic Psalms was issued under the authority of 
 the Synod of Argyle, in 1659, with this title: — 
 
 "An Ceud Chaogad do Shalmaibh Dhaibhidh. Ar a dtarring as an 
 Eabhra, a Meadar Dhana Gaoidhilg, Le Seanadh Earraghaoidheal. Neoch a 
 dorduigh an seinn a Neaglaisaibh, agus a Dteaghlichaibh, a ghnathuigheas an 
 chanamhain sin is na criochaibh ceudna. (Gallic quotation from Col: 3: 16.) 
 Do chuireadh so a gclo a Nglasgo, le Aindra Ainderson n' Mbliadhanna ar 
 Dtighearna, 1659." Translated thus: — 
 
 "The first fifty of the Psalms of David. Drawn from the Hebrew 
 in the metre of Gaelic Poems, By the Synod of Argyle. Parties who ordained 
 them to be sung in Churches and in Families, who practise that language in 
 the said districts (scrip, quotation.) This was printed in Glasgow by Andrew 
 Anderson in the year of our Lord 1659." 
 
 This version is now very rare. Ten years after the publication of Kirk's 
 Translation, the version of the Synod of Argyle was completed — the remaining 
 loo Psalms having been printed in 1694, m terms °f an enactment by the 
 Assembly, nth November, 1690, — "that it be recommended to the ministers 
 concerned in the Highlands to despatch the whole Paraphrase of the Irish Psalms 
 to the press." On the 8th of March of that year (1694) an Order was issued 
 by the Lords of the Privy Council, forbidding any one except the Synod of 
 Argyle to print this version for the space of nineteen years. And on the 17th 
 
64 The Scottish Metrical Psalms. 
 
 of April of the same year, (1694,), the General Assembly of the Church of 
 Scotland, met at Edinburgh, ordained the following : — 
 
 "Act anent the Irish Psalms : — The General Assembly of this National 
 Church, taking into consideration that there is a complete paraphrase of the 
 whole Psalms in Irish metre, approven and emitted by the Synod of Argyle, 
 who understand the Irish language, conform to an Act of the General Assembly, 
 1690, together with a translation of the Shorter Catechism of this Church, in 
 Irish, bound with the said Psalms in one volume-, and the General Assembly, 
 understanding that in some parts of the National Church, where preaching and 
 prayer are used in Irish, the Psalms are sung at the same diet in a different 
 language, whereby an uniformity in the worship of God is marred, and many of 
 the people deprived of the benefit of praising God in a known tongue : There- 
 fore, as the General Assembly doth hereby appoint that this incongruous 
 way of worshipping God shall be hereafter forborne, so they do recommend 
 to all congregations and families who worship God in the Irish language, to 
 make use of the said paraphrase therein; and also to make use of the foresaid 
 translation of the Shorter Catechism, as an uniform mean of catechising the 
 people." 
 
 The following is the title of this Version as it appeared in 1 7 1 5 : — 
 
 " Sailm Dhaibhidh a Meadar Dhana Gaoidheilg, do reir na Heabhra : Agus 
 na Translasioin is fearr a Mbearla agus Nlaidin, do thionnsgnadh le Seanadh 
 Earraghaoidheal san bhliadhna 1659, agus anois air a ntabhairt gu crich, do 
 chum gu de-anta an seinm a Neaglaisaibh agus a dteaghlachaibh a ghnathuigheas 
 an chanamhain sin, Col. 3. 16. Biodh focal Chriosd na chomhnuidhe ionnuibh 
 gu saidhbhir sa nuile ghliocas ar dteagasg, agus ar munadh dhaoibh a cheile a 
 Salmaibh, agus a bhfonnaibh molta De, agus a gcainticaibh Spioradalta, ag 
 deanamh ciuil don Tighearna le gras ann bhur gcroidheadhaibh. Le ughdarras. 
 Do chuireadh so a ngclo a Navn (Daun?) Edin le Oighreachaibh Aindra 
 Ainderson a Mbliadhna ar Dtighearna, 17 15." l2mo. p.p. 260. 
 
 In English : — " The Psalms of David in the Metre of Gaelic Poems, 
 according to the Hebrew: and the best translations in English and Latin, 
 designed by the Synod of Argyle in the year 1659, and now brought to a 
 conclusion that they may be sung in Churches and in families who practice 
 that language (Col. &c.) "With authority. This was printed in Edinburgh by 
 the Heirs of Andrew Anderson in the year of our Lord 17 1 5." 
 
Gaelic Translations, 1753. 65 
 
 Editions of this version were subsequently printed in Glasgow by James 
 Duncan in 1738, and 1751. 
 
 III. Macfarlane's Psalter, 1753. 
 
 This Psalter is an amended and altered version of the Translation authorised 
 by the Synod of Argyle. Macfarlane excludes many of the Irishisms, and adds 
 forty five of the Paraphrases. It was first printed in 1753 — Title: — 
 
 " Sailm Dhaibhidh ann dan Gaoidhealach do reir na Heabhra, agus an 
 eidir-theangachaidh a's fearr ann Laidin, an Gaoidheilg, 's ann Gaillbhearla. Do 
 thionnsgnadh le Seneadh Earra-Ghaoidheal s a' Bhliadhna, 1659, agus do 
 chriochnaigheadh s an, 1 694, r'an seinn ann Eaglaisibh an Teaghlaichibh 
 Gaoidhealach. 
 
 Agus do ghlanadh anois Mhearachduibh lionmhor clodh-bhualaidh, air iarrtas 
 agus do reir Seolaidh an t'seanaidh cheadna. Le ughdarras. Entered in Stationers' 
 Hall. Clodhbhuailt' agus r'an Reic le loin Orr, Leabhairreiceadoir. Ann Glas- 
 cho. 1753." l2mo. pp. 302. 
 
 English: — "The Psalms of David in Gaelic verse according to the Hebrew, 
 the best translations in Latin, in Gaelic, and in English. Designed by the Synod 
 of Argyle in the year 1659, and finished in 1694, to be sung in churches [and] 
 in Gaelic Families. 
 
 And now purged of many errors of printing, at the command and direction 
 of the said Synod. By Authority. Entered, &c. Printed and sold by John 
 Orr, Bookseller. In Glasgow. 1753." 
 
 The title of the Forty-five Paraphrases attached to this version is : — 
 
 " Laoidhe eidir-theangaicht agus eidir-mhinicht o chuimh-reannaibh eagsamhail 
 do'n Scrioptur naomhtha. Comh-chiuinnicht' agus deasaichte le Buidheann 
 ainmnichte de Airdsheanadh Eaglais Alba. Agus a chuiieadh le Reachd Airds- 
 heanaidh, 1745, fa Bhreitheamhnas nan sinsir r'an sqrudadh. Agus iompoicht 
 anois, gu Gaoidheilg Albannaich; air iarrtus Seanaidh Earra-Ghaoidheal: chum 
 leas coitcheann Gaoidhealtachd Alba: le Alastoir Macpharlain, M.A. Ministeir 
 an t soisgeil ann Cill Mheile airt 's an Cill an Inbhir. Entered in Stationers' Hall. 
 Clodh-bhuailt' agus r'an Reic le Join Orr, Leabhair reiceadoir. Ann Glas-cho. 
 
 *753" P-P-5°~. 
 
 English : — " Hymns translated and explained from parallel verses of the holy 
 
66 The Scottish Metrical Psalms. 
 
 Scriptures. Collected and prepared by a famed number of the General Assembly 
 of the Church of Scotland. And put by the act of the General Assembly of 
 1745, under the judgement of the Elders for revision. And converted now to 
 Albanic Gaelic; at the desire of the Synod of Argyle: for the general welfare 
 of the Gaeldom of Scotland: by Alexander Macfarlane, M.A. Minister of the 
 gospel in Kil-Melfort and Kil-ninver. Entered &c. Printed and sold by John 
 Orr, Bookseller. In Glasgow, 1753." 
 
 The following Act of the Synod of Argyle shews the Authority on which 
 Macfarlane executed this translation of the Paraphrases : — 
 
 " At Inverary, the Fifth Day of August, One Thousand Seven Hundred 
 and Fifty one Years : Sederunt, the Provincial Synod of Argyle. Sessio quinta, 
 hora decima ante meridiem, after Prayer, Roll called and marked; — The Synod 
 having last year recommended to Mr. Alexander MacFarlain to translate into 
 Scottish Gallic, the Scripture Songs lately offered to the consideration of 
 Presbyteries, by the General Assembly of this Church; and he having at a 
 former Sederunt, laid before them a copy of the said Translation ; they appointed 
 a Committee to revise the same. And having now heard and considered the 
 Report of the said Committee, and being very well satisfied therewith ; They 
 appoint the Moderator, in their name, to thank Mr. MacFarlain for the great 
 pains he has taken in making out so just, exact, and beautiful a Translation ; and 
 being convinced, that as the Performance itself is excellently adapted to excite 
 Devotion, the publication thereof will be of great Use in the several Corners of 
 this Church where the Scots Gallic is spoken ; Therefore they earnestly 
 recommend to Mr. MacFarlain to prepare a Copy for the Press with all con- 
 venient speed ; and the rather because they judge his so doing to be a step 
 towards introducing the said Scripture Songs into our public Worship in the 
 Highlands, whenever the Church shall approve of and authorise the same; which 
 this Synod do unanimously wish may soon be the case." Extracted by James 
 Smith, Clk. Dept. 
 
 Editions of this version were repeatedly issued from the press in Glasgow, 
 Perth, Edinburgh, and Inverness. It acquired much more popularity in the 
 North Highlands than in the West; and on the appearance of the version by 
 Smith — which falls next to be noticed — it was almost entirely discarded in the 
 West Highlands. All the editions appear to have the Shorter Catechism attached 
 to them. 
 
Gaelic Translations, 1787. 
 
 67 
 
 IV. Smith's Translation of the Psalms and Paraphrases. 
 
 The following is the title of a new version by Dr. John Smith, Minister of the 
 first charge of Campbelton. It appeared in 1787. 
 
 "Sailm Dhaibhidh, maille ri Laoidhean o'n Scrioptur naomha; chum bhi 
 air an sein ann an aora' Dhia. Air an leasachadh, agus air an cur amach do 
 reir sealaidh, iartais, agus ughdarais Seanaidh Earra-Ghaeil. Le. J. Smith, D.D.. 
 Duneideann, air son C. Elliot, Leabhar-reiceadair, 1787." I2mo. pp. 396. 
 
 English: — "The Psalms of David, along with Hymns from the holy 
 Scriptures -, to be sung in the worship of God. Improved and published 
 according to the direction, request, and authority of the Synod of Argyle. By 
 J. Smith, D.D. Edinburgh, for C. Elliot, Bookseller. 1787" 
 
 This version is considerably altered from any that formerly appeared — all the 
 North country words and Irishisms are excluded, and the metre adapted to the 
 "West country dialect. It contains, in addition to the 150 Psalms, the full com- 
 plement of Paraphrases and Hymns used in the Church of Scotland ; besides the 
 Creed, the Lord's Prayer, and the Ten Commandments in metre. The first 
 edition contained 15 Psalm Tunes, which were not reprinted. This Translation 
 has proved very popular, and has had a much more extensive circulation 
 than any of its predecessors — about 35 or 40 editions having appeared up till 
 1830. 
 
 The Rev. John Smith, D.D., by whom this version was produced, was an 
 eminent antiquarian and Celtic scholar. He was born at Glenorchy, in Argyle- 
 shire, in the year 1747. He attended the usual curriculum of studies for the 
 ministry at the University of St. Andrews; and in 1774 was appointed assistant 
 and successor in the parish of Kilbrandon, Lorn, where he laboured for seven 
 years. During this period he translated for the Society for Propagating Christian 
 Knowledge, " Allein's Alarm to the Unconverted." He was at this time in the 
 prime of life, with a powerful and commanding voice, and most energetic action. 
 He made his services in translating this stirring work subservient to his pulpit 
 labours — preaching it to his people as he carried on the translation — aud thereby 
 occasioned probably the first Protestant revival that ever occurred in the High- 
 lands-, which was designated in the district the " Creadamh Mor" or The Big 
 Faith. In 1781 he became Minister of the first charge of Campbelton. Soon 
 
68 The Scottish Metrical Psalms. 
 
 after his settlement in this charge, he published his Essay on "Gaelic Antiquities ■" 
 " A Dissertation on the Authenticity of the Poems of Ossian" " A Collection of 
 Ancient Poems translated from the Gaelic" and a version of the originals of 
 these translations. About 1783 he was associated with Dr. Stewart, Minister 
 of Luss, in translating the Scriptures into Gaelic, and he wrote besides, a 
 " Summary View and Explanation of the Writings of the Prophets." In 1787 — 
 the year in which his version of the Psalms was issued — he published the " Life 
 of St. Columba, the Apostle of the Highlands," and he was the author of " A 
 View of the Last Judgment." Besides his unwearied labours for the spiritual 
 welfare of his people, he was eager to introduce among them an improved 
 system of husbandry; and with this view, wrote many Essays on the subject, 
 frequently obtaining prizes from the Highland Society. He died 1 807, aged 60. 
 His thrilling appeals, and fearless, thundering denunciations, rendered his pulpit 
 ministrations peculiarly affecting and acceptable to the masses. His admirers 
 amongst the people of his old flock in Kilbrandon greatly lamented his loss when 
 he removed to Campbelton; and not satisfied with the services of any of the 
 clergy of the Establishment around them, they made application to be received 
 into the fellowship of the Reformed Presbyterian Church. Their application was 
 successful, and they exist at the present time as a congregation in that com- 
 munion. 
 
 V. Ross' Psalter, 1807. 
 
 " Sailm Dhaibhidh ann an Dan Gaidhealach do reir na Heabhra agus an 
 eadar-theangaichaidh a's fearr an Laidin, an Gaidhlig, 's an Gaillbheurla, Do 
 thiomsgnadh le Seanadh Earra-Ghaidheall sa' Bliadhna, 1 659, agus do criochnai- 
 cheadh san 1694, ' r ' an se i Qn am Eaglaisibh's ann an Teaghlaichibh Gaidhealach. 
 Air an glanadh a nis o mhearachdaibh lionmhor a' Chlodh-bhualaidh, agus air 
 an a tharrachadh, le ro bheag caochladh air na briathribh, do reir gne sgriobhaidh 
 an t-seann Tiomnaidh agus an Tiomnaidh Nuaidh le Tomas Ros, A.M.. Dunedin 
 Clodh-bhuailte le Tearloch Steuart; agus r'an reic le Ogle agus Aikman, an 
 Dunedin; le M. Ogle, an Glascho; agus le R. Ogle, 295 Holborn an Lunnain, 
 1807." i8mo. pp. 356. 
 
 English: — " The Psalms of David in Gaelic Poetry according to the Hebrew 
 and the best translations in Latin, in Gaelic, and in English, devised by the Synod 
 
Gaelic Translations, 1826. 
 
 69 
 
 of Argyle in the year 1659, an( ^ completed in 1694, to De sun S ' n Churches and 
 in Gaelic Families. Now purged from numerous errors of printing, and altered 
 with little change of words, after the manner of the writing of the Old and New 
 Testament, by Thomas Ross, A.M. Edinburgh, printed by Charles Steuart, and 
 sold by Ogle and Aikman in Edinburgh; by M. Ogle in Glasgow; and by R. 
 Ogle 295 Holburn, in London. 1807" 
 
 Only three Editions of this version appear to have been issued, and the circu- 
 lation has been confined almost entirely to the North Highlands. It is merely an 
 amended edition of Macfarlane's version, with the spelling so altered as to bring 
 it more into conformity with the orthography of the Bible. The Irish words and 
 phrases as they occur, are usually explained in foot-notes, by synonymous Gaelic 
 vocables peculiar to Scotland ; and which, being of the same number of syllables 
 as those for which they are substituted, may be sung in their stead at the pleasure 
 of the worshipper. The Paraphrases were not comprehended in this edition, but 
 they appeared in the edition of 1820, with the same title as that under which 
 they were given by Macfarlane in 1753. 
 
 The Rev. Thomas Ross, A.M., had at one time the ministerial charge of one 
 of the Scottish Churches in Holland. "When the French invaded that country, 
 and the British subjects were compelled to evacuate it, Ross returned to his native 
 land, and was appointed minister of the parish of Loch-Broom. He was a gifted 
 and able scholar, and of high literary tastes and habits. 
 
 VI. The Assembly's Psalter, 1826. 
 
 The first Edition of the Gaelic Psalms, issued with the authority of the 
 General Assembly, appeared in 1826. It was carefully revised from the pre- 
 ceding editions, and printed in 4to. and 8vo. to adapt it for being bound with 
 Bibles of these respective sizes. The following is its title : — 
 
 "Sailm Dhaibhidh; maille ri Laoidhibh air an tarruing o'na Scrioptuiribh 
 Naomha chum bhi air an seinn, ann an aoradh Dhe. Air an Leasachadh, agus 
 air an cur a mach le h-ughdarras Ardsheanaidh Eaglais na h-Alba. Air iarrtus 
 agus costus na cuideachd urramaich a ta chum eolas Criosdaidh a sgaoileadh air 
 feadh Gaeltachd agus Eileana na h-Alba. Duneidin ; Clodh-bhuailte le Donncha 
 Stionsan, 1 826" The Paraphrases had a short separate title, similar to that 
 under which they are referred to in the general title of the book — viz., 
 
"jo The Scottish Metrical Psalms. 
 
 " Laoidhean air an tarruing o na Scrioptuiribh Naomha, chum bhi air an seinn 
 an aoradh Dhe." 
 
 English: — " The Psalms of David; along with the Hymns drawn from the holy 
 Scriptures, to be sung in the worship of God. Improved and published by 
 authority of the General Assembly of the Church of Scotland at the command 
 and expense of the Honourable Society for propagating Christian Knowledge 
 through Gaeldom, and the Islands of Scotland. Edinburgh : Printed by Duncan 
 Stevenson, 1826." 
 
 In 1801 a version was published with the title: — 
 
 " Sailm Dhaibhidh air an deana' nis iomchuidh arson aora' Chriostuidhean. 
 A new Gaelic Version of the Psalms of David, more adapted to Christian Worship, 
 and to the Capacity of plain and illiterate persons, by John Smith, D.D.. Glasgow; 
 Printed by Niven, Napier, £3* Khull, and Sold by J. and J. Duncan, Booksellers, 
 Trongate, 1 80 1." 
 
 This was a new version of the Psalms, more free than that in common use, 
 and formed very much after the model of Watt's Paraphrases of the Psalms. 
 The verse was rendered shorter, and as it was believed more assimilated to bardic 
 composition than the measure of the common version. 
 
Paraphrases ', 1648 till 1781. 
 
 XI. 
 
 Paraphrases, 1648 till 1 78 1. 
 
 NDER the impression that it will be deemed an appropriate supplement 
 to our notices of the Psalms proper, we propose now to direct attention 
 to the "Translations and Paraphrases of several passages of Scripture," 
 which are usually appended to the Psalter for the purpose of being used in divine 
 worship. The proposal of enlarging the Psalmody by annexing sacred songs and 
 paraphrases of other portions of scripture, seems to have engaged the attention 
 of die Assembly at an early date, and to have been frequently brought under 
 their notice at various intervals. Indeed, the old versions of the Psalter usually 
 contain a number of sacred pieces besides the Psalms, such as, "Veni Creator," 
 "The Song of Simeon," &c. And it may have been observed from the preceding 
 notices that the Assembly, whilst carefully superintending the preparation of the 
 present version, were at the same time taking steps to provide the Church with 
 additional matter for praise. Thus we find them, on 28th August, 1647, 
 "recommending that Mr Zachary Boyd be at the pains to translate the other 
 scriptural songs." 
 
 In accordance with this recommendation Boyd produced a work in the follow- 
 ing year, along with his version of the Psalms, viz: — "The Songs of the 
 Old and New Testament in Meeter: By M. Zachary Boyd, Preacher 
 of God's Word. Ephes. 5. 18. 19. — Glasgow : Printed by the Heirs of George 
 Anderson, Anno. 1648." The work contains 1 7 pieces, viz.: — "The Song of 
 Songs;" "The Song of Moses at the Red Sea;" "The Song of Moses a little 
 before his death" "The Song of Deborah;" "The Song of Hannah;" "David's 
 lamentation for Saul and Jonathan-," "The Song of David at the promise of 
 Messias;" "The Song of Isaiah concerning the vineyard;" "Isaiah's Song of 
 thanks for God's mercies;" "Isaiah's Song, inciting to confidence in God;" "The 
 Song of Hezekiah" "The lamentations of Jeremiah" "The Song of Jonah;" 
 "The Song of Habakkuk;" "The Song of Marie;" "The Song of Zacharias ," 
 "The Song of Simeon." Prefixed is an Epistle in the following terms: "To the 
 
JZ The Scottish Metrical Psalms. 
 
 Right Reverend the faithful Ministers of God's work of the Church of Scotland. 
 Right Reverend, it pleased you in the Generall Assembly at Edinburgh anno 
 1647, to take to your consideration the great utility the church of God may have 
 by the Songs contained in holy scriptures -, after due deliberation, it pleased you to 
 ordain that I should labour in that work; In obedience unto you, I have en- 
 deavoured to come as neer to the Text as was possible for me to do •, and those 
 my labours I in all humility offer to be considered by the most learned and most 
 judicious brethren, that the Church having the use thereof may in obedience to 
 the Apostle's precept, Ephes., 5, 18, in Psalmes and Hymnes and Spirituall Songs 
 make melody in their heart to the Lord — Whom I entreat in all humility to direct 
 you in all things by his holy Spirit: So I remain — From Glasgow, the 27 of 
 February 1648, your humble Servant in the Lord, M. Zachary Boyd." The 
 following is Boyd's version of 
 
 THE SONG OF SIMEON, Luke 2. Verse 2. 
 
 Now in thy mercy lettest thou 2. For thy salvation mine eyes 
 
 thine own servant O Lord have seen for great and small, 
 
 At last by death in peace depart 3. Which thou prepared hast before 
 
 according to thy word. the face of people all. 
 
 4. A precious light to lighten all 
 the Gentiles far and neer 
 And als the glory of Isr'l 
 that is thy people dear. 
 
 On the 25th of February, 1648, Mr. John Adamson was instructed by the 
 Commission to " revise Mr. David Leitch's papers of poecie." Mr. Adamson was 
 Principal of Edinburgh University from 1623 till his death in November, 1653. 
 Mr. David Leitch was minister in Ellon, in Aberdeenshire ; and to countenance 
 and encourage him in this work, the Commission, at their meeting in Edinburgh, 
 5th April, 1648, ordered a letter to be written to the Presbytery of Ellon in the 
 following terms: — "Right Reverend and welbeloved brethren, — These are to 
 show you that our brother, Mr David Leich, being employed in paraphrasing the 
 songs of the Old and New Testament, has been in this town some tyme, and 
 forasmuch as he yet is appointed to continue in that employment, our earnest 
 desyre is that yow endevour your selves, jointly for his further encouragement in 
 
Paraphrases, 16860 73 
 
 that work, provided that it be no hindrance to him in his present charge." On the 
 loth of August, 1648, Messrs. John Adamson and Thomas Craufurd were 
 instructed by the Assembly "to revise the labours ef Mr Zichary Boyd, upon the 
 other Scripturall Songs." At Edinb., on 1st January, 1650, the Commission 
 returned their "heartie thanks to Messrs John Adamson, Zachary Boyd and 
 Robert Lowrie, for their paines and usefull labours in the translation of the Psalms 
 and other Scriptural Songs in meeter." And at Edinburgh, 22nd Febry., 1650 — 
 "The Commission understanding that Mr. Robert Lowrie has taken some pains in 
 putting the Scripturall Songs in meeter, they therefore desire him to present his 
 labours therein to the Commission at their next meeting." Mr. R03ERT Lowrie 
 was one of the ministers of Edinburgh. Having conformed at the Restoration, he 
 was appointed Dean of Edinburgh, and in 167 1 he was advanced to be Bishop of 
 Brechin. He died in 1677. 
 
 Mr. Leitch, before he became minister of Ellon, had been a Professor in 
 King's College, Aberdeen. He pronounced a funeral oration, in Latin, 9th April, 
 1635, on the death of Bishop Patrick Forbes. He was the author of several 
 learned poems, and was one of the Chaplains to King Charles II., and also of 
 the army that went into England. Of Mr. Thomas Crawford there seems no 
 biographical information. He is believed to have been the author of a work 
 entitled "SPIRITUAL SONGS, or Holy Poems, a Garden of true Delight, 
 containing all the Scripture Songs that are not in the Book of Psalms, together 
 with several sweet Prophetical and Evangelical Scriptures, meet to be composed 
 into Songs : Translated into English Meeter, and fitted to be sung with any of the 
 common tunes of the Psalms. Done at first for the Author's own Recreation; 
 But since Published, (before in part but now more compleat) to be as a Supple- 
 ment to the Book of Psalms, out of the same rich Store-house, a further Help 
 to the Spiritual Solace of his Christian Friends, and digested into Six Books, 
 according to the Order and Distinction of the Books of " Scripture" &c. — 
 Edinburgh : Printed by the Heir of Andrew Anderson, Printer to His most 
 Sacred Majesty, for John Gibson, Merchant in Glasgow, Anno Dom. 1 686." In 
 " The Preface to the Reader" the Poet says, " he hath allowed himself no greater 
 Hbertie than that hath been used in our latest Paraphrase of the Psalms, which he 
 took for his model, as questionless, (complexly taken) for smoothness with close- 
 ness to the Text (which was mainly designed in the composure), the best he had 
 seen extant in our Tongue, and with much diligence revised, ere it came the 
 
74 
 
 The Scottish Metrical Psalms. 
 
 length of publick approbation." And further, "When it shall be thought fit 
 (as was intended) by this Church, to adjoin the rest of the Scriptural Songs to the 
 Book of Psalms for Publick use, and an approved Paraphrase shall be framed or 
 pitched on for that purpose, it may be considered how many are to be reckoned 
 of that number, which he will not take upon him to determine." 
 
 It does not appear that any of these Scriptural Songs were ever authoritatively 
 given to the public — no further notice is taken of them in the minutes of the 
 Commission. The project seems to have gone to rest for nearly half-a-century. 
 At length deliberations were resumed. Some progress must have been made in 
 the work prior to 1706. On April 8th of that year we have the following "Act 
 and recommendation concerning the Scripture Songs:" — "The General Assembly 
 having heard and considered an overture transmitted to them from the Committee 
 for Overtures, to whom it was remitted to consider the reference of the Com- 
 mission of the late General Assembly in relation to the Scriptural Songs, they 
 did and hereby do recommend it to the several Presbyteries of the Church to 
 endeavour to promote the use of these songs in private families within their bounds, 
 according to the recommendation of the late Assembly; and for facilitating the 
 Assembly's work in preparing the said songs for public use, the Assembly hereby 
 do recommend it to Presbyteries to buy up copies of the said songs that are printed 
 and to be sold here at Edinburgh, and ordain the report of the committees ap- 
 pointed by the Commission of the late Assembly to revise these songs, with the 
 amendments made thereupon by the Committee that met at Glasgow, to be 
 printed and transmitted to the several Presbyteries, that they may consider the same 
 and compare them with the book itself ; and the General Assembly recommends 
 it to the said Presbyteries also diligently to compare these songs with the original 
 texts, and to make what further amendments they shall see needful upon the said 
 printed copies of these songs, both as to the translation and metre, keeping always 
 to the original text." 
 
 1707, April, 21. — "Act concerning the Scriptural Songs. — The General Assembly, 
 upon report of their Committee for Overtures who were appointed to receive the 
 report of those named to put in order the remarks of Presbyteries upon the version 
 of the Scriptural Songs, finding that but very few Presbyteries have sent in their 
 remarks upon these songs, and that even those who have made any remarks upon 
 them judge the said version not yet fit for public use — do therefore recommend it 
 to the several Presbyteries to be careful yet to revise the said songs, and transmit 
 
Paraphrases, 1 747. 
 
 75 
 
 their opinion thereanent to the next Assembly ; and in the meantime appoints those 
 who were nominated by the Commission of the late General Assembly to revise 
 these songs at Edinburgh, yet to meet, and again revise the same, and report to 
 the next General Assembly; and adds Mr. John M'Bryde to that Committee." 
 
 I708, April 27. — "Act and Reference concerning the Publishing a Version of the 
 Scriptural Songs. — The General Assembly do instruct and appoint their Commission 
 maturely to consider the printed version of the Scripture Songs, with the remarks 
 of Presbyteries thereupon -, and after examination thereof they are hereby autho- 
 rised and empowered to conclude and establish that version, and to publish and 
 emit it for the public use of the Church, as was formerly done of the like occasion, 
 and when our version of the Psalms was published in the year 1649; and seeing 
 there are many copies of the said version lying on the author's hand, it is recom- 
 mended to ministers and others to buy the same for private use in the meantime." 
 
 We are not aware that any practical result followed this enactment. The 
 printed minutes of the Assembly contain no reference to the subject until the 
 meeting in May, 1745, when it seems that the services of versifiers and paraphrasts 
 had been made available — services which have resulted in the collection now in 
 use. 
 
 1745) May 18. — "Act and Overture about some Pieces of Sacred Poesy. — The 
 General Assembly had laid before them, by their committee, some pieces of sacred 
 poesy, under the title of Translations and Paraphrases of several passages of sacred 
 Scripture, composed by private persons; and though the Assembly have not 
 sufficient time to consider these poems maturely, so as to approve or disapprove of 
 them, yet they judge the same may be printed ; and do remit the consideration of 
 them to the several Presbyteries, in order to their transmitting their observations to 
 the next General Assembly, that they or any subsequent Assembly may give such 
 orders about the whole affair as they shall judge for edification; and the Assembly 
 appoint this their resolution to be prefixed to the impression." 
 
 1747, May 15. — "Overture about the Psalmody. — The General Assembly, 
 considering the overture with respect to the Translations and Paraphrases of several 
 pieces of sacred Scripture, did agree to appoint the committee which formerly had 
 this affair under consideration, to meet at the times in which they were in use to 
 meet before, viz., in the Society Hall, upon Tuesday before each quarterly meeting 
 of the Commission, at ten o'clock, forenoon, and at other times and places as they 
 see cause; and appoint that all instructions relating to it that have been sent up to 
 
y6 'The Scottish Metrical Psalms. 
 
 the Assembly shall be laid before them, and that the Presbyteries shall send up 
 what further instructions they think proper to the said committee, who shall 
 report the same with their opinion to the next Assembly." 
 
 On May 21, 1748, the Committee for Overtures reported, and the Assembly 
 remitted the Paraphrases, with proposed amendments, to the committee appointed 
 by preceding Assemblies, adding Mr George Blackwell to their number. 
 
 On May 19, 1749, it was ascertained that several Presbyteries had proposed 
 amendments of the Translations and Paraphrases, but that the greatest number had 
 sent up no opinion; and that, in consequence of the confusion of the late 
 rebellion, many Presbyteries had lost their copies. The matter was accordingly 
 again remitted to the committee, with instructions to consider the amendments 
 suggested ; and if approved, to have a new impression printed, and copies 
 forwarded to Presbyteries. 
 
 May 21, 1750. — The collection of Paraphrases, &c, having been reprinted 
 with amendments, the Assembly ordered its transmission to the several Presby- 
 teries. 
 
 1 751, May 20. — "Overture anent the Psalmody. — The General Assembly finding 
 that several of the Presbyteries have not sent up any opinion to this Assembly 
 concerning the Psalmody, notwithstanding a new edition with amendments of the 
 Translations and Paraphrases of Sacred Scripture was transmitted to them, do 
 again transmit the same, requiring such Presbyteries as have hitherto been deficient 
 to send up their opinions to the next Assembly; and in the meantime, the 
 Assembly recommends the said Psalmody to be used in private families, and that 
 the Presbyteries be careful to have a sufficient number of copies of the said last 
 edition thereof, within their bounds." 
 
 After protracted and careful investigation into the merits of a great many 
 selected pieces of sacred poetry, not a few of which had been considerably altered 
 and amended, the collection was published in 1 78 1, under this title: — 
 
 "Translations and Paraphrases in Verse, of several Passages of Sacred Scripture. — 
 Collected and prepared by a Committee of the General Assembly of the Church 
 of Scotland, in order to be sung in Churches. (Design of the burning bush). 
 Nee tamen consumebatur. Edinburgh : Printed and sold by J. Dickson, printer to 
 the Church of Scotland." Prefixed to the work is the following Act of 
 Assembly : — 
 
 "At Edinburgh, 1st June, 1781. — Sess. 8. — There was produced, read, and 
 
Paraphrases, 178 1. 77 
 
 agreed to by the General Assembly, the Report of the Committee concerning the 
 "Translations and Paraphrases, in verse, of several Passages of Sacred Scripture," 
 which had been prepared by a committee of a former Assembly ; and the General 
 Assembly, in terms of said report, did and hereby do appoint these "Translations 
 and Paraphrases" to be transmitted to the several Presbyteries of this Church, in 
 order that they may report their opinion concerning them to the ensuing General 
 Assembly ; and in the meantime, they allow this collection of sacred poems to be 
 used in public worship in congregations where the minister finds it for edification. 
 The General Assembly likewise renew the appointment of the Committee, with 
 power to judge of any corrections or alterations of these poems that may be 
 suggested previous to their transmission, and with direction to cause a proper 
 number of copies, with such corrections as they may approve, to be printed, 
 for the consideration of Presbyteries and for public use. They ordain the expense 
 already incurred by printing this collection for the inspection of the members of 
 this Assembly to be defrayed out of the public funds of the Church. And in 
 order to prevent it from being afterwards printed in a careless and incorrect 
 manner, they authorise and appoint the printer to the Church to print and publish 
 it for sale, under the direction of the committee. And that he may be enabled to 
 sell the copies at a moderate price, the General Assembly did and hereby do grant 
 to him the exclusive privilege of printing and publishing this collection of 
 Translations and Paraphrases for the term of five years." Extracted by John 
 Drysdale, CI. Ecc, Scot. (By an Act in the year 1786, the General Assembly 
 renewed this exclusive privilege to the printer to the Church, for nine years from 
 that date). 
 
 The following advertisement is appended to the collection : — "As it has been 
 the general sentiment of devout persons that it would be of advantage to enlarge 
 the Psalmody in public worship, by joining with the Psalms of David some other 
 passages of Scripture, both from the Old and New Testaments, this design has 
 been at several times under the deliberation of the Church of Scotland. In 
 consequence of an Act of the General Assembly, appointing a committee to 
 prepare some Paraphrases of sacred writ in verse for this purpose, a collection of 
 such Paraphrases was published in the year 1745, and has been used in several 
 churches in public worship. 
 
 "It having been represented to the General Assembly, in the year 1775, that it 
 was proper this collection should be revised and some additions made to it, a 
 
78 
 
 The Scottish Metrical Psalms. 
 
 committee was appointed, with instructions to receive and consider any corrections 
 or additional materials that might be laid before them. 
 
 "By this Committee the collection now published has been prepared. All the 
 Translations and Paraphrases which had appeared in the former publication are in 
 substance retained, but they have been revised with care. Many alterations, and 
 it is hoped improvements, are made upon them. A considerable number of new 
 Paraphrases are added. They are all now arranged according to the order in 
 which the several passages of Scripture lie in the Bible, and a few hymns are 
 subjoined." 
 
 It is believed that the following list will be deemed interesting and valuable, as 
 a record of the names of those to whose pious labours the Church is indebted for 
 the portion of its Psalmody known as the " Paraphrases." These labours have 
 been long gratefully appreciated, and will not soon be forgotten. 
 
 10, 
 
 Paraphrases. 
 
 " Let heav'n arise, let earth appear, 
 
 said the Almighty Lord:" 
 " O God of Bethel ! by whose hand 
 
 thy people still are fed ;" 
 " Naked as from the earth we came, 
 
 and enter'd life at first ;" 
 " How still and peaceful is the grave ! 
 
 where, life's vain tumults past," 
 " Though trouble springs not from the dust, 
 
 nor sorrow from the ground;" 
 " The rush may rise where waters flow, 
 
 and flags beside the stream;" 
 " How shall the sons of Adam's race 
 
 be pure before their God ? " 
 " Few are thy days, and full of woe, 
 
 O man, of woman born!" 
 "Who can resist th' Almighty arm 
 
 that made the starry sky ? " 
 " In streets, and op'nings of the gates, 
 
 where pours the busy crowd," 
 
 Authors. 
 
 . Watts ; altered by Cameron. 
 
 . Doddridge; altered by Logan. 
 
 . Watts ; altered by Cameron. 
 
 Blair ; some alterations by Cameron. 
 
 . Watts ; much altered. 
 
 . Author unknown ; ascribed to Watts 
 
 without sufficient data. 
 . Watts ; slightly altered by Cameron. 
 
 . Logan. ( 'Afp. XII. J. 
 
 Logan. 
 
 . Logan. 
 
Paraphrases, 1781. 
 
 79 
 
 Paraphrases. 
 
 11. " O happy is the man who hears . 
 
 instruction's warning voice ;" 
 
 12. "Ye indolent and slothful! rise, . 
 
 View the ant's labours, and be wise;" 
 
 1 3. " Keep silence, all ye sons of men, 
 
 and hear with rev'rence due;" 
 
 1 4. " While others crowd the house of mirth, 
 
 and haunt the gaudy show," 
 
 1 5. " As long as life its term extends, . 
 
 Hope's blest dominion never ends;" 
 
 16. " In life's gay morn, when sprightly youth 
 
 with vital ardour glows," 
 
 17. " Rulers of Sodom! hear the voice 
 
 of heav'n's eternal Lord;" 
 
 18. "Behold! the mountain of the Lord 
 
 in latter days shall rise " 
 
 19. "The race that long in darkness pin'd 
 
 have seen a glorious light;" 
 
 20. " How glorious Sion's courts appear, 
 
 the city of our God ! " 
 
 21. "Attend, ye tribes that dwell remote, 
 
 ye tribes at hand, give ear;"' 
 
 22. "Why pour' st thou forth thine anxious plaint, . 
 
 despairing of relief," 
 
 23. "Behold my Servant! see him rise 
 
 exalted in my might!" 
 
 24. "Ye heav'ns send forth your song of praise ! , 
 
 earth, raise your voice below!" 
 
 25. " How few receive with cordial faith 
 
 the tidings which we bring?" 
 
 26. "Ho! ye that thirst, approach the spring 
 
 where living waters flow:" 
 
 27. " Thus speaks the high and lofty One ; . 
 
 ye tribes of earth, give ear ;" 
 
 28. "Attend, and mark the solemn fast 
 
 which to the Lord is dear;" 
 
 Authors. 
 
 Logan. 
 
 Dr. Martin. 
 
 Watts ; greatly altered. 
 
 Cameron. 
 
 Watts ; slightly altered. 
 
 Dr. Blacklock. 
 
 Cameron. 
 
 Logan. 
 
 Dr. John Morrison. 
 
 Watts; slightly altered by Blair. 
 
 Morrison. 
 
 Watts; considerably altered. 
 
 Anonymous; altered by Logan. 
 
 Watts ; greatly altered. 
 
 Rev. William Robertson. 
 
 Anonymous ; altered by Cameron. 
 
 Morrison and Logan. 
 
 Morrison and Logan. 
 
8o 
 
 The Scottish Metrical Psalms. 
 
 
 Paraphrases. 
 
 Authors. 
 
 29. 
 
 " Amidst the mighty, where is he . 
 who saith, and it is done?" 
 
 Morrison. 
 
 30- 
 
 " Come, let us to the Lord our God 
 with contrite hearts return;" 
 
 Morrison. 
 
 31- 
 
 " Thus speaks the heathen : How shall man . 
 the Pow'r Supreme adore?" 
 
 Logan. 
 
 3 2 - 
 
 " What though no flow'rs the fig-tree clothe, . 
 though vines their fruit deny," 
 
 Anonymous ; altered by Cameron. 
 
 33- 
 
 " Father of all ! we bow to thee, . 
 who dwell'st in heav'n ador'd;" 
 
 Blair. 
 
 34- 
 
 " Thus spoke the Saviour of the world, . 
 and rais'd his eyes to heav'n :" 
 
 Blair ; slightly altered by Cameron. 
 
 35- 
 
 " 'Twas on that night, when doom'd to know . 
 The eager rage of ev'ry foe," 
 
 Morrison. 
 
 36. 
 
 " My soul and spiiit, fill'd with joy, 
 my God and Saviour praise," 
 
 Anonymous ; altered by Cameron. 
 
 37- 
 
 " While humble shepherds watch'd their flocks 
 in Bethl'hms plains by night," 
 
 Anonymous. 
 
 38. 
 
 " Just and devout old Simeon liv'd ; 
 to him it was reveal'd," 
 
 Ascribed to Logan. 
 
 39- 
 
 " Hark, the glad sound, the Saviour comes ! 
 
 Doddridge ; slight alterations by 
 
 
 the Saviour promis'd long;" 
 
 Cameron. 
 
 40. 
 
 " The wretched prodigal behold . 
 in mis'iy lying low," 
 
 Watts ; greatly altered by Cameron. 
 
 41. 
 
 " As when the Hebrew prophet rais'd . 
 the brazen serpent high," 
 
 Watts ; greatly altered by Cameron. 
 
 42. 
 
 " Let not your hearts with anxious thoughts . 
 
 Robertson ; much altered by 
 
 
 be troubled or dismay'd ;" 
 
 Cameron. 
 
 43- 
 
 " You now must hear my voice no more ; 
 
 Robertson ; much altered by 
 
 
 my Father calls me home ;" 
 
 Cameron. 
 
 44. 
 
 " Behold the Saviour on the cross, 
 a spectacle of woe !" 
 
 Blair. 
 
 45- 
 
 " Ungrateful sinners ! whence this scorn . 
 of God's long-sufFring grace?" 
 
 Blair ; altered by Cameron. 
 
 46. 
 
 " Vain are the hopes the sons of men 
 upon their works have built;" 
 
 Watts ; altered by Cameron. 
 
Paraphrases, 1 78 1 . 
 
 81 
 
 Paraphrases. 
 
 47. " And shall we then go on to sin, . 
 
 that grace may more abound?" 
 
 48. " Let Christian faith and hope dispel . , 
 
 the fears of guilt and woe ;" 
 
 49. "Though perfect eloquence adorn'd 
 
 my sweet persuading tongue," 
 
 50. " When the last trumpet's awful voice . . 
 
 this lending earth shall shake," 
 J I. " Soon shall this earthly frame, dissolv'd, 
 in death and ruins lie ;" 
 
 52. "Ye who the name of Jesus bear, . . . 
 
 his sacred steps pursue;" 
 
 53. "Take comfort, Christians, when your friends 
 
 in Jesus fall asleep;" 
 
 54. " I'm not asham'd to own my Lord, 
 
 or to defend his cause," 
 
 55. " My race is run ; my warfare's o'er; 
 
 the solemn hour is nigh," 
 
 56. " How wretched was our former state, . 
 
 when, slaves to Satan's sway," 
 
 57. " Jesus, the Son of God, who once 
 
 for us his life resign'd," 
 
 58. "Where high the heav'nly temple stands, 
 
 The house of God not made with hands," 
 
 59. " Behold what witnesses unseen 
 
 encompass us around;" 
 
 60. " Father of peace, and God of love ! 
 
 we own thy pow'r to save," 
 
 61. " Bless'd be the everlasting God, . 
 
 the Father of our Lord;" 
 
 62. "Lo! in the last of days behold . 
 
 a faithless race arise ;" 
 
 63. " Behold th' amazing gift of love . 
 
 the Father hath bestow'd" 
 
 64. " To him that lov'd the souls of mtn, 
 
 and wash'd us in his blood," 
 
 Authors. 
 Watts ; altered by Cameron. 
 
 Logan. 
 
 Randall ; slightly altered by 
 
 Cameron. 
 Anonymous ; altered by Cameron, 
 
 Watts ; greatly altered by Cameron. 
 
 Anonymous ; altered by Cameron. 
 
 Logan. 
 
 Watts ; slight alterations by 
 
 Cameron. 
 Watts ; considerably altered by 
 
 Cameron. 
 Watts ; greatly altered by Cameron. 
 
 Blair ; altered by Cameron. 
 
 Logan. 
 
 Anonymous ; altered by Cameron. 
 
 Supposed by Watts; altered by 
 
 Cameron. 
 Watts ; slight alterations by 
 
 Cameron. 
 Dr. John Ogilvie. 
 
 Watts ; much altered by Cameron. 
 
 Anonymous. 
 
82 
 
 The Scottish Metrical Psalms. 
 
 Paraphrases. 
 
 65. "Behold the glories of the Lamb . 
 
 amidst his Father's throne;" 
 
 66. " How bright these glorious spirits shine ! 
 
 whence all their white array?" 
 
 67. "Lo! what a glorious sight appears 
 
 to our admiring eyes!" 
 
 Authors. 
 
 . Watts; enlarged and altered by 
 Cameron. 
 
 . Watts; enlarged and re-modelled 
 by Cameron. 
 
 . Embracing two by Watts ; altered 
 by Cameron. 
 
 H^ 
 
 1. "When all thy mercies, O my God!" . 
 
 2. " The spacious firmament on high," 
 
 3. "When rising from the bed of death," . 
 
 4. " Blest morning ! whose first dawning rays" 
 
 5. " The hour of my departure's come ;" 
 
 Addison. 
 Addison. 
 Addison. 
 Watts ; slightly altered, and 
 
 doxology added. 
 Logan. 
 
 A few particulars may be given of the individuals whose names occupy this 
 honoured position. We have already briefly noticed Dr. Isaac Watts, when 
 directing attention to his elaborate version of the Psalms. By referring to the 
 above list, it will be seen that twenty-three of the Paraphrases, besides one Hymn, 
 originally emanated from his busy pen, — all, however, altered to a greater or less 
 degree by other authors, — chiefly by Cameron. 
 
 Rev. William Cameron was born in 1751. Having studied for the minisiry 
 in the Church of Scotland, he was in due time licensed to preach the Gospel, and 
 in 1785 was ordained to the pastoral charge of the parish of Kirknewton, in the 
 county of Linlithgow, where he laboured till his death, which took place in 
 Kirknewton Manse, on the 17th of November, 18 1 1, in the 60th year of his age, 
 and the 26th of his ministry. His poetical talents were of no mean order. His 
 first work, a "Collection of Poems," was printed at Edinburgh in 1 781, and a 
 posthumous volume appeared in 1 8 1 3. His song on the restoration of the 
 forfeited estates, 1 784, — beginning, "As o'er the Highland hills I hied," and 
 adapted to the fine old tune — " The Haughs o' Cromdale" — is excellent, and was 
 enthusiastically received. Two of the Paraphrases are entirely his own compo- 
 sition, whilst thirty-one have been more or less altered by him. 
 
Paraphrases, 1 781. 83 
 
 Philip Doddridge, D.D., a famous Nonconformist divine, was born in London 
 in 1702, and was successively minister at Kirkworth, Market Harborough, and 
 Northampton. Having repaired to Lisbon for the benefit of his health, he died 
 there in 1751. He acquired a great and deserved reputation, which has been 
 extended and perpetuated by his works, the principal of which are "The Family 
 Expositor," "The Rise and Progress of Religion in the Soul," "The Life of 
 Colonel Gardiner," and "Hymns." Two of the Paraphrases have been altered 
 from his productions. 
 
 Rev. John Logan was born in 1 748, at Soutra, parish of Fala, Mid-Lothian. 
 He was the son of a small farmer, a member of the Burgher Communion, who 
 intended him for the ministry of that religious sect, but he himself preferred taking 
 orders in the Established Church. Having received an elementary education at 
 the parish school of Gosford, in East-Lothian, he removed to the University of 
 Edinburgh, where he completed his Theological course in 1 768. After being 
 licensed by the Presbytery of Edinburgh, he acquired considerable popularity as a 
 preacher, and was ordained minister of the parish of South Leith in 1773. 
 Having laboured in this charge for a considerable period, he removed to London, 
 where he devoted himself to literary pursuits, and died after a lingering illness on 
 December 28, 1788, in the 40th year of his age. Soon after entering the 
 Edinburgh University he had contracted an intimacy with a fellow-student — the 
 tender and ingenious Michael Bruce. Both these young men were warmly 
 attached to the cultivation of poetry, and congeniality of feeling and similarity of 
 pursuits, resulted in their close and familiar companionship. Bruce, who was of a 
 delicate constitution was cut off by consumption, on July 6th, 1767, at the early 
 age of 21. Soon after his death, his poems were revised and corrected by his 
 friend Logan, who published them at Edinburgh in 1770, with a preface, inserting 
 several poems of his own without specifying them. In 1 78 1, Logan issued a 
 volume of poetry, which attracted much attention. In this collection he reprinted 
 several of the pieces which he had formerly given to the world, along with those 
 of Bruce. A painful charge rests against his memory regarding the real author- 
 ship of some of these pieces, and also respecting the use he made of a copious 
 manuscript of Bruce's poetry, intrusted to him after the publication of the first 
 volume. The beautiful "Ode to the Cuckoo," the episode of "Levina" in the 
 poem of "Loch Leven," the "Ode to Paoli," and the "Eclogue after the manner 
 of Ossian," which, it is declared, are clearly ascertained to have been the com- 
 
84 The Scottish Metrical Psalms. 
 
 position of Bruce, were subsequently claimed by Logan's biographer as his. Logan 
 himself appears to have put forth some pretensions to being the author of the 
 "Ode to the Cuckoo," and in July, 1782, applied for an interdict in the Court of 
 Session against John Robertson, printer in Edinburgh, and William Anderson, 
 bookseller, and afterwards Provost of Stirling, who were about to bring out an 
 edition of Bruce's works, containing the poems mentioned, which interdict was 
 removed in the succeeding August, Logan not being able to substantiate his pleas. 
 The entire authorship of ten of the Paraphrases and one Hymn is ascribed to 
 Logan, besides the alteration of two of the Paraphrases, and the joint-authorship 
 of other two along with Morrison. (App. XII.). 
 
 Rev. Robert Blair was the eldest son of Rev. David Blair, one of the 
 ministers of Edinburgh, and chaplain to the King, was born at Edinburgh in 1699, 
 and studied for the Church at the University of his native city. On January 5, 
 I78 1, he was ordained minister at Athelstaneford, in East-Lothian, where he 
 continued till his death, which occurred, through fever, on February 4th, 1746, 
 in the 47th year of his age. Blair was the sole author of two of the Paraphrases, 
 and of the groundwork of other four — alterations on which have been effected by 
 Cameron. He also produced a variety of minor pieces. But his fame is chiefly 
 associated with the beautiful poem, "The Grave," which is one of the standard 
 classics of English literature. 
 
 Rev. Dr. Martin, the author of the 1 2th Paraphrase, was minister of 
 Monimail, in Fifeshire. 
 
 Thomas Blackxock, D.D., the author of the 16th Paraphrase, was bom at 
 Annan, in Dumfriesshire, Nov. 10, 172 1. In early infancy he had the misfortune 
 to lose his eyesight through the smallpox. His father anxiously devoted his 
 leisure time to his instruction, reading to him useful and interesting books, 
 principally poetical. He manifested a taste for poetry at a very early age, and 
 composed some pieces when only about twelve years old. In his 19th year his 
 father was accidentally killed, shortly after which the young poet removed to 
 Edinburgh, and attended the Grammar School and University, Dr. John Stevenson 
 having kindly taken upon himself the charge of his education. In 1746, a volume 
 of his verses was published in Glasgow; and another in Edinburgh in 1754. In 
 1759 ne was licensed by the Presbytery of Dumfries, and speedily acquired high 
 reputation as a pulpit orator. He was ordained minister of the parish of Kirkcud- 
 bright in I762, but, on account of his blindness, the people of the parish refused 
 
Paraphrases, 1 78 1 . 
 
 85 
 
 to acknowledge him as their pastor. A lawsuit ensued, which, after two years, 
 was compromised by Blacklock retiring on a moderate annuity. In 1764 he 
 repaired to Edinburgh, where he received young boarders into his house, and 
 superintended their education. He died from fever in 1 79 1. 
 
 John Morrison, D.D., was a native of Aberdeenshire, born about the year 
 1748, and became minister of Canisby, in the county of Caithness. The Para- 
 phrases written by him, 5 in number — besides two, the authorship of which he 
 shares with Logan — are among the finest in the collection, and convey a favourable 
 opinion of his poetical talents. Several effusions of his youthful muse appeared in 
 the Edinburgh Weekly Magazine. After his settlement as a minister, he devoted 
 himself exclusively to his ministerial work. He died on the 12th June, 1798, in 
 the 49th year of his age, and 1 8th of his ministry. 
 
 Rev. William Robertson was minister of the Old Greyfriars Church, 
 Edinburgh, and father of Principal Robertson, the celebrated historian. He died 
 in the year 1743. He was the sole author of the 25th Paraphrase; and other 
 two, the 42nd and 43rd, were originally written by him, but in their present state 
 were altered by Cameron. 
 
 Randall, of Stirling, father of the late Dr. Davidson, one of the ministers of 
 Edinburgh, was the original author of the 49th Paraphrase, which has been 
 altered by Cameron. 
 
 John Ogilvie, D.D., was the son of the Rev. Mr. Ogilvie, one of the 
 ministers of Edinburgh, where he was born about 1733- He received his 
 education at the Marischal College of that city, which afterwards honoured him 
 with the degree of doctor in divinity. In 1759 he was ordained minister of 
 Midmar, Aberdeenshire, where he continued till his death, in 18 14. He was the 
 author of the 62nd Paraphrase, and a great variety of works, chiefly poetical — 
 scarcely one of which is known to the general reader, even by name, at the 
 present day. 
 
 Joseph Addison, the author of the first three hymns, and a celebrated essayist 
 and miscellaneous writer, was born on May I, 1672, at Milston, in "Wiltshire — 
 the son of Dr. Lancelot Addison. Besides publishing a variety of works, both in 
 prose and poetry, he was a liberal contributor to the Tatler, Spectator, and Guardian. 
 His poetry is now little read, but his prose works have a special charm and a last- 
 ing worth •, and as the first and best examples of a new style, they hold a high 
 place in the history of English literature. 
 
86 The Scottish Metrical Psalms. 
 
 We give the following as specimens of the alterations to which the Paraphrases 
 
 by Dr. Watts have been subjected at the hand of Cameron : — 
 
 By Watts. 
 
 Altered bv Cameron. 
 
 Hymn 40. (L.M.) Booh I. 
 
 Paraphrase 66. 
 
 1 . " What happy men, or angels, these 
 
 I. How bright these glorious spirits shine! 
 
 " That all their robes are spotless white ? 
 
 whence all their white array? 
 
 " Whence did this glorious troop arrive 
 
 How came they to the blissful seats 
 
 "At the pure realms of heavenly light?" 
 
 of everlasting day? 
 
 2. From tort'ring racks and burning fires, 
 
 2. Lo ! these are they from suff 'rings great 
 
 And seas of their own blood they came ; 
 
 who came to realms of light, 
 
 But nobler blood has wash'd their robes, 
 
 And in the blood of Christ have wash'd 
 
 Flowing from Christ the dying Lamb. 
 
 those robes which shine so bright. 
 
 3. Now they approach the Almighty throne, 
 
 3. Now, with triumphal palms they stand 
 
 With loud hosannas night and day, 
 
 before the throne on high, 
 
 Sweet anthems to the great Three One 
 
 And serve the God they love amidst 
 
 Measure their blest eternity. 
 
 the glories of the sky. 
 
 4. No more shall hunger pain their souls, 
 
 4. His presence fills each heart with joy 
 
 He bids their parching thirst be gone, 
 
 tunes ev'ry mouth to sing ; 
 
 And spreads the shadow of his wings 
 
 By day, by night, the sacred courts 
 
 To screen them from the scorching sun. 
 
 with glad hosannas ring. 
 
 5. The Lamb that fills the middle throne 
 
 5. Hunger and thirst are felt no more, 
 
 Shall shed around his milder beams, 
 
 nor suns with scorching ray; 
 
 There shall they feast on his rich love, 
 
 God is their sun, whose cheering beams 
 
 And drink full joys from living streams. 
 
 diffuse eternal day. 
 
 6. Thus shall their mighty bliss renew 
 
 6. The Lord which dwells amidst the throne 
 
 Thro' the vast round of endless years, 
 
 shall o'er them still preside ; 
 
 And the soft hand of sovereign grace 
 
 Feed them with nourishment divine, 
 
 Heals all their wounds and wipes their 
 tears. 
 
 and all their footsteps guide. 
 
 
 7. 'Mong pastures green he'll lead his flock 
 
 
 where living streams appear; 
 
 
 And God the Lord from ev'iy eye 
 
 
 shall wipe off ev'ry tear. 
 
Paraphrases, I J 8 1 . 
 
 87 
 
 By Watts. 
 Hymn 103. (CM.) Book I. 
 
 1. I'm not asham'd to own my Lord, 
 
 Or to defend his cause, 
 Maintain the honour of his word, 
 The glory of his cross. 
 
 2. Jesus my God, I know his name, 
 
 His name is all my trust, 
 Nor will he put my soul to shame, 
 Nor let my hope be lost. 
 
 Altered by Cameron. 
 Paraphrase 54. 
 
 1. I'm not ashamed to own my Lord, 
 
 or to defend his cause, 
 Maintain the glory of his cross, 
 and honour all his laws. 
 
 2. Jesus my Lord! I know his name, 
 
 his name is all my boast; 
 Nor will he put my soul to shame, 
 nor let my hope be lost. 
 
 Firm as his throne his promise stands, 
 
 And he can well secure 
 What I've committed to his hands, 
 
 Till the decisive hour. 
 Then will he own my worthless name 
 
 Before his Father's face, 
 And in the new Jerusalem 
 
 Appoint my soul a place. 
 
 1 know that safe with him remains, 
 
 protected by his power, 
 What I ve committed to his trust, 
 
 till the decisive hour. 
 Then will he own his servant's name 
 
 before his Father's face, 
 And in the New Jerusalem 
 
 appoint my soul a place. 
 
88 
 
 The Scottish Metrical Psalms. 
 
 XII. 
 
 Hymns, 
 
 Y the adoption of the collection of " Translations and Paraphrases," 
 the Scottish Church became possessed of a manual of praise, consisting 
 of 62 sacred songs, besides the 150 Psalms of David. Nevertheless 
 the desire has long been cherished — increasing in intensity — to have this number 
 still further augmented, and another selection, consisting of a greater variety of 
 pieces, approved and adopted for use in the services of the sanctuary. Some of 
 the Dissenters have taken the initiative in this matter. The large and influential 
 body now known by the name of United Presbyterians, have for many years 
 been possessed of a manual of selected Hymns, of acknowledged, though 
 naturally of varied excellence — consisting of 468 pieces, besides 23 doxologies — 
 all founded on, and expository of, special portions of sacred scripture. At their 
 meeting last year, the U.P. Synod appointed a committee to take into their 
 consideration the whole subject of the revision of the Hymn Book. 
 
 For a considerable period the General Assembly of the Church of Scotland 
 have been aiming at something of the same kind; a large committee of their 
 number, in every respect qualified for the undertaking, having been actively 
 engaged in selecting and arranging a variety of Hymns for public worship. At 
 the meeting of the Assembly three years ago, 1st June, 1868, it was ascertained 
 that the committee had made good progress in this work — had, in fact, almost 
 brought it to a satisfactory conclusion. The report of the committee was sub- 
 mitted and read by joint-convener, Rev. Dr. Boyd, of St. Andrews. The 
 committee had designated their collection " The Scottish Hymnal," because 
 "Hymnal" expresses in one word what Hymn Book does in two; and the 
 adoption of this word would, at once, distinguish the book from all others in 
 Scotland — the term being in frequent use in England; and the designation 
 " Scottish Hymnal," would be in keeping with a national church. The com- 
 pilers " intended and believed that no Hymn in this collection is in any way at 
 variance with the doctrinal system or the common forms of worship in the 
 
Hymns. 8 9 
 
 Church of Scotland," — whilst at the same time the idea was that it should 
 represent fairly all lawful and healthy diversity of opinion, feeling, and taste, in 
 our National Church. The work consists of 200 Hymns, selected from a variety 
 of sources. The Latin productions of medieval Christendom have supplied 13 
 pieces: 6 are of German origin; 1 1 are "versions of Psalms," generally valuable, 
 not merely as presenting variety of metre, but also as intrinsically excellent in 
 regard of poetic character in the rendering. There are also a few representatives 
 of the old English class, the language of which is contemporary with the 
 authorised version of the Holy Scriptures. Of 61, 12 are borrowed from 
 "Watts, 14 from Wesley, 9 from Cowper, 10 from Heber, 9 from Montgomery, 
 and 7 from Lyte ; and the whole are classified under the following heads : — 
 "Creation and Providence;" "Our Lord" "The Holy Spirit" " Missions •" 
 "The Holy Trinity" "The Christian Life" "Heaven-," "Natural and Sacred 
 Seasons." The following was the deliverance of the Assembly on the report 
 being read: — 
 
 " Continue the committee with instructions to prosecute their labours, and 
 allow the committee to issue a print of 1000 copies of the volume now on the 
 table as it now stands, or as it may be amended by the committee, and this at 
 such a time as that the office-bearers of the church may have ample opportunity 
 before next General Assembly of carefully considering the contents of the volume, 
 and this with the view of enabling the General Assembly to sanction its use in 
 public worship as they may determine, it being understood that it is not to be 
 introduced into any congregation previous to next Assembly." 
 
 John Cook, CI. Eccl. Scot. 
 
 At the next meeting of Assembly — May 29th, 1869 — the "Committee on 
 Paraphrases and Hymns" reported that they had carried out the instructions of 
 the court, and circulated 1 000 copies of the Hymnal; that "the volume had 
 been reviewed in a considerable number of newspapers, in every instance more 
 or less favourably" and that a copy had been "sent to each Presbytery clerk, 
 accompanied by a circular containing a few changes made or suggested." The 
 changes consisted of the omission of some entire Hymns and verses, the substi- 
 tution of some verses for others, and the addition of some new verses. The 
 classification of the whole was also re-arranged. After the report had been 
 considered, it was moved and agreed to : — 
 
90 'The Scottish Metrical Psalms. 
 
 " That the General Assembly did, and hereby do appoint the Book of Hymns 
 now laid upon the table, as amended by the Appendix, also submitted, to be 
 transmitted to the Presbyteries of this church, in order that they may report 
 their opinion regarding them to next General Assembly." 
 
 John Cook, CI. Eccl. Scot. 
 
 Next Assembly met in May, 1 8 70, and on the 23 rd day of that month the 
 report of the committee on the Hymnal was called for and produced, when it 
 was ascertained that the changes indicated had been effected on the volume, when 
 it was forthwith sent down to Presbyteries, and that thirty-seven reports had 
 been sent in by Presbyteries. As a condensation of these reports, the following 
 facts were stated: — "That there is scarcely any Hymn of the whole 200 that 
 has not been objected to by some Presbytery; but that when the measure of 
 agreement in disapproval is considered, the formidableness of this disappears, for 
 if the Hymns are struck out that are objected to by more than one-third, only 
 three Hymns fall to be omitted, and those objected to by more than one-fourth 
 are only ten. On the other hand, so many as twenty-two Presbyteries express 
 general approval of the book. Only three Presbyteries express disapproval. 
 No Hymn is objected to by a majority of the reporting Presbyteries." The 
 alterations are thus indicated in an appendix to the report: — "A. Omit the 
 Hymns objected to by one-third and upwards of reporting Presbyteries. B. Add 
 the three following: — ' Te Deum Laudamus.' — Old Latin. 'Creator, Spirit, by 
 whose aid.' — Latin, translated by Dryden. 'Lord, pour thy spirit from on 
 high.' — James Montgomery. C. Bring forward the series of ' Hymns of the 
 Trinity' to the beginning of the book. D. Hymn commencing 'When our 
 heads are bowed with fear,' restore as last line of each verse — ' Jesus, son of 
 Mary, hear.' E. Change Jesu to Jesus, and substitute other epithets for ' dear' 
 and ' sweet,' as applied to our Lord. F. To facilitate return to the old rule of 
 special music to each Psalm or Hymn, that a preparatory list of appropriate tunes 
 be appended." The report having been considered by the Assembly, a motion 
 and amendment were proposed. The amendment was to the effect that the 
 collection of Plymns should be still further revised. The motion was carried by 
 a majority of 119 against 6$, and accordingly became the judgment of theHouse. 
 It is as follows : — 
 
 "That the Assembly approve of the report, re-appoint the committee, with 
 
Hymns. 9 1 
 
 power to add to their number, and remit the Hymnal to the committee with orders 
 to expunge therefrom the Hymns which have been objected to by more than one- 
 third of the reporting Presbyteries, and to carry out the recommendations con- 
 tained in the committee's report; and, in general, to diligently revise the book, 
 giving careful consideration to all suggestions contained in the reports from 
 Presbyteries, and thereafter to publish an edition for the use of such congregations 
 as may wish to avail themselves of it." 
 
 When the report on the Hymnal was brought up at the meeting of Assembly 
 on Monday, 29th May last, Mr. Edgar of Tongland moved — "That whereas in 
 the collection of Hymns now published under the title of 'The Scottish Hymnal,' 
 there are Hymns very unsuitable for public worship, and objectionable on account ' 
 of their composition or language, the committee be re-appointed — Dr. Boyd, 
 convener — with instructions to communicate with the Presbyteries of the church, 
 so as to ascertain what amendments should be made." 
 
 Dr. Boyd said that " it was very unnecessary he should say more than that 
 the committee was composed of many clergymen who had deeply studied the 
 subject. The best proof of the popularity of the book would be found in the 
 fact that since October, 124,000 and odd copies had been sold. He was very far 
 indeed from considering that the Hymn Book was perfect — indeed he thought he 
 could have made it a better one — but the committee had to pass a great many 
 Hymns to please as great a variety of people as possible. The sale would even 
 have been larger, but many of the people had been waiting till the book was 
 published with music. Now, they had engaged the celebrated Dr. Monk as 
 musical editor, and the Hymnal, with music, would appear in a few days. The 
 Hymns had received the greatest consideration; and he thought that after the 
 book going through four separate editions, it would be a pity to alter it just 
 now — considering, too, all the labour which had been bestowed upon it. He 
 thought they should at least have four years peace, and would recommend the 
 Assembly to re-appoint the committee." Mr. Edgar withdrew his motion, and 
 Dr. Boyd's report was agreed to. 
 
 The General Assembly of the Free Church have also had a " Committee on 
 Paraphrases and Hymns" in active existence for a number of years, and who are 
 still vigorously prosecuting their labours. The following brief notices of their 
 more recent operations may serve to give some idea of the position in which this 
 matter now stands in regard to this church. At the meeting of the Assembly in 
 
92 The Scottish Metrical Psalms. 
 
 1869, the committee were instructed to revise carefully the existing collection of 
 Paraphrases and Hymns, to select a limited number of scriptural and standard 
 Paraphrases and Hymns in addition to those that might be retained, and to make 
 a more thorough examination of the versions of the Psalms formerly prepared 
 and submitted by the psalmody committee. 
 
 At the meeting of the Assembly on May 28th, 1870, Mr. Adam, Glasgow, 
 convener of the " Committee on Paraphrases and Hymns," submitted their report, 
 from which it appeared that the committee, to the best of their ability, had carried 
 out the instructions of the Assembly, devoting not a little time and labour to the 
 work. With a rare measure of unanimity, they had selected seventy-five " New 
 • Paraphrases and Hymns," which were printed and laid on the table of court. 
 They had carefully revised the existing collection of Paraphrases, and recom- 
 mended that twenty-six should be omitted and certain changes made on a few of 
 the others. The committee were not prepared to report so decisively as regards 
 the versions of the Psalms. They recommended that the collection of Paraphrases 
 and Hymns selected by them should be issued for the information of the church, 
 and that all suggestions regarding them should be made to the committee before 
 the month of March next, with the view of having a final report on the subject 
 prepared for next General Assembly. The committee felt that they would be 
 able to concentrate an amount of attention on the new version of the Psalms, 
 which had not hitherto been practicable ; and on this point they invited sugges- 
 tions from the church at large, in the same way as had been proposed in the case 
 of the Paraphrases and Hymns. Having tabled his report, Mr. Adam said that 
 there was another matter to which he thought it necessary to refer, and he did 
 so in no party spirit, and for no party purpose. They all desired to act in a 
 kind and respectful manner to other churches. Since he came to the Assembly 
 he had received an extract from the minutes of the United Presbyterian Synod, 
 and he did not think he would be discharging his duty to this church or to the 
 United Presbyterian Synod if he did not read it, viz:— "The Synod resolve to 
 appoint a committee to take the whole subject of the revision of the Hymn Book 
 into their consideration, with power to correspond with other churches, with a 
 view to obtain a common Hymn Book for the Presbyterian Churches." After a 
 lengthened discussion, the following motion by Dr. Rainey, slightly amended, was 
 unanimously adopted : — 
 
 "The Assembly, in accordance with the suggestion contained in the report, 
 
Hymns. 93 
 
 instruct the committee to issue the selection of Hymns prepared by them for the 
 information of the church, and to receive such suggestions as may be sent to them 
 before the month of March next, with the view of presenting a final report to 
 next General Assembly. The Assembly do this on the understanding that before 
 any steps are taken to sanction the public use of the collection now submitted, or 
 any other, it shall be sent to Presbyteries, so that they may have an opportunity 
 of expressing to a future Assembly their judgment on any question of principle 
 or detail connected with this matter, which appears to them fit or necessary to be 
 proposed and decided. The Assembly also instruct the committee to issue their 
 new versions of the Psalms, for the information of the church, in the same way 
 as has been proposed in the case of the Paraphrases and Hymns, and, at the 
 same time, remit them to the committee to receive suggestions, and prepare a final 
 report upon them also to the General Assembly." 
 
 The Assembly held its next meeting in May, 1 87 1, and on the 25th day of 
 that month, the " Committee on Paraphrases and Hymns" reported that they had 
 carried out their instructions in having got the Hymns, and the new versions of 
 the Psalms, printed together in a convenient form, and at a cheap price, and thus 
 placed them within the reach of all interested in the matter. The collection had 
 met with a large measure of acceptance — not a few having begun to use it in 
 families, classes, and meetings, in preference to other Hymn Books. Very few 
 suggestions had been transmitted to them, and those they had received did not 
 appear, either in their number or nature, such as to call for, or justify, a revision 
 and reprinting of the collection. 
 
 The following, as the deliverance of the Assembly, moved by Mr. Neilson, 
 Greenock, seconded by Dr. Wilson, Bombay, was agreed to: — "The General 
 Assembly having appointed a committee to prepare a collection of Hymns and 
 Paraphrases, and to issue the same for the information of the church, which has 
 been done; and the Assembly, having also resolved that the committee should 
 receive suggestions on the understanding that, before any steps are taken to 
 sanction the public use of the collection now submitted, or any other, it shall be 
 sent to Presbyteries, so that they may have an opportunity of expressing to a 
 future Assembly their judgment on any question of principle or detail connected 
 with the matter, which appears to them fit or necessary to be proposed or decided. 
 The attention of Presbyteries is hereby called to this deliverance in order that 
 they may give the subject such consideration as they may deem fit, not later than 
 
94 The Scottish Metrical Psalms. 
 
 the 15th January, 1872 , and inasmuch as few suggestions have been received in 
 terms of this deliverance, the committee is instructed to receive additional sugges- 
 tions up to this date, so that a final report may be laid before the March 
 Commission, and that next Assembly may be in a position to take such action 
 thereanent as may seem to it most for edification with regard to the worship of 
 the sanctuary. The Assembly direct the same course to be followed with regard 
 to the new versions of the Psalms." (App. XIII.). 
 
The Music of the Old Psalters. 95 
 
 XIII. 
 The Music of the Old Psalters. 
 
 N bringing these notices of our metrical Psalms, Hymns, &c, to a 
 conclusion, we shall briefly direct attention to the Music of the Old 
 Psalters. In tracing their history, one is forcibly impressed with the 
 conviction that in the early days of the Scottish Reformed Church, a knowledge 
 of sacred music was much more prevalent — much more generally and intelligently 
 cultivated, than it has been of more recent date. Indeed, instruction in the theory 
 and practice of singing seems to have formed a chief element in ordinary educar 
 tion. And schools entirely devoted to vocal music were instituted at least in all 
 the principal towns, and were warmly supported and patronised. (-dpp. XIV.). 
 The inhabitants of Edinburgh, on a certain remarkable occasion, gave emphatic 
 evidence of their zeal and ability to express their feelings through the medium of 
 sacred song. In 1 582 John Durie, one of the ministers of that town, had 
 incurred the displeasure of the civil powers in consequence of his stern faithfulness 
 to the Presbyterian cause, and the maintenance of Ecclesiastical discipline, chiefly 
 in the matter of the excommunication of Montgomery. He was accordingly 
 deprived of his benefice, prohibited from preaching, and expelled from the capital. 
 His banishment, however, was but of short duration ; and on his return he was 
 met at the Netherbow Port — one of the gates of the city — " by the haill toun" — 
 the whole of the vast multitude marching up the High Street, with their heads 
 uncovered, and with ringing voices and enthusiastic spirits, singing, in the four 
 parts, the old version of the 124th Psalm. (See Plate IX.). 
 
 " Now Israel may say, and that truley 
 
 If that the Lord had not our cause maintain d, 
 
 If that the Lord had not our right sustained, 
 When all the world, against us furiouslie 
 Made their uproares, and said we should all die." 
 
 This incident is thus graphically told by Calderwood: — "John Durie cometh 
 
g6 The Scottish Metrical Psalms. 
 
 to Leith at night the 3d of September (1582). Upon Tuesday the 4th of 
 September, as he is coming to Edinburgh, there met him at the Gallowgreen 
 200, but ere he came to the Netherbow their number increased to 400 ; but they 
 were no sooner entered but they encreased to 600 or 700, and within short space 
 the whole street was replenished even to Saint Geiles Kirk; the number was 
 esteemed to 2000. At the Netherbow they took up the 124th Psalme, 'Now 
 Israel may say,' &c, and sung in such a pleasant tune in four parts, known to 
 the most part of the people, that coming up the street, all bareheaded, till they 
 entered in the Kirk, with such a great sound and majestie, that it moved both 
 themselves and all the huge multitude of the beholders, looking out at the shots 
 and over stairs, with admiration and astonishment; the Duke himself beheld, and 
 reave his beard for anger; he was more affrayed of this sight than anie thing 
 that ever he had seene before in Scotland. When they came to the Kirk, 
 Mr. James Lowsone made a short exhortation in the Reader's place, to move 
 the multitude to thankfulness. Thereafter a psalm being sung, they departed 
 with great joy." The same occurrence is thus described by Melville: — "Going 
 upe the streit with bear heads and loud voices, sung to the praise of God and 
 testifeing of great joy and consolation .... till heavin and erthe resoundit. 
 This noyes when the Due, being in the town, hard and ludgit in the Hie-gat, 
 luiked out and saw, he rave his berde for anger, and hasted him af the town." 
 
 The old Psalters which appeared previous to 1650 — when the present version 
 was adopted — were almost all accompanied with appropriate music notation. 
 Thus in an edition by Day in 1 563, the Psalms appeared "with apt notes to 
 synge them withall," and containing "A shorte introduction into the Science of 
 Musicke, made for such as are desirous to have the knowledge thereof, for the 
 singing of the Psalmes." In the same year, and again in 1565, Day issued 
 another edition, being " The Whole Psalmes in foure parts — Medius, Contra- 
 tenor, Tenor, and Bassus — whiche may be song to al musicall instrumentes, set 
 forth for the encrease of vertue and abolishyng of other vayne and triflyng 
 ballades." And in Day's edition of 1576 the " apt notes" of the tunes are given 
 in two styles of notation, which are thus explained in a brief address "To 
 The Reader": — "Thou shalt vnderstand, (gentle Reader) that I haue (for the 
 helpe of those that are desirous to learne to sing) caused a new Print of Note to 
 be made wyth letters to be ioyned by euery Note; whereby thou mayst know 
 how to call euery Note by his right name, so that with a very little diligence (as 
 
The Music of the Old Psalters. 97 
 
 thou art taught in the Introduction Printed heretofore in the Psalmes) thou mayst 
 the more easily by the vewing of these letters, come to the knowledge of perfect 
 Solfytig: whereby thou mayst sing the Psalmes the more easlier. The letters be 
 these . V. for Vt. R. for Re. M. for My. F. for Fa. S. for Sol. L. for La. 
 Thus where thou seest any letter ioyned by the note; you may easily call him 
 by his right name." 
 
 The honour is unquestionably due to Calvin, the distinguished Genevan 
 Reformer, of having originated and matured a true and distinctive psalmody for 
 congregational worship, as he was the first to provide a metrical version of the 
 entire psalms for such worship, in the living language of the people ; and in the 
 one respect as well as in the other his instructions and example have been 
 followed by the Reformers of the Scottish Church. On this subject, Calvin's 
 memory has been thoroughly vindicated in an admirable Article on " Calvin and 
 Church Song" in " The British and Foreign Evangelical Review" for October, 
 1870, by C. B. — the initials of Colin Brown, Esq., Euing Lecturer on Music in 
 the Andersonian University of Glasgow. In that Article Mr. Brown exposes the 
 gross ignorance and presumption of Hullah when he says (Lectures on Musical 
 History, p. 73) : — " Indeed Calvin seems never to have recognised music as a 
 means of religious expression, scarcely even to have appreciated it as an aid to 
 devotion, and the music of his followers has suffered accordingly " — and the no 
 less reckless assertion of the Rev. Henry Allon, (Exeter Hall Lectures, 1862, 
 p. 286.) — " Calvin was utterly destitute of musical sensibility, as every page of 
 his works and every element of his character indicate." 
 
 Calvin's Psalms, as has already been noticed, speedily attained the most extra- 
 ordinary popularity amongst those for whom they were originally intended. 
 They were committed to memory by all classes of the populace, and sung to all 
 sorts of tunes, even the most profane — a proceeding which so grieved Calvin's 
 heart and affected his "musical sensibility," that he applied to the first musicians 
 in Europe to furnish him with tunes worthy of the sacred words. Accordingly 
 the fifty Psalms by Marot were set to music by Guilleaume Franc, of Strasburg, 
 in 1545. These tunes continue still in use among the Protestants of France and 
 Holland; and among them appear for the first time the "Old Hundred," and 
 many others of the finest tunes in the whole range of psalmody. After Franc's 
 death, Calvin applied to Claude Goudimel of Rome, to have the music harmonised 
 and the work completed. This was not accomplished till about the year 1 56 1, 
 
98 The Scottish Metrical Psalms. 
 
 when Calvin had laboured in the cause during twenty-three years of his life — 
 and when the "fully harmonised psalter for use in public worship appeared." 
 This "Psalter is a monument of beauty, which all succeeding ages have used 
 as a mine and a model. The tunes are the common inheritance of the Protestant 
 churches, and are familiarly known to all lovers of psalmody, as unsurpassed 
 for simplicity, beauty, and grandeur, by the music of any country or of any 
 age." 
 
 The Genevan Psalter contains a remarkable Preface by Calvin, which gives 
 a full and lucid explanation of his views of the nature and uses of Sacred song. 
 It appeared prefixed to the first edition in 1543, and is found in all subsequent 
 issues. The following Extract from it, kindly furnished by Mr. Brown, by 
 whom it has been translated for the use of his class, will speak for itself. It 
 exhibits as thorough, hearty, comprehensive, and exalted sentiments on the subject 
 of Psalmody as have ever been expressed : — 
 
 "To all Christians, lovers of the Word of God, greeting. 
 
 "As it is a thing enjoined in Christianity, and amongst the most necessary, that 
 every believer, in his own place, should observe and maintain the communion of 
 the church, frequenting the assemblies which are held on Sabbaths and other 
 days, to honour and serve God; so it is right and reasonable, that all should 
 know and understand what is said and done in the place of worship, so as to draw 
 from it advantage and edification." 
 
 "As for public prayers, there are two kinds of them — the one is expressed in 
 words only, the other with song; and this is no recent invention, for from the 
 first origin of the church, this has been the case, as appears in history. And even 
 St. Paul does not speak of verbal prayer alone, but also of singing. And in truth, 
 we know by experience that song has great force and power in moving and 
 inflaming the heart of man to invoke and praise God with more vehement and 
 ardent zeal. 
 
 "It should always be seen to that the song should not be light and frivolous, 
 but that it have weight and majesty, as saith Saint Augustine; and also that there 
 is a great difference between the music that is employed for the enjoyment of men 
 at table, and in their houses, and the psalms which they sing in Church in the 
 presence of God and his angeis. But when the form here given is rightly judged 
 of, we hope that it will be found holy and pure; seeing that it is simply con- 
 structed for the edification of which we have spoken, as well as that the use of 
 
The Music of the Old Psalters. 99 
 
 singing may be greatly extended. So that even in the houses and in the fields, it 
 may be to us an incitement and an instrument to praise God and raise our hearts 
 to Him-, and to console us in meditating on His power, goodness, wisdom, and 
 justice, which is more necessary for us than we know how to express. 
 
 "For the first, it is not without cause that the Holy Spirit exhorts us so 
 carefully, by the Holy Scripture, to rejoice ourselves in God, and that all our joy 
 should rest there as its true end. For He knows how truly we are inclined to 
 please ourselves in vanity. Thus while our nature draws and leads us to seek all 
 manner of foolish and vicious enjoyment — on the contrary, our Lord, to separate 
 and draw us from the allurements of the flesh and of the world, presents to us 
 every possible means to fill us with that spiritual joy which he commends so 
 much to us. 
 
 "But amongst other things which are suitable for the recreation of men, and 
 for yielding them pleasure, music is either the first, or one of the chief, and we 
 must esteem it a gift of God bestowed for that end. Therefore, by so much the 
 more, we ought to see that it is not abused, for fear of soiling and contaminating 
 it; turning that to our condemnation which was given for our profit and 
 ' good. Even were there no other consideration than this alone, it ought to move 
 us to regulate the use of music,, so as to make it subservient to all good morals, 
 and that it should not give occasion for loosing the bridle of dissoluteness, that it 
 should not lead to voluptuousness, nor be the instrument of immodesty and 
 impurity. 
 
 "But further, there is scarcely anything in this world which can more power- 
 fully turn or bend hither and thither the manners of men, as Plato has wisely 
 remarked. And in fact we experimentally feel that it has a secret and incredible 
 power over our hearts to move them one way or other. Therefore we ought to 
 be so much the more careful to regulate it in such a manner, that it may be useful 
 to us, and in no ways pernicious. For this reason, the ancient doctors of the 
 church often complained that the people of their time were addicted to disgraceful 
 and immodest songs, which, not without cause, they esteemed and called a deadly 
 and satanic poison for corrupting the world. 
 
 "But in speaking of music I include two parts, to wit, the words, or subject and 
 matter; seeondly, the song or melody. It is true that all evil words, as saith St, 
 Paul, corrupt good manners, but when melody is united to them, they much more 
 powerfully pierce the heart, and enter in : just as when by a funnel wine is poured 
 
ioo The Scottish Metrical Psalms. 
 
 into a vessel, so poison and corruption is infused into the depth of the heart by 
 the melody. 
 
 "What then is to be done? It is to have songs not only pure, but also holy, 
 that they may be incitements to stir us up to pray to and praise God, and to 
 meditate on His works, in order to love Him, fear Him, honour and glorify Him. 
 But what Saint Augustine says is true, that none can sing things worthy of God 
 but he who has received the power from Himself. Wherefore when we have 
 sought all round, searching here and there, we shall find no songs better and 
 more suitable for this end than the Psalms of David which the Holy Spirit 
 dictated and gave to him. And therefore when we sing them, we are as certain 
 that God has put words into our mouths as if He Himself sang within us to exalt 
 His glory. Wherefore Chrysostom exhorts all men and women and little 
 children to accustom themselves to sing them as a means of associating themselves 
 with the company of angels ; further, we must remember what St. Paul says, that 
 spiritual songs cannot be sung well but with the heart; but the heart requires 
 the understanding : and in that, saith St. Augustine, lies the difference between the 
 song of man and that of birds, for a linnet, a nightingale, and a jay (papegay), may 
 sing well, but it will be without understanding. 
 
 "But the peculiar gift of man is to sing knowing what he says. Further, the 
 understanding ought to accompany the heart and affections, which cannot be 
 unless we have the song imprinted in our memory, that we may be ever sing- 
 ing it. 
 
 "This present book, for this cause, besides what otherwise has been said, ought 
 to be particularly acceptable to every one who desires, without reproach, and 
 according to God, to rejoice in seeing his own salvation, and the good of his 
 neighbours ; and thus has no need to be much recommended by me, as it carries 
 in itself its own value and praise. Only let the world be well advised, that 
 instead of songs partly vain and frivolous, partly foolish and dull, partly filthy 
 and vile, and consequently wicked and hurtful, which it has hitherto used, it 
 should accustom itself hereafter to sing these heavenly and divine songs, with 
 good King David. 
 
 "Touching the music, it appeared best that it should be simple in the way we 
 have put it, to carry weight and majesty suitable to the subject, and even to be fit 
 to be sung in church as has been said. 
 "Geneva, 10th June, 1543." 
 
The Music of the Old Psalters. 
 
 101 
 
 Est's Psalter is favourably spoken of on account of the music by which the 
 Psalms are accompanied, and although not properly a Scottish but an English 
 manual, may be here briefly referred to. Its title is " The Whole Booke of 
 Psalmes with the wonted tunes as they are song in Churches; composed into 
 foure parts. All which are so placed that foure may sing, ech one a seueral 
 part in this booke Wherein the Church tunes are carefully corrected, and there- 
 unto added other short tunes usually song in London, and other places of this 
 Realme. With a Table at the end of the booke of such tunes as are newly 
 added &c. Compiled by sondry Authors. Imprinted at London by Thomas Est 
 the Assignee of William Boyd. 1592." 
 
 The following is Est's Preface : — " Although I might have used the skill of some 
 one learned Musition in the setting of these Psalmes in 4 partes, yet for varieties 
 sake I have intreated the help of many, beeing such as I know to be expert in 
 the Arte, and sufficient to answere such curious carping Musitions whose skill 
 hath not been embloyed to the furthering of this work. And I haue not onely 
 set downe in this booke, all the Tunes vsually printed heretofore with as much 
 truth as I could possibly gather among diuers of our ordinary Psalme bookes, 
 but also have added those which are commonly song now adayes, and not printed 
 in our common Psalme bookes with the rest. And all this have I so orderly 
 cast that the 4 partes lye alwayes together in open sight. The which my trauayle 
 as it hath been to the furtherance of Musicke in all godly sort, and to the 
 comfort of all good Christians ; as I pray thee to take it in good part, and vse 
 it to the glory of God. T. E." 
 
 In his introduction to this Psalter, Dr. E. F. Rimbault has these interesting 
 explanatory remarks : — " There is a peculiarity in the mode of harmonising the 
 church tunes in the sixteenth and early part of the following century, which 
 requires notice. The melody or ' plain song,' as it is sometimes called, is given 
 to the tenor voice, and not as in the generality of modern music, to the treble. 
 This mode of arrangement was derived from the Romish Church, where the 
 canto-fermo or plain song is to this day sung by men's voices. It was, no doubt, 
 intended that the congregation should sing the tune (which from its pitch and 
 compass would suit any kind of voice), and that the accompanying parts should 
 be sung by a choir of voices. The cantus or upper part is the work of the 
 arranger, whilst the tenor (or line above the bass, for it is sometimes written in 
 the alto clefF) is invariably that of the melody or ' old church tune.' " 
 
102 The Scottish Metrical Psalms. 
 
 Ravenscroft's edition of the Psalter is also a remarkable one, and merits more 
 than merely passing notice, viz.: — The Whole Booke of Psalmes, with the 
 Hymnes Evangelicall and Songs Spirituall, composed into 4 parts by Sundry 
 Authors. Newly corrected and enlarged by Tho: Rauenscroft, Bachelor of 
 Musicke . London 162 1." 
 
 The following is the Index of Psalm Tunes usually sung in Cathedral 
 Churches, Collegiats, Chappels, Sec. : — 
 
 "English Tunes: — Bathe and Wels, or Glasenbury — Psalms 19, 63, 140: 
 Bristoll, 16, 64: Cambridge, 2, 73, 106, 1 17, 128: Canterbury, 25; Chichester, 
 22, 53, HO: Christ's Hospitall, 72, 107: Ely, 21, 2nd part of 51 : Exceter, 
 15, 6$: Glocester, 10, 48, 143: Hereford, II, 49, 144; Lincolne, 7, 56, 142: 
 Lichfield and Couentry, 9, 58 : London, 67 : Norwich, 5, 55, I02 : Oxford, 4, 
 74, 109, 129: Peterborough, 8, 57: Rochester, 24, 82, 139: Salisbury, 17, 
 54: Winchester, 23, 84, 98, 101, 1 16, 133, 150 : Windsor, or Eaton, 62, 85, 
 108, 123: Woluerhampton, 26, 83. 
 
 " Northerne Tunes: — Yorke, 27, 66, 115, 138: Durham, 28, 76: Chester, 
 31, 80, 119, 146: Carleile, 29, 79: Southwell, 2nd part of 50, 70, 134: 
 Manchester, 147. 
 
 " Scottish Tunes . King's, 32, 86 : Duke's, 33, 87 : Abby, 34, 88 : Dumferm- 
 ling, 35, 89: Dundy, 36, 90: Glascow, 37, 91 : Martyrs, 39, 92, 99, 1 18. 
 
 "Welch Tunes, Landaph, 40, 93: Bangor, 42, 94: S. David's, 43, 95. 
 S. Asaph or Wrixham, 96 : Ludlow, 45. 
 
 "Low Dutch Tones, 12, 60, 1 14, 137. High Dutch Tones, 112, 125, 127. 
 Italian Tones, 120. French Tones, 50, 100, III, 113, 121, 122, 124, 126, 
 130, the 10 Commandements. English Tunes imitating the High Dutch, Italian, 
 French, and Netherlandish Tones, I, 3, 6, 14, 18, 21, 30, 38, 41, 44, 51, 52, 
 $9, 61, 68, 69, 71, 77, 78, 103, 104, 119, 132, 136, 137, 141." 
 
 " The names of the Authors which Composed the Tunes of the Psalmes ino 
 4 parts : — 
 
 "Thomas Tallis, A Psalm before morning pray r. John Douland, Doctor of 
 Musicke, French Tune (ps. loo. L M.) Thomas Morley, Bachelar of Musicke, 
 ps. I. &c. Gyles Farnaby, Bachelar of Musicke, French Tune, &c. Thomas 
 Tomkins, Bachelar of Musicke, Worcester Tune, Dumfermling Tune. John 
 Tomkins, Bachelar of Musicke, Glocester Tune. Martin Pierson, Bachelar of 
 Musicke, Southwell Tune. William Parsons, The Lamentation. Edmund Hooper, 
 
The Music of the Old Psalters. 103 
 
 George Kirby, Edward Blancks, French &f Dutch Tunes. Richard Allison, 
 Rochester Tune. John Farmer, Michael Cauendish, John Bennet, Cheshire Tune. 
 Robert Palmer, John Milton, Norwich Tune, Torke Tune. Simon Stubbs, Martyrs 
 Tune. William Crauford, Ely Tune. William Harrison, Lincolne Tune. Thomas 
 Ravenscroft, Bachelor of Musicke, Cambridge Tune. Oxford Tune, W. Cobbold, 
 John Ward. E. Johnson." 
 
 Ravenscroft has a lengthy address — " To all That have skill, or will, vnto 
 Sacred Musicke, I wish concord among themselves with God and with their own 
 Consciences." It commences in these terms : — 
 
 " Harmonicall Brethren, I have here undertaken with no small labour and 
 charge, to bring the Tunes of the Psalmes, Hymnes Euangelicall, and Songs 
 Spirituall (as they are usually sung throughout Great Brittaine) into one entire 
 volume ; which are so composed for the most part, that the unskilfull may, with 
 little practice, be enabled to sing them in parts, after a plausible manner." The 
 address closes thus : — 
 
 " I have therefore endeauoured for the fitting of every Heart to that Psalme, 
 which it shall most affect, to place speciall Tunes proper to the nature of 
 Each Psalme (not imitating Art so much as the naturall inclination, but joyning 
 one with another) and am bold to admonish the singers that they observe three 
 Rules. 
 
 " I. That Psalmes of Tribulation be sung with a low voyce and long measure. 
 
 "2. That Psalmes of Thanksgiving be sung with a voyce indifferent, neither 
 too loud nor too soft, and with a measure neither too swift nor too slow. 
 
 "3. That Psalmes of Reioycing be sung with a loud voyce, a swift and 
 iocund measure. 
 
 " In all which, the obseruing of Time, Tune, and Eare, will produce a perfect 
 Harmony. 
 
 "Accept kindly what I have laboured earnestly and use it to thy comfort. 
 Thus I end, humbly wishing to all true Christian Hearts, that sweet consolation 
 in singing prayers unto God here upon Earth, as may bring vs hereafter to beare 
 a part with the Quire of Angels in the Heauens. Your well according and best 
 wishing Brother.— Tho. Rauencroft." 
 
 The version printed at Edinburgh, in 1635, by the Heirs of Andrew Hart, was 
 considered one of the most important that had appeared up till that time. It 
 
104 The Scottish Metrical Psalms. 
 
 contains 3 1 tunes, in full notation, viz.: — The Old Common Tune, King's Tune, 
 Duke's, English, French, London, Stilt, Dumfermling, Dundie, Abbay, Cheshire, 
 Glasgow, Culros, Martyrs, Glaston, Wigton, Innerness, Jedburgh, Couper, 
 Glenluce, Irving, Newtoun, Galloway, Melros, Dumbar, Elgin, Monros, 
 Maxtoun, Cathnes, Durhame, Winchester. All these have the four parts — tenor 
 or church part, contra, treble, and bassus — arranged with much skill and care; 
 and some of them, such as Dumfermling and Culros, have a fifth part, quintus, 
 immediately preceding the bassus. It is worthy of remark that these tunes are 
 given partly on one page, and the remainder inverted on the otber — the tenor and 
 contra having the other parts, treble and bassus, inverted on the page opposite — 
 the object apparently being that all the four parts might be sung from the one 
 book, the singers occupying places of twos opposite each other at a narrow table. 
 Besides these there are a number of tunes "In Reports," and throughout the 
 whole book appropriate music is prefixed to each Psalm. By the term "Report" 
 in musical nomenclature is meant a short fugal passage. It may indicate either a 
 carrying back — i.e., after a passage has been started by one harmonic part, it is 
 taken back to the same point and started anew by another; or a carrying again — 
 i.e., the passage is repeated by the parts in succession. 
 
 The editor, who has compiled and arranged this music, has obviously been at 
 immense labour, and has shown considerable tact and judgment in his execution of 
 the task. At the close of an address to the "Good and gentle Reader," he 
 designates himself simply by the letters E. M., which are known to be the initials 
 of an ardent lover of sacred music, Edward Miller, A.M., who resided in 
 Edinburgh as a teacher of music, and who was one of the prebendaries of the 
 Chapel-Royal. The address is written in a quaint and racy style. The following 
 quotation from it will explain itself: — 
 
 "This book being to bee published in so fair a letter, and so fine paper to the 
 intent that nothing should be lacking to the decoring thereof, there is added the 
 sweet ornament of Music, in foure or mo parts throughout the whole Psalmes ; 
 Besides a great many Common Tunes, some grave, some light, fitting diverse 
 dispositions; As also some Psalmes in Reports, for the further delight of qualified 
 persons in the said Art. If you bee curious to know who hath undergone these 
 paines for your benefite, I professe myself a Welwiller to Musick, who in love 
 and paines for advancement thereof will yeeld to few, though in qualification to 
 many : I have spent too much tyme, travell, and expense on that facultie, if my 
 
T'be Music of the Old Psalters. 
 
 105 
 
 skill therein come short of this present task ; sed exitus acta probet. The motives 
 moving mee hereunto are chiefely God's glorie, the advancement of this Art, the 
 saving of pains to teachers hereof; the incitation of others to greater acts of this 
 kind, the earnest desire of some well affected, the imployment of my poor talent; 
 together with an abuse observed in all Churches, where sundrie Tribles, Basses, 
 and Counters, set by diverse Authors, being sung upon one and the same Tenor, 
 do discordingly rub each upon another, offending both MusicaJl and rude ears, 
 which never tasted of this Art, which unhappie fault I thought might happily bee 
 helped, and the Church Music made more plausible by publishing this Booke. I 
 acknowledge sinceerely the whole compositions of the parts to belong to the 
 primest Musicians that ever this kingdom had, as Deane John Angus, Blackhall, 
 Smith, Peebles, Sharp, Black, Buchan, and others famous for their skill in this 
 kind. I would bee most un billing to wrong such Shyning lights of this Art, by 
 obscuring their Names, and arrogating anything to myselfe, which anv waves 
 might derogate from them. For (God is my witness) I affect not popular 
 applause, knowing how little soliditie there is in that shadow-iikc seeming sub- 
 stance, stud v ing to approve myself to God in a good conscience; which testimonie 
 finding in my Soul, I contemn all worldly approbation or opprobranon. The 
 first copies of the. e parts were doubtlesly right set down by thee skilful Author?, 
 but have been wronged and vitiat by unskilful copiers thereof, as all things are 
 injured by tyme. And herein consisted a part of mv paines, that collecting all the 
 sets I could find on the Psalmes, after painfull triali thereof, I selected the best for 
 this work according to my simple judgement." 
 
 The special characteristics of this old music, are very plainly and fully brought 
 out in the "Prefatory Remarks to Havergal's Old Church Psalmody" — the following 
 extracts from which cannot fail to be appreciated : — 
 
 " The distinctive character of Old Tunes has long been out of common recol- 
 lection. Simple and easy in their phrases, and always syllabic in their partition, 
 the commonest ears and least cultivated voices could master them. Grave, but 
 cheerful, dignified and chaste, they are admirably adapted to meet a great variety 
 of language, and to foster a calm and earnest devotion." 
 
 " The harmony to the old tunes was sometimes ot the simplest sort. 
 Generally speaking, however, the old harmonists were inclined to a little clever- 
 ness in counterpoint. The " Harmonised Psalter," published by John Day, 
 1635* abounds with modest ingenuities. The version of the 44th Psalm — 
 
io6 The Scottish Metrical Psalms. 
 
 "Another of the same by R. Brimle" (appearing in Dibdin's Standard Psalm 
 Tune Book,") is uncommonly beautiful. The close of it is a clever instance of 
 writing " In Reports," i.e. bringing back some part of the tune and turning it 
 into a short fugue. But whether simple or ingenious their harmony retained the 
 following characteristics : — I. Truthfulness of progression in all the parts. 2. Con- 
 trariety or obliquity of motion between the extreme parts. 3- Fulness of combination; 
 fundamental chords being preferred to half chords. 4. Closeness, or fitting distribution 
 of the parts as to relative distance. t ) . Avoidance of certain chords and discords. 
 6. Frequent interchange of major and minor chords? 
 
 "The Time and Pitch of tunes in older days, were not exactly as they now 
 are. Singers formerly sang with good speed. A dozen verses, reduced to six 
 by a double tune, formed a very moderate portion for one occasion. The 
 modern drawl, which makes four single verses quite long enough, was most 
 likely occasioned by innovations upon the syllabic style in the early part of 
 the last century. The keys, or scales, in which the tunes were set, were no 
 criterion as to the pitch in which they were sung. They were mostly set in 
 only two or three keys to suit the convenience of the printer, as to leger lines, 
 and accidental sharps or flats ; but they were sung at any pitch which best suited 
 the singers." 
 
 "It would be an omission not to mention the constant practice of beginning 
 and ending each strain with a full chord : and the almost constant use of the 
 Tierce de Picardie, or major third, at every close in a minor mode; as well as on 
 the contrary the utter abhorrence of everything appogiatural in the melody. The 
 old tunes contain no instance of that mawkish hanging upon the sixth or fourth 
 which now so secularizes most modern tunes. They settle at once in a firm and 
 masculine style on the fifth, or third." "Whenever a discord was used, it was 
 sung in suspension and held till it was resolved. Modern practise discards this 
 elegant custom ; chiefly, it is probable, because it involves some little syncopation 
 to which ordinary singers are not trained." 
 
 "The oldest tunes are remarkable for broken syncopated rhythm. They are 
 not commonly composed of notes of equal length, in corresponding position ; but 
 comprise semibreves, and minims, rather capriciously disposed. The tunes in 
 the old Genevan Psalter are famous specimens of this sort of irregularity. 
 Ravenscroft, in 1 62 1, seems to have delighted in it; for he actually printed 
 melodies with more rhythmical syncopations than even older copies contained. 
 
The Music of the Old Psalters. 107 
 
 It was not till Playford's era — about 1 670 — that the old church-tunes began to 
 be written with equalized notation." 
 
 "Another peculiarity is the early custom of assigning the tunes themselves to 
 Tenor voices, and setting for Treble voices, a merely harmonic part above. The 
 origin of the custom may be attributed to the circumstances of the times. Coeval 
 with the Reformation, psalm-singing became so general that thousands of people 
 singing together in massive unision was a common occurrence. To relieve the 
 sternness and monotony of such singing, skilful musicians, even the best masters 
 of the day, composed parts of the popular tunes in such manner as allowed 
 them to be sung by all the people, without alteration or interruption, and yet with 
 sufficient embellishment to please the lovers of harmony." 
 
 In the " Proceedings of the Society of Antiquaries of Scotland," 
 Vol. VII., April, 1868, p. 445, a Paper appears of much importance in con- 
 nection with the Church Music of the Reformation, entitled — " An Account of 
 the Scottish Psalter of A.D. 1566, containing the Psalms, Canticles, and 
 Hymns, set to music in four Parts, in the manuscripts of Thomas Wode or 
 Wood, Vicar of Sanctandrous. By David Laing, Esq., (now LL.D.) For. Sec. 
 S. A. Scot." The following details, which doubtless will be received with all the 
 interest they are so well fitted to excite, are gathered from that Paper. We are 
 happy that we have succeeded in securing impressions of the admirable Plates 
 with which it is illustrated, in facsimile of the manuscripts. They appear at the 
 end of this volume, and are referred to throughout these notes. 
 
 The manuscripts of Wode, or Wood, consist of four volumes — devoted 
 respectively to the four parts of the music — the First containing the Tenor, the 
 Second the Treble, the Third the Contra-Tenor, and the Fourth the Bassus. 
 Dr. Laing is the fortunate possessor of the First, Second, and Fourth volumes. 
 The Third has disappeared; but it is hoped that it is not finally lost. A thin 
 supplemental Fifth volume is preserved in Trinity College Library, Dublin, entitled 
 by Wood — "This is the Fyft Buke, addit to the four Psalme Bukkis, for Songis 
 of four or fyue Pairtis, meit and apt for musitians to recreat thair spirittis when as 
 they shall be ouercum with heuines or any kynd of sadnes, not only musitians, but 
 also euen to the ignorant of a gentle nature, hearing shall be comforted, and be 
 mirry with us. 1569." 
 
 VOLUME FIRST— Tenor.— (Facsimile Plates, I. II.).— The number of tunes 
 
108 'The Scottish Metrical Psalms. 
 
 is one hundred and two, with instructions to sing the other pieces in the printed 
 Psalter, to one or other of these. The frontispiece contains a sketch of an elderly 
 man in a long gown, holding an open book of music in his left hand, and a 
 clarionet to his mouth in his right. Over his head is the word "TENNOWR;" 
 and over this again these lines appear inscribed in a scroll : — 
 
 " It may be knawin be my hewinly hew 
 I am ane man of mekill modestie 
 And yairfor synngis my part with notis most trew 
 As it efferis unto my facultie." 
 
 The colophon to the Psalms is in these terms — {Plate VIII.): — "Endis ye 
 Psalmes set furth in iiij partes, conforme to the tennour of ye Buke, 1566 (and 
 followeth certain Canticles and first Veni Creator, &c.) Be ane honorable and 
 singulare cunning man Dauid Pables in Sanctandrous, And Noted and Wreaten 
 be me Thomas Wode." 
 
 These tunes were harmonised by David Peebles at the request of Lord 
 James Stewart, afterwards Earl of Murray and Regent of Scotland. The 
 following note appears towards the end of the volume, written after the Regent's 
 death, in February, 1569-70 : — 
 
 "I haue thought gude to make it knawin wha sett the thre pairtes to and 
 agreable to the Tenor, or common pairt of the Psalme buke: the Mess and 
 the Papisticall seruice abolished, and the preaching of the Euangell stablisit heir, 
 into Sanct Androus, My Lord Jamis (wha efter was Erie of Murray and Regent) 
 being at the Reformation, Pryour of Sanct Androus, causes ane of his channons, 
 to name Dauid Pables, being ane of the chiefF musitians into this land, to set 
 three pairtes to the Tenor-, and my Lord commandit the said Dauid to leave the 
 curiosity of musicke, and sa to make plaine and duke, and sa he hes done : bot the 
 said Dauid he was not earnest ; bot I being cume to this Toune, to remain, I was 
 ever requesting and solisting till they were all set ; and the Canticles (like as Veni 
 Creator, the Song of Ambrose, the Song of Mary, &c.) I oft did wreat to Maister 
 Andro Blakehall, to Jhone Angus, and sum Andro Kempe set, sa I notit tenors, 
 and send sum to Mussilbrough, and sum to Dunfarmling, and sa were done: 
 God grant we use them all to his glory ! — notwithstanding of this trauell I have 
 taken, I cannot understand bot musike sail perish in this land alutterlye 
 
The Music of the Old Psalters. 109 
 
 To ane great man that hes bot ane resonable gripe of musike, thir Fyue Bukes 
 were worthy thair wayght of gould." 
 
 VOLUME SECOND— Treble.— {Plates III. IV.).— The frontispiece of this 
 volume exhibits a young man in a green dress, holding in his right hand a large 
 music book, and pointing with his left to the word "TRIBE-ILL" and at the 
 top of the page there is a scroll with these lines : — 
 
 " My gleistring collowr, glorius and grene 
 betakinis zouth, vt glaid and mirry hart 
 qlk ever dois vt courage frame ye spleine 
 But preice or paine vt pleisor syng ray part." 
 
 At the close of the Psalms in this volume we have (Plate VIII.), — " Set in 
 iiij partes Be ane honorable man Dauid Pables In Sanctandrous. And Noted and 
 Wretin by me Thomas Wode, 5 of decembar, I $66." 
 
 The original copy of the volume contains Wood's explanation of his object in 
 undertaking to write a duplicate set of the Four Parts : — 
 
 "Thir Bukis I begouth in the zeir of God J m V c lxij (1562) zeirs, and I 
 rewlit and wes in purpose to haue first wreatin the first vearce of euerilk Psalme 
 that hes ane tune ; and sum that knew this my purpose and preparation, desyrit 
 me to stay a quhyle, for the heall Psalmis wes printit in Geneua and wer to cum 
 heame shortly, and so I held my hand till the heall Psalmis com hame. and I 
 wreat the first vearce of euerilke Psalme that had ane tune put to it ; and in lyk 
 maner the Canticles and euer as I obteinit ony to be set, did put them in heir 
 till I had gottin them all. Efter this four or fyve zeiris I tuk uther threscore 
 throwghis of lumbert paper and X or XII, and wreat all thir Psalmis and 
 Canticles and notit them better and farer nor thay ar heir, and thay lyand besyde 
 me thir mony zeiris unbund, for layke of the Kynges armies drawing be maister 
 Jhone Geddy; and seeing that maister Jhone forgettis and hes put me sa lang 
 in houpe I purpose God willing to cause bind theme as shortly as I may." 
 
 The Canticle Si quis diliget me is given at the end of this volume, " set be 
 Dauid Pables in Four partis in the year of God 1 5 30, or thairby, and ane noueice 
 callit Francy Heagy, and was this Dauid Pables awin dissyple, set the Fyft pairt, 
 a lytill before Pinky (I 547 J and that uerray weell." In what follows we have 
 
1 1 o The Scottish Metrical Psalms. 
 
 an interesting allusion to the skill in music of King James the Fifth; besides a 
 doleful expression of the author's fears regarding the fate of his favourite 
 " science and craft": — 
 
 " Now zee knaw that this is the Fyft pairt (of Si quis diliget) maid to the 
 Four, as Dauid Pables first set it, and presentit the sam to Kyng Jamis The 
 Fyft, quha wes ane musitian himself; he had ane singular gud eir, and culd 
 sing that he had neuer seine before, bot his voyce wes rawky and harske. I have 
 said, in ane of thir bukis, that Musik will pereishe, and this buke will shaw zou 
 sum resons quhy : We se be experiance that craft nor syence is not learnit bot 
 to the end he may leiue be it quhen he has the craft or science; and if 
 D r - Farfax wer alyue in this cuntry he wald be contemnit, and pereise for layk 
 of mentinance ; and sa of neid force it man dikeay." 
 
 VOLUME THIRD — Contra Tenor — has not been recovered. A supposed 
 copy in the College Library, has been found to be a duplicate of Vol. II., and 
 without a Frontispiece. 
 
 VOLUME FOURTH— The Bassus— (Plate V.), has no frontispiece. The 
 Psalms close with — (Plate VIII.), " Set in iiij partes Be ane honorable man 
 Dauid Peables in S. Noted and Wreatin by me Thomas Wode, 5 of dembar, 
 a o. Jo. 1566." At the end of the 23 rd Psalm in the duplicated copy of this 
 volume we have — " Thir four buikkis wes only pennit be me Thomas Wod 
 Vicar of Sanctandrous, 1578." 
 
 Plates VI., VII. contain the first and second verses of Ps. 137, "When as 
 we sate in Babylon," the ornamental borders telling their own sad tale, as they 
 exhibit a variety of musical instruments hanging from the willows, and captive 
 Jews standing in sadness by Babel's streams. 
 
 In Plates IX. -XII. the music of the three parts, as they appear in the MS., 
 is given, for the purpose of shewing at once both the tune and the harmony. 
 
 Appended to the Psalms there are a variety of Canticles or Church Hymns, 
 somewhat similar to those which appear in the older editions of the English 
 Psalm-Books of Sternhold and Hopkins, set to music in four or five parts. The 
 following list contains their titles and opening words, with the names of the several 
 composers, as supplied by Wood : — 
 
The Music of the Old Psalters. 
 
 m 
 
 List of Hymns and Canticles in "Wood's MSS. 
 
 1. Veni Creator Spiritus. — Kemp. 
 
 " Cum, Holy Ghost, Eternal God." 
 
 2. The humble Sure of a Synnar. — Blackball. 
 
 " O Lord, of whom I do depend." 
 
 3. The Song of Ambrose. — Kemp. 
 
 " We praise thee, O God, we acknowledge thee." 
 
 4. The Song of the Thre Childring. — Angus. 
 
 " O all ye workes of God the Lord, bless ye the Lord." 
 
 5. The Song of Zacharias. — Angus. 
 
 "The onlye Lord of Israeli be praised evermore." 
 
 6. The Sang of the Blessit Virgin. — Angus. 
 
 " My soule doth magnifie the Lord." 
 
 7. The Sang of Simeon, callit "Nunc Dimitis." — Angus. 
 
 "O Lord, because my heart's desire." 
 
 8. The Simboll or Creide of Athanasius. — Angus. 
 
 " What man, soeuer he be, saluation will attaine." 
 
 9. The Lamentation of a Sinnar. 
 
 " O Lord, tume not away thy face." 
 
 10. The Lord's Prayer. 
 
 " Our father which in heaven art." 
 
 11. The Ten Commands. 
 
 " Harke, Israeli, and what I say." 
 
 12. The Complaint of ane Sinner. — Kemp. 
 
 " Where righteousness doth say, Lord." 
 
 13. The Ten Commands. — Angus. 
 
 " Attend my people, and give eare." 
 
 14. The Sang of Simeon. — Angus. 
 
 "Now suffer me, O Lord." 
 
112 The Scottish Metrical Psalms. 
 
 15. The Lord's Prayer (another version). — Angus. 
 
 " Our Father which in heaven art, 
 And mak'st us all one brotherhood." 
 
 16. The XII Articles of our Belieff. — Angus. 
 
 "All my belief and confidence." 
 
 17. Da pacem Domine. — Angus. 
 
 " Give peace in these our dayes, O Lord." 
 
 18. Robber (Robert) Wisdome; rather call this a prayer. — Blackhall. 
 
 " Preserue us Lord, by thy dere worde." 
 
 "Folloueth Sertan Godlye Songs, perfectly set in iiii. pairtis, and singular gude 
 musike, which I haue put in heir amongs the rest, and first Te Deum Laudamus in 
 prose, set by Andro Kempt, 1566. — Wreattin and notit be me, Thomas Wod, 
 vicar of Sanct Androus." 
 
 19. The Sang of Ambrose and of Augustine, in iv. pairtes. — Kemp. 
 
 " Te Deum," &c— " We praise thee, O God," &c. 
 
 20. Psalm ci. Voluntarie. In v. pairtes. Quod M. Andro Blackhall, M.V c lxvj 
 ("corrected in one MS. to 1568). 
 
 " Of mercye and of judgement bothe." 
 
 21. Psalm cxxvu. Voluntarie. In v. pairtes. — Blackhall. 
 
 " Blessed art thou that fearis God." 
 
 Wood's portion of the Supplemental (the fifth) volume appears to extend only 
 to page 33- The following is a summary of its contents: — 
 
 Page I. — ci Psalme, v. pairtis. Be M. A. Blackhall (the secund tribble) Of 
 mercy and of judgemet. Finis, quod Maister Andro Blakhall, in Halyrude Hous 
 (now minister of Musselbrugh), 1569, gifEn in propyne to the King. 
 
 Page 5. — Asfice Domine, in v. pairtis. quod ane Italian. 
 
 Page 7. — Psalme cxxvm. Set and send be Blakhall to my L. Mar at his first 
 marriage with my L. of Angus' Sister. Begins — "Blessed art thou thou fearest 
 God." v. pairtis. quod Blakhall. 
 
 Page II. — O God abufe, &c. In iiij. pairtis, composit be Shir Jhone Futhy, 
 bayth letter and not., &c. 
 
The Music of the Old Psalters. 1 1 3 
 
 Page 13. — Donutie in virtute tua letabitttr Rex. V. pairtes set in Ingland be ane 
 baneist Scottis preist. At the end Wood had written — "Quod ane Inglisheman, 
 and, as I have heard, he was blind quhen he set it." This is erased, and on the 
 margin is added — "This was set in Ingland be ane Scottis preist baneist." 
 
 Page 18. — Omnes Gentes Attendite. V. pairtis, set in Ingland. 
 
 Page 19. — Deus miseriatur nostri. iiij. pairtis, at the end, Inglishe. Thomas 
 Wod, Vicar of Sanct Androis, with my hand. 
 
 Page 22. — "Judge and revenge my cause, O Lord." xliii. Psalme, v. pairtis, 
 Blackhall. 
 
 Page 25. — ffollowis sertain sangis vpon plaine sang of dyvers men, and to 
 singular gude musike. iiij. pairtis, plaine sang and all. — In Nomini. Quod Talis, 
 iiij. pairtis 
 
 Page 26. — Ane uther sang, callit In Nomini. iij. pairtis upon the plain sang. 
 
 Page 28. — Qui Consolabitur. V. pairtis. (On margin) " I layk ane pairt." 
 
 Page 20.--&' quis diligit me. V. pairtis. (At end) Quod Dauid Pables, sum- 
 tyme ane chanone in the Abbay of Sanct Androus, ane of the principall mussitians 
 in all this land in his tyme. This sang was set about the zeir of God I m V c xxx 
 (1530) zeirs. 
 
 Page 30. — Descendi in hortum menm. 4 pairtis. quod (name blank). 
 
 Page 3 I. — Susane vnioure. Italian. V. partis. 
 
 Page 32. — Followis ane mirry sang, iiij pairtis, callit Vniour, finis, correctit. 
 
 Thomas "Wood, Wod, or Wode, has, by his skill and perseverance evinced in 
 these volumes, laid the cause of sacred psalmody under deep and lasting obligation. 
 We have no certain information of his early history. In 1562 he had commenced 
 his labours on the music adapted to the Metrical Psalms, and in course of four 
 years his work in four books had been completed. Laing remarks : — " Not being 
 aware of any difference in date of the duplicate volumes, or that explanatory notes 
 were added at various times, I fell into the common mistake of supposing him to 
 have held the office of Vicar, for some years previous to 1566. At that period it 
 was not unusual for one person to hold an office, while another enjoyed the teinds 
 or emoluments; but the office itself of Vicar ceased to be recognised in the 
 Presbyterian Church, although the vicarage teinds were assigned by special grant 
 from the Crown, as a stipend to Ministers or Readers. There is little doubt that 
 Wood acted as Reader in one or other of the churches in Fife before he obtained 
 
114 'The Scottish Metrical Psalms. 
 
 a special grant of the Vicarage of St. Andrews, in 1576, by virtue of which he 
 assumed the title of Vicar of St. Andrews. During a vacancy at St. Andrews, in 
 the Register of the Thirds of Benifices, for 1 574, the stipend is entered as being 
 " The haill fruites of the vicarage, vacand by deceis of umquhill Mr. Adam 
 Heriot," (minister of Aberdeen, who died in 1574). From the Register of the 
 Privy Seal, we further learn that on the 2 1st March, 1 575-6, Thomas Wood 
 having obtained from " My Lord Regentis Grace a presentation to the Vicarage of 
 Sanct Androis, Mr. John Wynrame, superintendent of Fyfe, was charged to 
 admit him to the said vicarage." 
 
 Robert Fairfax was an eminent English composer during the reigns of 
 Henry VII. and Henry VIII. He was of a Yorkshire family, and took the 
 degree of Mus. D. in the University of Cambridge, in the year 1504, and was 
 incorporated at Oxford in 1511. His MS. collection of the most ancient English 
 songs, to which music has been preserved, is well-known to musical antiquarians. 
 He was organist of the Abbey Church of St. Alban's, where he lies interred. 
 
 Dean John Angus was born about the year I 515, and became one of the 
 conventual brethren of the Abbey of Dunfermline. Shortly after 1 543, he 
 embraced the Protestant faith, and obtained a pension, and also a living in con- 
 nection with the Chapel Royal of Stirling. He died before the 2nd of March, 
 1596-7. Wood speaks of him in affectionate terms as " gude Angus, gude and 
 meike John Angus." 
 
 Mr. Andrew Blackhall was a canon of the Abbey of Holyrood House at 
 the time of the Reformation. He also denounced Popery, and was first settled 
 as a Protestant minister at Ormiston, in East Lothian, in 1 567. In 1574 he was 
 translated to the large and important parish of Inveresk or Musselburgh, where 
 he continued till his death on the 31st January, 1609. When the old church 
 at Inveresk was pulled down and rebuilt in 2806, a large slab was fixed on the 
 outer wall near the south porch, bearing an inscription in memory of the Rev. 
 John Williamson, who died in 1740. Above this inscription, it is recorded 
 that his predecessor, Blackhall, was 73 when he died on 31st January, 1609. 
 There is probably a mistake of ten years in regard to his age, as otherwise, in 
 October, 1593, he would have been only 57 when he applied to the Synod, 
 " in respect of his age, and the greatness of the congregation," for a helper, or a 
 second minister to the parish. 
 
 Sir John Futhie, a priest, celebrated as an organist, returned to Scotland in 
 
The Music of the Old Psalters. 115 
 
 1532. Wood tells us that he was still living in 1592, when he must have 
 attained a very advanced age. "0 God abufe, &c, was composit by Sir Jhone 
 Futhy, bayth letter and note. This man wes the first Organeist that euer 
 brought into Scotland the curius new fingering and playing on Organs, and yit it 
 is mair nor threscore yeiris since he com hame. This is wreatin Jm. Vc. fourscore 
 and xij. (1592)." 
 
 Andrew Kemp was master of the sang or music school at Aberdeen in 1 570. 
 To one of the additional airs Wood adds — "Quod Kemp, and noted be his awin 
 hand and not myne." 
 
 David Peblis or Peebles was one of the conventual brethren of the Abbey 
 Church of St. Andrews. He died in December, 1579. Wood calls him " ane 
 honorable and singulare cunning man — ane of the principall musitians in all this 
 land in his tyme." 
 
 It was by Peebles that these tunes were harmonised according to the desire of 
 Lord James Stewart, then Prior of St. Andrews, who was created Earl of 
 Murray, and became Regent of Scotland. His instructions were to avoid the 
 intricacies or " curiosity" of musical composition, and to adopt a plain and sweet 
 style best suited for general use. In this desire to have the ordinary Psalm 
 tunes — the "Church part" — accompanied with simple and easy harmonies, Lord 
 James was doubtless in some degree influenced by his own experience of the 
 gratifying effects of the psalmody so conducted among the French Hugenots, and 
 in other Protestant churches abroad. Among the Reformed Churches of the 
 Continent, this department of public worship was reckoned a special favourite, and 
 engaged in by the whole assembly. For many centuries Popery had defrauded 
 the Congregation of worshippers of its rights in this as in everything else. At the 
 end of the sixth century, Pope Gregory condemned the people to sit in silence, 
 and assigned the service of song to a choir, who alone should conduct it, believing 
 that he was thus effecting a great improvement in the psalmody of the Church. 
 The more ancient and scriptural custom of singing was restored at the Reforma- 
 tion. And as the Metrical Psalms were introduced into the service of the Scottish 
 Church, and set to music in simple and appropriate harmony, they were eagerly 
 embraced by the people; and the sacred song by the entire congregation, formed a 
 very prominent and exhilarating part of public worship. 
 
 We have said that in these old days public schools existed for education in the 
 " craft and syence of musike," and we have referred to the enthusiastic strains of 
 
n6 
 
 The Scottish Metrical Psalms. 
 
 psalmody with which the "hail toun" of Edinburgh marched in triumphal pro- 
 cession with Durie on his return from exile. We are also told by James Melville 
 that John Erskine of Dun, among his other services in the cause of the Reforma- 
 tion, "of his charity entertained a blind man who had a singular good voice. 
 Him he caused the doctor (teacher) of our school teach the Psalms in metre with 
 the tunes thereof, and sing them in the kirk, by hearing of whom I was so 
 delighted that I learned many of the Psalms and tunes thereof in metre, quhilk I 
 have thought ever syn syne a great blessing and comfort." And Dr. M'Crie, 
 speaking of the method in which public worship was conducted in Scotland about 
 1638, says — "Prayer being ended, the congregation joined in singing a portion of 
 the Psalms, a part of the service in which they took great delight, and in which 
 they were so well instructed that many of them could sing without the aid of a 
 Psalm-book." 
 
 Nevertheless, the result has proved that it was not without some degree of 
 reasonable foundation that fear was entertained by Thomas Wood, "bot musike," 
 the 'craft and syence' in which he took such delight, " sail perish in this land 
 alutterlye." Sacred music, both scientifically and practically, was much appre- 
 ciated, and for a time — longer perhaps than "Wood anticipated — was zealously 
 cultivated as a branch of study, and a special and precious department of divine 
 worship, by all classes of the community. It did not long continue so, and very 
 certainly it is not so now. The Church, somehow, fell into a state of criminal 
 indifference and callousness in this as in other respects. The subject did not 
 continue to receive the countenance and attention demanded by the vast importance 
 of its claims. Notwithstanding the great progress that has been made in many 
 attainments during the last two centuries, congregational psalmody has not kept 
 pace with the onward march ; on the contrary, it has in very many instances, and 
 we fear as a rule, sadly fallen from the high position it occupied in these old times. 
 Could Thomas Wood, or Dr. Fairfax, or Edward Miller, come forth from his 
 tomb, with all his musical tastes and sympathies, and take his place amongst his 
 fellowmen in some of our worshipping assemblies, and listen to the manner in 
 which the sacred service of song is rendered — and that only by part of the 
 congregation — we suspect he would be thrown into the condition which the Earl 
 of Rochester felt assured would have been that of King David, had he heard one 
 of his Psalms as translated by Sternhold and Hopkins, sung on a certain occasion 
 — " 'twould make him mad." (App. XV.). 
 
The Music of the Old Psalters. 
 
 117 
 
 It is gratifying, however, to know that a reaction in this matter has commenced 
 — that an improvement in the Church's psalmody has been inaugurated and is 
 going on — that steps have been taken, short as yet perhaps, and tortoise-like, still 
 steps in the right direction, and therefore to be permitted to entertain the hope that 
 at a day not very far distant, the position of the Church, as regards the service of 
 praise, shall be raised to its proper level. It may not happen that public schools 
 shall exist again as they did of yore, for the special purpose of imparting instruction 
 in musk; but music is gradually receiving increasing attention, and assuming a 
 more important place in the general work of our ordinary public schools. The 
 Church is becoming every day more alive to the importance of the subject, and 
 in her various branches psalmody committees have for some years been in 
 existence, devising and applying means for the accomplishment of the end in view. 
 The Established Church has issued a manual, "The Church of Scotland Psalm 
 and Hymn Tune-Book," which, according to a recent report of the committee, is 
 increasing in popularity, and tending to the dissemination of pure ecclesiastical 
 tunes, and the exclusion of tunes deemed objectionable. The committee are 
 meanwhile making certain improvements in the work, under the editorship of 
 Mr. H. Monk of London, whose wide-spread musical reputation is a sufficient 
 guarantee for its character. The Free Church has also issued a manual, which 
 has been before the public for a number of years, designated "The Scottish 
 Psalmody." The report submitted by the committee to the Assembly in May last, 
 indicated as results effected: — (1.) A general discontinuance of such tunes as 
 Walmer, Violet Grove, New Lydia, &c, and the disuse of repeating tunes. (2.) 
 The extended use and increased popularity of the syllabic style of tune, and the 
 revival of tunes of the early times. (3.) Heightened interest in church music-, 
 increased teaching, practising, part-singing, and study of musical notation, together 
 •with elevated qualifications of precentors. (4.) Greater uniformity in tunes 
 employed, rates of speed, adjusting of tunes to passages sung and harmonic 
 arrangements. (5.) Increased use of varieties of metre, greater help afforded in 
 congregational singing by the upper classes of society, and greatly extended sale of 
 collections of church tunes. The Committee were instructed to carry on their 
 work, and the attention of the Education Committee was directed to the need 
 of adequate provision for musical instruction in the schools of the country. 
 (App. XVI.). 
 
 We have thus endeavoured to trace from its starting point the development of 
 
1 1 8 The Scottish Metrical Psalms. 
 
 the Scottish Metrical Psalms, supplementing our notices by some historical details 
 of additional materials for praise that have been adopted by the Church •, and we 
 would now simply invite attention to the divine injunction frequently reiterated — 
 " Sing praises, sing praises, God is King of all the earth : sing ye praises with 
 understanding." Paul knew that the service of praise in the sanctuary was an 
 express ordinance of Jehovah, and he declared his determination to obey the 
 injunction when he said — " I will sing with the spirit, and I will sing with the 
 understanding also." The command is remarkably plain and significant, and we 
 are not at liberty to obey it or not as we please. It is at our peril if we disobey. 
 Well, we are to sing, that is, we are to give vocal expression to the matter for 
 praise that is brought before us — not to sit silent listening to the voices of a choir, 
 or the sounds of an organ, a harmonium, or a fiddle! A performance on a 
 musical instrument, however exquisite and thrilling may be its effect, is not 
 singing, and no more is it singing simply to listen to it; moreover, we are to sing 
 with the spirit and with the understanding — that is heartily, feelingly, intelligently, 
 skilfully. We should understand what we are to do, and how we are to do it. 
 What are we to do? To praise Jehovah, King of all the earth, implying an 
 intelligent acquaintance with Him as such, with our dependence on Him, and the 
 exceeding riches of His providence and grace toward us. And how? To sing 
 intelligently and skilfully- — knowing the import and significancy of the song in 
 which we express our praise — giving utterance to that song with all the emotion 
 it is fitted to awaken in the heart, and with all the musical skill we possess, or 
 of which we can be made capable by means of competent instruction. Were 
 the members of our Christian congregations thus familiarly acquainted with the 
 "Psalms and Hymns, and Spiritual Songs," in spirit as well as in letter — were 
 they thoroughly trained in the principles and practice of sacred music, and able 
 to take the parts of the song for which their voices are best adapted, and carry 
 it out in full harmony — how much more pleasant and attractive would the whole 
 services of public worship be? 
 
APPENDIX. 
 
APPENDIX. 
 
 No. I. 
 The Version of 1556 — " One and Fiftie Psalmes." 
 
 PREFATORY REMARKS BY WHITTINGHAM. 
 
 HERE is a peculiar interest associated with this version, arising from 
 the fact that all the Psalms, and 42 of the tunes contained in it were 
 latterly incorporated in the Scottish Psalter. The volume contains a 
 preface, written apparently by Whyttingham, which is valuable as indicating the 
 principles on which the Psalmody of the Genevan Church was moulded, and 
 which were afterwards more fully developed in the Psalter of the Church of 
 Scotland. The following is a portion of it : — 
 
 " But because prayers are after two maner of sortes, that is, either in wordes 
 only, or els with songe joyned thereunto ; and thys latter part, as well for lack 
 of the true use thereof, as due consideration of the same, is called by many into 
 dout, whether it may be used in a reformed church : it is expedient that we note 
 briefly a few thinges perteyning therunto. S. Paul geving a rule how men shulde 
 singe, first saith. ' I will singe in voice, and I will singe with understanding.' .... 
 And as musike or singinge is naturall unto us, and therefore every man deliteth 
 therein; so our mercifull God setteth before our eyes, how we may rejoyce and 
 sing to the glorie of his name, recreation of our spirits and profit of ourselves. 
 
 " But as ther is no gift of god so precious or excellent that Satan hath not 
 after a sort drawen to himself and corrupt, so hath he most impudentlye abused 
 this notable gift of singinge, chiefly by the papistes his ministers, in disfiguring 
 it, partly by strange language that can not edifie, and partly by a curious wanton 
 sort, hyringe men to tickle the ears and flatter the phantasies, not esteminge it 
 as a gifte approved by the worde of god, profitable for the churche, and con- 
 firmed by all antiquitie. As, besides other places, is most manifest by the words 
 of Plinius, called the younger, who when he was depute in Aisia unto the 
 Emperour Trajan, and had receyved charge to enquire out the Christians to put 
 
122 
 
 The Scottish Metrical Psalms. 
 
 them to deathe, writ emongs other thinges, touchinge the Christians, ' That their 
 maners were to singe verses, or psalmes early in the morninge to Christ their 
 God.' .... Seinge therefore god's woorde dothe approve it, antiqukie beareth 
 witenes thereof, and best reformed churches have receyved the same, no man can 
 reprove it, except he will contemne Gods worde, despice Antiquitie, and utterlie 
 condemne the godlie reformed Churches. 
 
 "And there are no songes more meete than the Psalmes of the Prophete 
 David, which the holy ghoste hath framed to the same use, and commended to 
 the churche, as conteininge the effect of the whole scriptures, that hereby our 
 heartes might be more lyvelie touched, as appereth by Moses, Ezechias, Judith, 
 Deborah, Marie, Zacharie, and others, who by songs and metre, rather than in 
 their commune speache and prose, gave thankes to god for suche comfort as he 
 sent them." 
 
Appendix. 123 
 
 No. II. 
 
 Royal Licences to Printers. " Cum privilegio" Sffr. 
 
 IT will be observed that one or other of the co-significant phrases — 
 "Cum privilegio; "Cum privilegio regio; "Cum privilegio regali; "Cum 
 privilegio regiae majestatis; "Cum privilegio ad imprimendum solum-" — 
 usually appears on the title page of these old Psalters, as indicating the authority 
 under which the work has been issued from the press. The authorisation which 
 it bespeaks is not confined to the Bible, or the Psalms, or any of the books of 
 Scripture. Its sanction is conferred on acts of parliament, books of customs' rates, 
 " the haill four pairtis of gramer according to Sebaustiane, the dialogues of 
 Corderius, the celect and familiar epissillis of Cecero, the seawen seages, the 
 ballat buik, the second rudimentis of Dumbar, the feabillis of Esope, Gray, 
 Steill," &c. Nor does the phrase denote any privilege peculiar to the printer 
 working under " Royal letters patent." For example — we have the Psalms 
 printed at Edinburgh in 1578 by Thomas Bassandyne, dwelling at the Nether 
 Bow — cum privilegio. In 1579, we have " The Bible and holy Scriptures con- 
 tained in the Old and Newe Testaments Printed at Edinburgh be Alexander 
 Arbuthnot, Printer to the Kings Majestie dwelling at the Kirk of Field, 1579, 
 "Cum gratia et privilegio regiae Majestatis" In the same year we have "Responsio 
 ad Archib. Hamiltonii Apostatae Diologum. Thoma Smetonio Scoto Auctore. 
 Edinburgh apud Johannem Rosseum, pro Henrico Charteris, Anno Do. 1579. 
 Cum privilegio regali." In 1 588, a work by King James (ane fruitful Meditation 
 on Rev: xx. &c.) and in 1589, another (an Exposition of 1 Chron. xv. 25, &c.) 
 were printed by Henry Charteris, cum privilegio regali, though he was never one 
 of his Majesty's printers. Almost all the books of that period, by whomsoever 
 printed, were printed cum privilegio regio, or cum privilegio regali. It seems to 
 have been as necessary for the King's printer, as for any other, to use this formula 
 on the tide page of every book. The same practice prevailed in England. Thus 
 we find Bullinger's " Fiftie Godlie and Learned Sermons, imprinted at London by 
 Ralph Newberie, dwelling in Fleet Street, a little above the Conduit, who hath 
 store of those bookes for those that want both in Latine and English, Cum 
 gratia et priulegio Regiae Maiestatis, 1587." 
 
1 24 The Scottish Metrical Psalms. 
 
 It is not very easy to perceive what was the value of the privilege implied in 
 the office of King's Printer in those old days. Lekprevick, as "our Soveraine 
 Lordis Imprentar had full power to print all works in Latin or English for the 
 weill and commoditie of this realm and lieges thereof, and all sic things as tends 
 to the glorie of God, induring all the space and terms of twenty years." He 
 was constituted King's Printer in 1567, and in the same year he was licensed 
 to print the translation commonly called the Geneva Bible. Why was not his 
 original licence itself sufficient? He printed Queen Mary's Acts in 1565, and the 
 Acts of the first five Jameses and Queen Mary in 1566. Yet, in less than six 
 years after his nomination as King's Printer, viz., in 1573, " The King's Majesties 
 proclamation" concerning the incoming of the English forces, &c, was printed 
 cum privilegio regio by Thomas Bassandyne, who was never one of his Majesty's 
 printers. In the course of the year 1573, Lekprevick printed at St. Andrews 
 the Acts of Parliament 1 57 1. But the Acts of Parliament of 1567, which had 
 been printed by him in 1568, were reprinted by John Ross in 1575 — and Ross 
 was not King's Printer. It is true that Lekprevick incurred the displeasure of the 
 government in 1574, and was confined for some time in Edinburgh Castle, for 
 having printed, without licence, " ane dialogue or mutuall talking betwixt a clerk 
 and a courteour, concerning four parische kirks till ane minister, collectit out of 
 thair mouthis and put into verse be a young man quha did then forgather with 
 thame in his jornay," to the reproach and slander of our Sovereign Lords 
 Regent, &c. But if he was understood to forfeit office on this occasion it is 
 certain that he was not exposed to the penalties of the Act 1551, against 
 unlicensed printing, for we find him continuing to print in Edinburgh nearly 
 twenty years afterwards. One of his well-known works is "Catechismus Latino 
 carmine redditus, et in libros quatuor digestus. Patricii Adamsoni Scoti poetae 
 elegantissimi, opera atque industria," Edin. 1581. Dedicated to James VI. 
 
 Again: — John Gibson, bookbinder to his Majesty, purchased from Gilbert 
 Masterton, burgess in Edinburgh, a gift, which had been disposed and assigned 
 to him by Mr. George Young, Archdeacon of St. Andrews, in 1587, and which 
 Young had received from the King on the 20th of September, 1 585. This gift 
 was confirmed to John Gibson by his Majesty, 20th June, 1589, for printing 
 within the realm, or causing to be printed within or without the same, " The 
 Bible in our vulgar tongue with the Psalm Book, the double and single 
 Catechise," and generally all books specified in the license granted to Alexander 
 Arbuthnot. By a subsequent gift, dated 13th May, 1590, Gibson was empowered 
 to print the Bible, and various other works. Nevertheless, in that same year, 
 
Appendix. 125 
 
 Robert Waldegrave was constituted by Royal gift, Our Sovereign Lord's printer 
 for life — a gift which conferred on him, and on no other, power to print all acts 
 of parliament, &c, as also all and sundry books, volumes, works, and writs 
 which shall be seen, allowed, and approved by his Majesty, or the presbytery or 
 session of Edinburgh. And yet farther, within three weeks after this grant to 
 Waldegrave — viz., on 28th of October, 1590 — a Letter under the Privy Seal 
 conferred on Mr. Zachary Pont full liberty, freedom and license to exercise by 
 himself, his servants and deputies, the office of chief printer within this realm, 
 and to imprint all kinds of books set forth in any kind of tongue or language 
 not forbidden by the statutes and laws of his Majesty's realm. This subject is 
 fully discussed in Dr. Lee's able and exhaustive work, " Memorial for Bible 
 Societies," to which we refer the reader who is curious on the question. We 
 leave it by giving the sentiments of Mr. Solicitor-General Yorke, as expressed in 
 the case of Bashett against the University of Cambridge. He holds that the King 
 has no power at common law over the art of printing. On the exclusive right 
 to print works said to be incident to and inherent in the office of King's Printer, 
 he says, " The law knows no such officer by prescription nor by Act of Parlia- 
 ment; it will not therefore protect him, and say that the King (who made him) 
 shall not grant the same concurrent privilege to another. Supposing Printership 
 to be an office, the King may name as many printers as he pleases." 
 
 We append three specimens of these Licences. 
 
 Licence to Robert Lekprevik, Imprentar in Edinburgh, Jan: 14, 1567. 
 
 Ane Letter maid with awise and consent of my Lord Regent makand mentioun 
 That thai understanding that it is not onlie neidfull in commoun welthis to have 
 the commoun lawis quhilkis ar the rule of the subjectis in civile thingis imprentit 
 alsweile for the commoditie of this present aige as of the posteritie tocum But 
 alsua all sic godlie werkis and volumis as tendis to the glorie of God Thairfore 
 Licencand and gevand to Robert Lekprevik Imprentar in Edinburgh privelige 
 and full powir to imprent all and quhatsumever actis workis valumes and utheris 
 necessaris alsweile in latine as in inglische for the weill and commoditie of this 
 realme and the liegis thairof And als all sic thingis as tendis to the glorie of God 
 Induring all the space and termes of tuenty zeiris nixt following the dait heirof 
 chairgeing all and sindrie Imprentaris writtaris and utheris liegis within this realme 
 
126 The Scottish Metrical Psalms, 
 
 That thai nor nane of thaime take upon hand to imprent or caus be imprentit be 
 quhatsumevir persoun or personis outhir within this realme or outwith the samyn 
 in ony tyme heireftir during the said space the worlds volumes and buikis under- 
 written or caus bring hither the same out of uthir cuntreis except onlie the said 
 Robert Lekprevik quha salbe nominat during the said space our Soverane Lordis 
 Imprentar That is to say the buikis callit Donatus pro pueris Rudimentis of 
 Pelisso The actis of parliaments maid or to be maid (except the actis of his 
 hienes last parliament) The croniklis of this realme The buik callit Regia 
 Majestas The psalmes of David with the inglis and latine catechismes les and 
 mair The buik callit the Omeleyis for reidaris in kirkis Togidder with the 
 grammer to be set furth callit the generall grammer to be usit within the scolis 
 of this realme for erudition of the youth And that under the painis of confis- 
 catioun of the same workis and buikis that salhappin to be imprentit and payment 
 of the sowme of two hundreth pundis money of this realme With command 
 and charge to all and sindrie provestis baillies and officiaris of his hienes burrowis 
 to serche and seik the contravenaris heirof and cause thir presentis to be put to 
 the dew executioun conforme to the tennour thairof in all poinds during the space 
 foirsaid And be thir presentis Our said Soverane with advice and consent foirsaid 
 Ratifeis and apprevis the gift gevin and grantit be his umquhile derrest fader and 
 his hienes moder under their prive seill to the said Robert for imprenting of the 
 Actis of Parliament and psalmes ellis imprentit be him conforme to the tennour 
 of the samin in all poinds of the dait the viij day of februar The zieir of God 
 I m v c ] xv Z eiris And gif ony of our said Soveranis liegis tak upoun hand to 
 imprent within this realme or cause be imprentit outwith the samein ony of the 
 foirsaidis workis volumes and buikis specialie abone expressit except only the said 
 Robert during the said space Ordains the samin to be confiscat and becum 
 under eschete and the persone contravenand the samin to pay the said sowme 
 of twa hundreth pundis money foirsaid That is to say The ane half to our 
 soveranes use and the uther half to the said Robertis use frelie quietlie &c But 
 ony revocation &c At Edinburgh the xiiij day of Januare The zeir of God 
 I m V c lxvij zeiris 
 
 Per Signaturam. 
 
 [This appears to be a renewal or ratification of a licence given to Lekprevik 
 two years previously. On the 14th of April, 1568, he was awarded "full 
 licence privelege and power To imprent all and haill ane buke callit the Inglis 
 bybil imprentit of before at Geneva."] 
 
Appendix. 
 
 127 
 
 Gift under the Privy Seal to Maister Robert Chart eris Prentar, Dec. 8, 1 60 3 
 [_Reg. Sec. Sig. lxiv. 1 43.] 
 
 Ane letter maid makand constituand and ordinand Maister Robert Charteris 
 printer to our Soverane Lord and gevand to him the privilege thairof for all the 
 dayis of his lyfetyme With power to the said M r Robert (and nane utheris) be 
 himselfF and his servandis for quhome he salbe haldin to ansuer To imprent and 
 caus be imprentit all and sindrie actis of parliament uther actis statutes proclam- 
 ationes letteris and charges concerning his Majestie and his estait As alsua all and 
 sindrie buikis volumes werkis and writtis quhilkis salbe seine allowed and 
 approved be his Majestie the presbiterie or Sessioun of Edinburgh and thairupone 
 to sell and dispone at his pleasure And to the effect that the said M r Robert may 
 the mair frielie use and exercise this present priviledge his hiens hes alswa takin 
 and be thir presentis takis the said M r Robert under his Majesties speciall protec- 
 
 tioun mantenance defense and saulfgairde &c At Striviling the aucht day 
 
 of December I m Vj c and thre yeiris. 
 
 Per Signaturam. 
 
 Licence to Sir William Alexander for the space of 3 1 years, to print the Psalms of 
 King David, translated by King fames Dec. 28, 1627. \_Registrum Secreti 
 Sigilli, c. 1627-1628, fol. 305.] 
 
 Ane lettre maid makand mentiown that oure Souerane Lord considering how it 
 pleised his late Royal father king James the sext of worthie memorie for many 
 zeires togidder to have taken grit paynes in translating of the Psalmes of King 
 David in meeter and in conferring thairof with the most approved Hebrue 
 translatoris vpone that subject having in his said lyftyme brocht that work to gud 
 perfectioun And His Majestie well knowing how gud and comfortable the said 
 wark will prove to all his hiens subjects by having those psalmes translated 
 according to the trew meining and delyverie of that holy and princely authour 
 and withall esteiming nothing more deir to him than to performe this said late 
 royall fatheris intentioun for publishing the same that thairby his royal verkies 
 and graces may still be the more recent with the posteritie of all his royall suc- 
 cessors and loving subjectis And his Majestie lykewayes considering the great 
 paynes already taken and to be taken by his hienes right trusty and weill beloved 
 
128 The Scottish Metrical Psalms. 
 
 counsellour Sir William Alexander knycht his Majesties principall secretarie for 
 his kingdome of Scotland to quhais cair his Majestie hath speciallie entrusted the 
 said work in collecting and reviewing of the same, and in seeing the first impres- 
 sioun thairof to be carefullie and weill done and withall being gratiouslie pleased 
 that he sould reape the benefite of his travellis thairin Thairfore his henes with 
 advice and consent of his counsell and exchequer of his said kingdome Ordaines 
 a Letre ro be maid vnder the Previe Seall thareof in dew forme Geving and 
 granting Lykas his Majestie with advyce and consent foirsaid gevis and grantis to 
 the said Sir William Alexander his aires assignais pairtneris and associatis thair 
 servantis and workmen in thair name and to nane ellis full power libertie and sole 
 licence during the space of threttie ane zeires nixt and immediatlie following the 
 dait heirof to print and caus print the said wark of the psalmes to be entituled 
 the Psalmes of King David translated by King James With power to him and the 
 said Sir William Alexander and his forsaids (gif neid be) to erect and establish 
 work houses in any part of the said kingdomes as they sail think maist expedient 
 and to provyd all things requisite for that purpose and to print the said psalmes 
 in quhat number they sail please during the said heall tearme of zeires And to 
 sell barter and dispose thairvpone at quhat rait and after quhat forme thay sail 
 think meitt throughout the haill kingdome and everie pairt thairof and that with- 
 out any let trouble or molestatioun to be used against thame or any of thame be 
 any of his Majesties subjectis or otheris quhatsomever and that during the space 
 afoirsaid Prohibiting and discharging Lykas his Majestie by these presents speciallie 
 prohibits and discharges during the said space of threttie ane zeires all and 
 quhatsomever persones within the said kingdome als weill natives as forrayneris 
 other than the said Sir William and his foirsaidis from printing selling and 
 bartering thairin of the saidis buikis entituled the Psalmes of King David trans- 
 lated by King James without the speciall power and lieence gevin to thame by the 
 said Sir William or his foirsaidis and that vnder the pane of confiscatioun not 
 onlie of the haill workis tooles and instrumentis maid for that purpose but 
 lykewayes of the said bookes thameselffis so to be printed sold and bartered 
 by thame or any of thame within the said kingdome the ane half of the benefite 
 thairof to come to his Majesties vse and the other half to the vse of the said 
 Sir William and his foirsaids And the pairties contraveneris to be censured fyned 
 or imprisoned at the seicht of his Majesties said Privie Counsell With speciall 
 command to thame of his hienes said Privie Counsall and Exchequer for the tyme 
 being to give out warrantis from tyme to tyme as they sail be requyred by the 
 said Sir William or his foirsaidis to all ScherrefEs Justices of Peace Provestis 
 
Appendix. 129 
 
 Bayliffs Constables and otheris his Majesties officeris to be ayding and assisting 
 to find apprehend and sais vpone the said workes tooles and others necessaries 
 for printing As lykwayes vpon the said bookes thamselffis and vpon the bodies 
 of the transgressoures the goodes and bookes to be furth cumming to the use 
 afoirsaid And the saidis persones to be censured in maner above-writtin And 
 that the said Letre be further extended in the best forme with all clauses neidfull 
 Gewin At Quhythall the twenty aught day of December the zeir of God 
 I m vj c and tuentie sevin zeires. 
 
130 The Scottish Metrical Psalms. 
 
 III. 
 
 The duty of possessing a Bible and Psalm book rigidly 
 
 enforced. 
 
 JN course of the year 1579 an Act of Parliament was passed ordaining 
 every householder worth 300 merks of yearly rent, and every yeoman or 
 burgess worth £500 stock to have a bible and psalm book, in vulgar 
 language, in their houses, under the penalty of ten pounds. A searcher was 
 appointed to visit every householder described in the Act; and it appears from 
 the records of the Privy Council that he was not idle. In the year 1580, the 
 Magistrates and Town Council of Edinburgh issued a proclamation commanding 
 all the householders to have Bibles, " under the pains contained in the Act of 
 parliament, and advertising them that the Bibles are to be sauld in the merchant 
 buith of Andrew Williamson, on the north side of this burgh, besyde the Meill 
 Mercat." On the nth of Nov., 1580, "Alex. Clerk of Balberry, provost, &c, 
 ordanis the haill nytbo rs of this bur' to be callit in before the bailies be their 
 quarters for not keeping of the said act, to be adjugeit in the unlaw therein 
 contenit, and for eschewing of all fraude ordains sic as sail bring their bybills 
 and psalm buiks to hafe their names written and subscryvit be the clerk; and 
 therefter the buiks deliverit to them." On the 16th of Nov. there was an order 
 to pursue all persons " that has incurrit the payne of the act for not having ane 
 bybill or psalm buik." Andro Sclater and Thomas Aikinheid, masters of the 
 hospital, were appointed " Collectors of the paynes." Two years afterwards, 
 John Williamson, " general searcheour throughout the haill boundis of this his 
 hienes realm," obtained decreet in the Privy Council against Andro Ballingall and 
 John Weland, Sheriffs-depute of Fife, for not concurring, fortifying, defending, 
 and assisting him in the execution of his duty. Dr. Lees Memorial. 
 
Appendix. 131 
 
 IV. 
 
 The Authorship of the Old Psalms, 1549- 15 64. 
 
 HE following tables, with prefatory explanation, are transferred from 
 Livingstone's edition of the Scottish Metrical Psalter of 1635. They 
 are interesting as showing at one view the names of the Versifiers of 
 those old Psalms, and the special work performed by each. 
 
 The sources of information concerning the authorship of the psalms are the 
 intimations attached to them in the early publications. Regarding the 37 by 
 Sternhold and 7 by Hopkins in 1549, there are express statements, and in 1556 
 abbreviations of these names are prefixed to their respective Psalms. The new 
 psalms under the latter year are anonymous, but the authors both of these and 
 of the additions in 1560 are given in the publication of 1561, which thus verifies 
 columns I, 2, 3, and 4 of the table. Column 5 is drawn from the 1562 edition 
 of the English Psalter, so far as concerns the psalms then first published. The 
 preceding columns also are confirmed by that edition. There are, however, some 
 discrepancies which require to be noticed. I. In edition 1 56 1 (I.) The I ooth 
 Psalm is ascribed to Sternhold, but as Kethe furnished all the other editions of 
 that year, it can hardly be doubted that this also is his. There is no reason to 
 think that the Genevan exiles had intercourse with those who obtained possession 
 of the few psalms by Sternhold, which seem to have been discovered subse- 
 quently to his death. The rhyming of lines first and third is a feature found in 
 none of Sternhold's pieces. And another edition of the same year ascribes the 
 psalm to Kethe. (2.) The I nth is reckoned to Kethe, but is, in 1562, ranked 
 as Norton's. The former must be held as correct. The former reason under 
 last case applies to this, and Norton makes no other contribution before 1562. 
 II. Under 1562 there are the following: (l.) Psalm 28th to Hopkins, but it is 
 included among Sternhold's in 1549. (2.) Psalm 66th to Sternhold, but the 
 rhyming of first and third lines determine it to Hopkins, to whom it is ascribed 
 in 1565. (3.) Psalm 102nd to Hopkins, but other editions to Norton. The 
 rhyme and the position of each in regard to the last 50 psalms decide for the 
 latter. (4.) Psalm 128th has T. T. attached, which must be a mistake for T. S., 
 this psalm being one of the original 44. (5.) Psalm 129th is marked W. W., 
 
132 
 
 The 
 
 Scottish 
 
 Metrical Psalms. 
 
 
 
 but Whittingham's version is one of the rejected, 
 
 and in 1565 
 
 the new version is 
 
 given to Norton. The authors of the new Psalms, in the volume of 1 560, are 
 
 taken from the volume itself, except that of Psalm 
 
 95, which it 
 
 leaves blank. 
 
 The first 
 
 1 7 psalms in 
 
 regular order belong equally to each of the following 
 
 dates, and ; 
 
 ire therefore omitted •, all these were by Sternhold. 
 
 
 
 1549- 
 
 1556. 
 
 1560. 
 
 1561. 
 
 1562. 
 
 
 1564. 
 
 44 Psalms. 
 
 51 Psalms. 
 
 65 Psalms. 
 
 87 Psalms. 
 
 Complete English. 
 
 Comp. Scot. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 18 St. 
 
 
 Ps. 
 St. 
 
 19 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 20 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 21 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 ... 
 
 ... 
 
 • • • 
 
 ... 
 
 22 St. 
 
 
 St. 
 
 ... 
 
 23 Wh. 
 
 Wh. 
 
 Wh. 
 
 23 St. 
 
 
 Wh. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 24 Hop. 
 
 
 24 Cr. 
 
 25 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 . 
 
 St. 
 
 ... 
 
 ... 
 
 ... 
 
 . • • 
 
 26 Hop. 
 
 
 Hop. 
 
 ... 
 
 ... 
 
 ... 
 
 27 Ke. 
 
 27 Hop. 
 
 
 Ke. 
 
 28 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 29 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 30 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 
 Hop. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 31 Hop. 
 
 
 Hop. 
 
 32 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 33 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 
 Hop. 
 
 34 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 • • • 
 
 ... 
 
 ... 
 
 ... 
 
 35 Hop. 
 
 
 Hop. 
 
 ..* 
 
 ... 
 
 ... 
 
 36 Ke. 
 
 36 Hop. 
 
 
 Ke. 
 
 • •• 
 
 ... 
 
 37 Wh. 
 
 Wh. 
 
 Wh. 
 
 
 Wh. 
 
 • •• 
 
 ... 
 
 ... 
 
 ... 
 
 38 Hop. 
 
 
 Hop. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 39 Ho P- 
 
 
 Hop. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 40 Hop. 
 
 
 Hop. 
 
 41 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 St. 
 
 42 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 
 Hop. 
 

 
 Appendix. 
 
 
 ! 33 
 
 1549- 
 
 1556. 
 
 1560. 
 
 1561. 
 
 1562. 
 
 1564. 
 
 44 Psalms. 
 
 51 Psalms. 
 
 65 Psalms. 
 
 87 Psalms. 
 
 Complete English. 
 
 Comp. Scot. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 43 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 44 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 45 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 46 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 ... 
 
 47 Ke. 
 
 47 Hop. 
 
 Ke. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 48 Hop. 
 
 Hop. 
 
 49 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 
 ... 
 
 50 Wh. 
 
 Wh. 
 
 50 Hop. 
 
 Wh. 
 
 ... 
 
 51 Wh. 
 
 Wh. 
 
 Wh. 
 
 Wh. 
 
 Wh. 
 
 . •• 
 
 ... 
 
 • •• 
 
 ... 
 
 51 Nor. 
 
 • •• 
 
 5 2 Ho P- 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 
 ... 
 
 53 Nor. 
 
 Nor. 
 
 ... 
 
 ... 
 
 
 54 Ke - 
 
 54 Hop. 
 
 Ke. 
 
 ... 
 
 ... 
 
 
 ... 
 
 55 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 
 ... 
 
 56 Hop. 
 
 56 Cr. 
 
 ... 
 
 ... 
 
 
 ... 
 
 57 Hop. 
 
 57 Po. 
 
 ... 
 
 ... 
 
 
 58 Ke. 
 
 58 Hop. 
 
 Ke. 
 
 ... 
 
 ... 
 
 
 ... 
 
 59 Hop. 
 
 59 Po. 
 
 ... 
 
 ... 
 
 
 ... 
 
 60 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 
 ... 
 
 61 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 
 62 Ke. 
 
 62 Hop. 
 
 Ke. 
 
 63 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 ... 
 
 ... 
 
 
 ... 
 
 64 Hop, 
 
 Hop. 
 
 ... 
 
 ... 
 
 
 ... 
 
 65 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 
 ... 
 
 66 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 67 Wisdom 
 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 67 Wh. 
 
 Wh. 
 
 67 Hop. 
 
 Wh. 
 
 68 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 ... 
 
 m 
 
 ... 
 
 ... 
 
 6c> Hop. 
 
 Hop. 
 
 ... 
 
 
 ... 
 
 70 Ke. 
 
 70 Hop. 
 
 Ke. 
 
 ... 
 
 ... 
 
 71 Wh. 
 
 Wh. 
 
 71 Hop. 
 
 Wh. 
 
*34 
 
 The 
 
 Scottish 
 
 Metrical Psalms. 
 
 
 1549. 
 
 *55<>- 
 
 1560. 
 
 1561. 
 
 1562. 
 
 1564. 
 
 44 Psalms. 
 
 51 Psalms. 
 
 65 Psalms. 
 
 87 Psalms. 
 
 Complete English. 
 
 Comp. Scot. 
 
 Ps. 
 
 Ps. 
 
 Ps. 
 
 Ps. • 
 
 Ps. 
 
 Ps. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 72 Hop. 
 
 Hop. 
 
 73 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 74 Hop. 
 
 Hop. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 75 Nor - 
 
 75 Cr. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 76 Hop. 
 
 76 Po. 
 
 ... 
 
 ... 
 
 ... 
 
 ... 
 
 77 Hop. 
 
 Hop. 
 
 78 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 St. 
 
 79 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 
 ... 
 
 ... 
 
 ... 
 
 80 Hop. 
 
 Po. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 81 Hop. 
 
 81 Po. 
 
 82 Hop. 
 
 Hop. 
 
 ] 
 
 "iop. 
 
 Hop. 
 
 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 83 Hop. 
 
 83 Po. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 84 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 85 Ke. 
 
 85 Hop. 
 
 Ke. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 86 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 87 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 . . 
 
 88 Ke. 
 
 88 Hop. 
 
 Ke. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 89 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 90 Ke. 
 
 90 Hop. 
 
 Ke. 
 
 
 ... 
 
 
 .. 
 
 91 Ke. 
 
 91 Hop. 
 
 Ke. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 92 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 93 Ho P- 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 94 Ke. 
 
 94 Hop. 
 
 Ke. 
 
 
 ... 
 
 95 
 
 .. 
 
 ... 
 
 95 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 96 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 97 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 98 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 .. 
 
 ... 
 
 99 Hop. 
 
 Hop. 
 
 
 ... 
 
 
 , . 
 
 100 Ke. 
 
 100 
 
 Ke. 
 
 
 ... 
 
 
 ., 
 
 10 1 Ke. 
 
 10 1 Nor. 
 
 Ke. 
 
 
 ... 
 
 
 •• 
 
 ... 
 
 102 Nor. 
 
 102 Cr. 
 

 
 Appendix. 
 
 
 l 35 
 
 1549- 
 
 ^55^ 
 
 1560. 
 
 1561. 
 
 1562. 
 
 1564. 
 
 44 Psalms. 
 
 51 Psalms. 
 
 65 Psalms. 
 
 87 Psalms. 
 
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Appendix. 137 
 
 V. 
 
 The "Conclusions? with specimens of Prayers. Edit. 1595. 
 
 N the edition of the Psalms, printed by Charteris, Edinburgh, in 1 595, 
 thirty-two Conclusions, or renderings of the Gloria Patri are given, being 
 one for each variety of metre, so that one might be sung at the close of 
 each psalm, or part of a psalm. They appear here in the full set for the first 
 time. One, only, is given in the edition of 1 575. Some of the later editions have 
 part of them, some the whole, and some none ; but the use of the Gloria Patri in 
 some or in all the metres was universal in 1638. Baillie speaks of it as the 
 " constant practice of our church." Somewhat similar versions of this formula are 
 still printed at the end of the Psalms in the English Book of Common Prayer. 
 They are here given in full : — 
 
 Conclusion to Psalm I. Common Metre. 
 
 There are two varieties, and to these the numerous psalms in common measure 
 are referred: 
 
 (ist) Thy people and thy Heritage 
 
 Lord blis, guide and preserue: 
 Incres them, Lord, and reule thair hartis, 
 That they may neuer suerue. 
 (2nd) O Lord thou art the readie help Gloir to the Father, and the Sone, 
 
 Of them that traistis in thae And to the halie Gaist, 
 
 Saif and defend thy chosen flock As it was in the beginning 
 
 That now distressed be. Is now, and ay sail last. 
 
 Up to the 84th Psalm all the psalms in common metre are simply referred to 
 these conclusions, whilst from the 84th forward, the conclusions are printed 
 anew. 
 
 To Psalm XXV. Short Metre. 
 
 O Lord the strenth and rock, Gloir to the Father be 
 
 of all that traist in thee : the Sonne and halie Gaist: 
 
 Saif and defend thy chosen flock, As it hes bene continuallie 
 from all calamitie. is now and euer shall last. 
 
i38 
 
 T'be Scottish 
 
 Metrical Psalms. 
 
 
 To Psalm XXVII. Long Metre. 
 
 All pepill on the eirth reioyce 
 
 In God of maist misericorde : 
 
 With inward mynde, and outward voice, 
 
 Let vs give laude vnto the Lord. 
 
 To God be Gloir interminabill 
 
 And his Sonne Christ, baith God and man, 
 
 And halie Gaist inseparabill 
 
 As was ay sen the warld began. 
 
 
 To Ps 
 
 ALM 
 
 XXXVI. 
 
 
 Gloir be to God allanerlie, 
 And to his Sonne etemallie : 
 And to the halie Paraclite. 
 
 
 Three persons in ane Deitie 
 In Warld of Warldis infinite. 
 
 
 To Psalm XLVII. 
 
 
 And gif him all glorie 
 In psalmes most svveit 
 And to his Sonne Christ 
 And blist Paracleit. 
 
 
 Quhilk from the beginning 
 Did ever extend 
 And so shall continew 
 Warld without end. 
 
 
 To Psalm L. 
 
 
 Honour and glorie 
 Vnto the Father bee: 
 
 And to his Sonne 
 
 Quhilk is in heuin sa hie 
 
 And right also 
 
 Vnto the holie Spreit. 
 
 
 Of troubled heartes 
 
 The comforter most sweit 
 As it was euer 
 
 Before in the beginning 
 Is now and shall 
 
 Be Warld without ending. 
 
 
 To Psalm LXII. 
 
 
 To God therefore 
 
 let vs with besie cure 
 
 Giue laude and glore 
 As feruentlie as we can. 
 
 
 As was b;fore 
 
 ay sen the warld began : 
 Quhilk euermore 
 
 but cessing shall indure. 
 
 In the case of this Psalm, and of the 
 to the last four of the Psalm make up 
 
 47th 
 
 the 
 
 the eight lines of the " Gloria," added 
 number necessary for the tune. 
 
 
 To Psalm LXVII. 
 
 
 To God our Father 
 And to his deir sone 
 
 And to the halie Gaist 
 Quhilk three are all one : 
 
 
 Be gloir as it was 
 In all tymes bygone: 
 
 Is now, and sail b? 
 
 Quhen tyme sail be none. 
 
Appetidix. 139 
 
 To Psalm LXX. 
 
 To God be gloire interminabill 
 
 And halie Gaist inseparabill, 
 
 And his sone verie God and man : 
 
 As was ay sen the warld began. 
 
 To Psalm 
 
 LXXVI. 
 
 To God alone of michtis most 
 
 As ay hes bene in tymes before, 
 
 Be laud, praise, gloir and dignitie: 
 
 Is now, and shal be euermore 
 
 The Father, sonne, and holy Ghost, 
 
 Thi'ou sea and land in ilk degre. 
 
 Thre persons in Divinitie : 
 
 
 To Psalm LXXX. 
 
 To our Father bening, 
 
 And the halie spreit 
 
 that made vs of nocht, 
 
 That faild vs neuer 
 
 To Christ our Lord and King, 
 
 Be glorie infinite 
 
 from deith that vs bocht. 
 
 for now and for euer. 
 
 To Psalm LXXXI. 
 
 Laude, honour, praise, and glob- immortall, 
 
 And onelie reserued, 
 
 To our Father quhilk art in Heuin: 
 
 To his Maiestie: 
 
 And to the Sonne ia Godheid equall, 
 
 Euen sen the beginning, 
 
 And hailie Gaist lyke laud be geuin. 
 
 And zit still continuing, 
 
 Quhilk ay was obserued, 
 
 Perpetuallie. 
 
 To Psalm LXXXHI. 
 
 Worship and glore 
 
 In one substance vnite 
 
 Vnto the Trinitie: 
 
 All of power 
 
 The Father, Sone, 
 
 and wisedome infinite 
 
 And blessit Paraclite. 
 
 Quhilk neuer had 
 
 Etemall God 
 
 b;ginning, nor ending: 
 
 Essentiall Veritie : 
 
 Our hope on them 
 
 Three personnes 
 
 sail euer be depending. 
 
 To Psalm LXXXV. 
 
 Gloir to the Father of michtis maist, 
 
 Coequall and als Coeteme 
 
 Vnto the Sonne and halie Gaist, 
 
 Thy faithfull flock gyde and goueme 
 
 One God in persons three: 
 
 To thy felicitie. 
 
140 The Scottish 
 
 Metrical Psalms. 
 
 To Psalm CIIII. 
 
 From sleuth, and from sin 
 
 Thy meiknes hath made 
 
 gude Lord vprais vs: 
 
 much fer to mease vs 
 
 That we may conuene, 
 
 Thairfoir let vs giue 
 
 to worship thy Name, 
 
 praise, honour, and glore 
 
 For that is the chief thing, 
 
 To God our deir Father, 
 
 gretlie suld pleis vs. 
 
 and to his Sonne Iesus: 
 
 Gif we vnto thy will, 
 
 And to the halie Gaist 
 
 our lyfis do frame. 
 
 Now and euermore. 
 
 To Psalm CX. 
 
 Onelie to God of power infinite, 
 
 And als mot be vnto the halie Spreit, 
 
 And to the piomisit seid Emmanuell 
 
 Honour, worship and gloir perpetuall. 
 
 To Psalm CXI. 
 
 To our gret God be gloir 
 
 As was in the beginning, 
 
 And his Sone euermore, 
 
 And shall be continving, 
 
 And Spreit quhilk they vs send, 
 
 Euen to the waildis end. 
 
 To Psalm CXII. 
 
 To worship God let vs make haist, 
 
 As was, and sail be euermore: 
 
 And be not slaw to giue him glore : 
 
 From grie to grie, and stage to stage, 
 
 To Father, Sone, and halie Gaist, 
 
 From tyme to tyme, and age to age. 
 
 To Psalm CXIII. 
 
 Etemall God Omnipotent, 
 
 Giue praise and honour vnto God, 
 
 Quha fabricate the Firmament, 
 
 Quha chastises vs with his soft rod, 
 
 And euerie thing thairin conteind: 
 
 Of Fatherlie correctioun ; 
 
 Grant vnto vs that wee alvvaies, 
 
 To quhome be gloir, and to no mo, 
 
 May worship thee with detfull praise 
 
 , As was, and is, and shall be so, 
 
 Quhilk in thy Name ar heir conueind 
 
 For, euer, but defectioun. 
 
 To Psalm CXVIII. 
 
 The mercifull God of Israeli, 
 
 And to the Spreit of veritie, 
 
 Quha maid the heuin, earth, and se: 
 
 (All thre of might equiualent:) 
 
 The blessed Sone Emmanuel, 
 
 Be gloir and honour incessantlie 
 
 Our promisit Saviour for to be : 
 
 And worship indeficient. 
 
Appendix. 141 
 
 To Psalm 
 
 CXXI. 
 
 To God quha is in euerie place, 
 
 And to the halie Spreit of grace, 
 
 Beneth, and als aboue, 
 
 Be worship ineffabill, 
 
 The Father, and the Sone, 
 
 With voices incessabill. 
 
 To Psalm CXXII. 
 
 Cum let vs forgather 
 
 To God our Creatour 
 
 To praise God the Father: 
 
 And Christ our Saluatour, 
 
 Euerilk morning of the day : 
 
 And the Paraclyte maist holie, 
 
 Sing Psalmes in sueit sound, 
 
 Our gyde and counsellour, 
 
 Let our voces redound 
 
 Be laude, gloir, and honour, 
 
 From eirth, unto heuin : and say 
 
 For euermore continuallie. 
 
 To Psalm CXXIIII. 
 
 Let us reioyce 
 
 the haill warld be his word: 
 
 be all meinis external], 
 
 The Father, Sonne, 
 
 And inward heart, 
 
 and the Spreit Supernall: 
 
 and let us praise the Lord: 
 
 Quha was, and is, 
 
 Quha creat all 
 
 and shall be Eternall. 
 
 To Psalm 
 
 cxxv. 
 
 To God, quha leuis and reignis ay, 
 
 Give praise and honour night and day: 
 
 And to his promeist Sone sa deir, 
 
 As it was ay befoir, 
 
 And to the Spreit send be thame heir, 
 
 And sail be evermore. 
 
 To Psalm CXXVI. 
 
 Kingdome, Empyre, 
 
 And halie Spreit 
 
 power, triumph and victorie : 
 
 that knawes and reulis mannis thocht. 
 
 Be to our God, 
 
 As was ay sen 
 
 quha creat the warld of nocht : 
 
 the warldis foundatioun: 
 
 Father Eterne, 
 
 From age to age, 
 
 and his Sone the King of glorie : 
 
 in all generatioun. 
 
 To Psalm CXXVII. 
 
 Praise to the Godheid infinite 
 
 The Father, Sone, and halie Spreit. 
 
 The Omnipotent Trinitie 
 
 To praise them make us readie boun 
 
 Thre persons in Divinitie. 
 
 Fra the sone ryse till it ga doun. 
 
142 The Scottish 
 
 Metrical Psalms. 
 
 To Psalm 
 
 CXXIS. 
 
 To the Father, 
 
 
 Honour, and praise, 
 
 our onelie Lord and King: 
 
 
 as in the beginning 
 
 And to his Sone, 
 
 
 Wes, and now is: 
 
 and holie Spreit give we, 
 
 
 and so euermore shall be. 
 
 To Ps 
 
 ALM 
 
 cxxx. 
 
 gude God maist mercifull, 
 
 
 To quhome with the halie Spreit, 
 
 The Father of our Lord, 
 
 
 Be honour, laud, and gloir, 
 
 Thy Sone baith gude and pitifull 
 
 
 In warld of warlds infinite, 
 
 From deith that vs restored. 
 
 
 As it was ay before. 
 
 To Psalm CXXXII. 
 
 To our Father Celestiall, 
 
 
 In one Godheid, whole, and compleit, 
 
 And his deir Son and holie Spreit: 
 
 
 Be praise, and gloir, perpetuall. 
 
 Thre distinct persons, coequall 
 
 
 
 To Psalm CXXXVI. 
 
 Gloir to the Father be, 
 
 
 As was before 
 
 And to the Sone maist sweit: 
 
 
 God create all, 
 
 The samin gloir give we, 
 
 
 Is now, and shall 
 
 Vnto the halie Spreit. 
 
 
 Be euermore. 
 
 To Psalm 
 
 CXLII. 
 
 To our Father 
 
 
 The halie Gaist, 
 
 in heuinnis sa hie : 
 
 
 in Vnite Trinitie 
 
 And to his Sone 
 
 
 As it wes in 
 
 be gloir condigne 
 
 
 the beginning, 
 
 With equal praise, 
 
 
 And sail be but ending. 
 
 and laude worship we, 
 
 
 
 To Psalm 
 
 CXLIII. 
 
 Our God of michtis most 
 
 
 As it was lang before, 
 
 To praise, let vs applaude : 
 
 
 The Warld tuke beginning: 
 
 The Sone, and holie Ghoist, 
 
 
 And so sail euermore, 
 
 To quhome be gloir and laude, 
 
 
 Abyde without ending. 
 
Appendix. 143 
 
 To Psalm CXLIX. 
 
 To our Father abone, Be honour and gloir, 
 
 And to his deir Sonne, As it was before, 
 
 And the halie Gaist: And for ay shall laste. 
 
 Besides these Conclusions, this version contains also a full complement of 
 Prayers "upon" the Psalmes — one Prayer following each Psalm. It is believed 
 that this is the only Scottish version of the Psalter which contains such Prayers. 
 Similar appendages, however, appear under the name of "Collectes" — one 
 attached to each Psalm — in Archbishop Parker's Version, printed about 35 years 
 previously — 1560 — and which in all probability was taken as an example, and 
 imitated in the Scottish version. The following are from each of these col- 
 lections : — 
 
 SPECIMENS OF PARKER'S COLLECTES, 1560. 
 
 COLLECTE FOR PSALM LIL 
 
 Almighty God, which in thy power and fearfull wrath beatest down all the 
 vanitie of the worlde and spite of man's pride, graunt vs so to florish as fruitfull 
 Olyve trees in the house and congregation of thy people that by trust of thy name 
 we may be delivered from the curse and malediction of thy wrath through &c. 
 
 COLLECTE FOR PSALM XCII. 
 
 Almighty God, which art the contynuall ioye and perpetuall felicitye of all thy 
 saynts, whom thou doost inwardly water with the dew of thy heauenly grace, 
 whereby thou makest them to floryshe like the Palme tree in the celestiall courts of 
 thy church : we beseech thee that thou would so discusse from vs the burdenous 
 weight of sinne, that we may enioye their fellowship. Through Christ. 
 
 COLLECTE FOR PSALM CVIII. 
 
 Graunt to al such as feare thy name O Lord, perpetual prosperity in the state 
 of their lyues : referring all their actes and dedes to the glorification of the same, 
 through Christ. 
 
144 ^e Scottish Metrical Psalms. 
 
 SPECIMENS OF PRAYERS IN SCOTTISH VERSION, 1595. 
 
 A Prayer vpon the I Psalme. 
 
 O Merdfull and heauenly Father that hes creatit us vnto blissitnes and 
 soueraigne felicitie, and hes giuen vnto vs thy halie Law, to be the only reule and 
 squair, quhairby we suld liue weill and godlie, make vs be thy gude grace to 
 renunce our avvin carnall and fleschlie desires, and all euill company, escheuand 
 the way of sinners, that wee may bring furth sic fruites of the spirit, that beand 
 alwayis vnder thy halie protectioun, wee may haue perfite assurance and 
 cdfidence, that quhen thy Sone Iesus Christ shall appeir to deuyde the gaitis 
 from the sheip, wee may be accouted amangis the number of them that are 
 redemit be his blude. So be it. 
 
 A Prayer vpon the VIII Psalme. 
 
 Eternall God that by thy mightie Providence governis all creaturis-, we humblie 
 beseik thee, that it wald pleis the to visite vs be thy Son Iesus Christ, and restore 
 us to that honour, from quhilk wee were castin downe, be the sinne of our 
 forefatheris ; and that we may in rememberance of thy great benefites towardis 
 vs, celebrate thy merueleus power, baith now and euer mair. So be it. 
 
 A Prayer vpon the XIX Psalme. 
 
 O God Creator of all things, grant that "We may acknouledge and magnifie thy 
 great strength and pour that declaris the self in the conseruing and gyding of this 
 warld : suffer nocht that we wander any quhit from thy halie Law, quhilk is 
 pure and perfect : bot takand delyte thairin, we may haillie be sa gouernit be it, 
 that in the end we may be participant of the heuenlie saluatioun through Iesus 
 Christ. So be it. 
 
 A Prayer vpon the XXII Psalme. 
 
 Albeit, (O God of al consolatioun and comfort) thou suffer vs for a littill seasoun 
 to bee afflictit diverse wayes : and makis vs (as it vver) to be I he outcastis of the 
 warld; zit for sa mekill as we haif our onelie traist in thy gudenes, we beseik 
 thee to assist vs, and delyuer vs of all thir troubillis that distressis vs, that in the 
 
Appendix. 145 
 
 middest of thy halie Congregatioun, wee may rander thee hartie praises and thanks, 
 through Iesus Christ thy onelie Sonne. So be it. 
 
 A Prayer vpon the XXIII Psalme. 
 
 Eternall and everlasting Father, fountaine of all felicitie •, we rander thee 
 prayses and thanks for that thou hes declarir vnto vs our Pastour and defender 
 quha sail delyuer vs from the power of our adversaries. Grant vnto vs, that we 
 castand away all feir and terrour of deith, may embrace and confesse thy trueth, 
 quhilk it hes plesit the to reueill to vs by thy sone our Lord and soueraigne 
 Maister, Christ Iesus. So be it. 
 
 A Prayer vpon XLII Psalme. 
 
 Celestiall Father, that at all tymes exercyses thy pure flock with diuerse 
 afflictiounis : Assist vs, and delyuer vs from the troubillis that are fallin on vs that 
 the wickit and proud contemners haif na caus to think, that in vaine wee depend 
 vpon thee: but that they may be cempellii to vnderstand, that thou art the strenth 
 and fortresse of all them that luiffis and honors thee, in thy Sonne Iessus Christ. 
 So be it. 
 
 A Prayer vpon the LI Psalme. 
 
 Father of all mercies, that delytis nocht in the deith of ane sinner; Extend thy 
 compassioun vpon us, and wesch us from all our sinnes, that we haif committed 
 agains thy halie Maiestie, sen the tyme we first enterit in this vvarld. Creat in 
 vs ane clene hart, and strenthen vs continuallie with the power of thy haly 
 Spreit, that we beand haillie consecrate to thy seruice may set furth thy praises, 
 through Iesus Christ our Saviour. So be it. 
 
 A Prayer vpon LXVII Psalme. 
 
 Eternall God, the Father of all lichts, without the knawledge of quhome, we 
 are mair miserabill then the verray brute beistis : Extend thy blessing ouer us, and 
 make that thy maist hailie Name may be knavvin throughout the haill earth, and 
 may be worshipped of all pepill and nations ; to the intent, that all men feiling 
 thy mercifull benediction, may walk in thy feir, as we are teachit be Iesus ChrLt, 
 thy Sonne. So be it. 
 
146 The Scottish Metrical Psalms, 
 
 A Prayer vpon LXXIV Psalme. 
 
 Father of mercie, for sa mekill as thou hes iust occasioun to punish vs in 
 respect wee haue not made our profite of thir benefites, quhilk thou hes powered 
 furth o vs euer vnto this present hour : Zit haif regaird to the glorie of thy haly 
 Name, quhilk is blasphemit be proud contempners and despysers thereof. With- 
 draw not thy fauour from vs; but remember on the couenant made with our 
 auld Fathers, and strenthen vs be thy adoptioun, ratefyit in vs through Iesus 
 Christ, thy Sonne. So be it. 
 
 A Prayer vpon LXXIX Psalme. 
 
 O Lord, the protectour and defender of the pure and oppressit, although the 
 rage and furie of our enemies bee sic, that they neuer ceise from continuall 
 tormenting of vs all maner of wayis, and seikis na thing bot our vtter destruc- 
 tioun. Zit wee beseik thee for to assist vs and turne away thine anger that 
 hings ouer vs vpon them that blasphemis thee, that all the warld may vnderstand 
 that thou despysis not the complaints and sobbis of them that callis vpon thee 
 in treuth and veritie, in the name of Iesus Christ, thy Sonne. So be it. 
 
 A Prayer vpon LXXXIV Psalme. 
 
 Maist mercifull and heauenlie Father, without the knawledge of quhome, wee 
 can na wayis attein to lyfe euerlasting or eternall saluation; Seeing that it hes 
 plesit thee of thy mercie, (gude and gratious God) to grant vs libertie to conuene 
 ourseluis togeather, to inuocate and call vpon thy maist halie Name, and to heare 
 and embrace healthsome and sound doctrine, as out of thy awin mouth. Con- 
 tinew (of thy awin gudedes) according to thy wonted mercie, this thy heauenlie 
 fauour tovvardes vs and our posterities and defend the cause of all them that 
 walkes befoir thy halie Maiestie in innocencie and cleannes of lyfe, that we may 
 bee encouraged dailie mair to put our haill traist and confidence in thee, and that 
 through the merites of Iesus Christ, thy deir and onelie Sonne, our Saviour. 
 So be it. 
 
 A Prayer vpon XCIII Psalme. 
 
 Maist potent King of Kings, and Lord of Lords, quhais glorie is incompre- 
 hensibill, quhais Maiestie is infinite, and quhais power is incomparabill : Mainteine 
 
Appendix. 147 
 
 thy seruands in quyetnes : and grant that vve may be sua settillit on the certaintie 
 of thy promises, that quhat sumeuir thing cum vpon vs, we may abyde firme in 
 thy faith, and may leif vprightlie and with out reproch in the midis of the Kirk 
 quhilk Iesus Christ thy Sonne hes bocht with his precious blude. So be it. 
 
 A Prayer vpon C Psalme. 
 
 O Lord, the plentifull heip of all happines, sen it hes plesit the of thy free 
 mercie and gudenesse to chuse vs for thy awin heritage, and to regener vs 
 spiritually Entertaine vs vnder thy wings vnto the end; and grant that we may 
 dailie growe in the knawledge of thy gudenesse, trouth, and mercie, quhilkis 
 thou hes manifested vnto vs, through our Redeemer, and Sauiour Iesus Christ. 
 So be it. 
 
 A Prayer vpon CIII Psalme. 
 
 Celestiall Father, that at all tymes hes shawin thy singular fauour and gude- 
 nesse towardis all them that feir the: Luke not vpon the multitude of our 
 iniquities, quhairwith vve offend thee, seeing the great fragilitie and bruckilnesse 
 quhilk is in vs. But remember the Couenaunt that thou hes made with our 
 Fathers, and ratifeit in thy Sonne Christ Iesus : that be the vertevv thairof, we 
 may assure ourseluis of the eternall saluatioun, that vve with thy angels may 
 praise and glorifie the for euer and euer. So be it. 
 
 A Prayer vpon CX Psalme. 
 
 Eternall God, quhilk hes appointit thy onelie Sone, for our King and Priest, 
 that we micht be sanctified be the Sacrifice of his bodie vpon the Croce. Grant 
 that vve may in sic sort be participant of his benefites that vve may renounce our 
 awin selfis, and serve him in all haliness, and puritie of lyfe : and may offer vp 
 Spirituall sacrifices that may be pleasant and acceptable vnto the, through the self 
 same Iesus Christ. So be it. 
 
 A Prayer vpon CXXX Psalme. 
 
 Pitifull Father, quha is full of mercie, that neuer reiectes the Prayers of them 
 that callis upon thee in treuth and veritie : Haif mercie vpon vs, and destroy the 
 multitude of our iniquities, according to the treuth of thy promises, quhilkis 
 
148 The Scottish Metrical Psalms. 
 
 thou hes promisit vnto vs, and quhairin wee repose our haill confidence, accord- 
 ing as we are teichit be thy Word of thy Sonne our onelie Sauiour. So be it. 
 
 A Prayer vfon CXXXII Psalme. 
 
 O louing Father, quha be thy aith hes promisit vnto vs, ane Saviour Jesus 
 Christ, thy Sone : thou hes not deceuit vs, bot hes giuen him vnto vs, as thy 
 Word hes declarit, and be thy Sacramentis thou hes confirmit. Yea, he hes 
 further promisit vnto vs, that he will abyde with vs vntill the consummatioun 
 of the warlde. Thairfoir, deir Father, we beseik thee, that thou will blesse vs 
 in all our turnis, gouerne vs, and replenish vs with ioy. Let thy Crown and 
 Kingdome abyde aboue vs, and preserue vs in peice, through the same Iesus 
 Christ, thy Sone. So be it. 
 
 A Prater vpon CXLIV Psalme. 
 
 Pvissant God of Armies, that knavvis our brukkilnesse, and infirmities to be 
 sa great, that be our selfis we are not abill to stand vp ane moment befoir our 
 adversaries, gif thy michtie power did not uphald vs. Bow doun thy self out 
 of the heauens, and stretch furth thy strong hand; that they that seikis our 
 ruyne may see thou our protectour and defender. Gif vs sic prosperous succes, 
 that all the warld may se, they are nocht miserabill that depends on thee, and 
 acclaimes the to be thair God, trouch Iesus Christ, our Sauiour. So be it. 
 
 A Prayer vpon CXLV Psalme. 
 
 Thy mercies (Lord) are aboue all thy warkes, faithfull art thou in all thy 
 promisis, and iust in all thy doings. Be ane mercifull Father vnto vs, for Christ 
 Iesus thy Sones saik. Gouern our vvayis, for we are waike : Strenthen vs for 
 we are failzeit: Refresh vs for we are famischit; and plentiffullie bestow thy 
 gud giftis vpon vs. Defend vs from the snairis of Satan, our auld enemie, that 
 he tempt vs not out of the richt way bot that we may euermair be reddie to 
 praise and glorifie thy halie name, through Iesus Christ. So be- it. 
 
 A Prayer vpon CL Psalme. 
 Maist vvorthie art thou, (O gude and gracious God) of all praises, euin for 
 
Appendix. 1 49 
 
 thy avvin saik. quha surmountis all thingis in halinesse. Be thee onelie, we are 
 maid halie and sanctifyit. We prais thee for our glorious Redemption, purchasit 
 to vs in thy deirlie belouit Sonne Christ Iesus, as our devvtie continuallie biddis 
 vs : Give vs thairfoir thy haly Spirite to gouerne vs. And grant, that all things 
 quhilk brethis with lyfe, may praise thee, as the true lyfe of all creatures, 
 through the sam Iesus Christ, our Lord, quha reignis with thee and the halie 
 Gaist, on God, for euer and euer. So be it. 
 
150 The Scottish Metrical Psalms. 
 
 VI. 
 
 Baillie defending the use of the " Gloria Patri." 
 
 HE use of the "Gloria Patri," or Conclusion to the Psalms, is defended 
 by the celebrated Baillie, in the following interesting and graphic paper. 
 It occurs among his unpublished MSS., and bears no date, but was 
 probably written about 1 643. He designates it: — 
 
 " The summe of my conference yesterday -with three or four yeomen of my flock 
 •who refused to sing the Conclusion. 
 
 " Consider I. If it be not a rashnesse in yow, who ar fullie persuadit by long 
 experience of my great respect and love towards yow, to give over anie part of 
 the publict worship of God without ever acquainting me or anie other person of 
 the reasons that moved your minde to mak such a change in God's service. Will 
 not this be found a neglect of that duetie whilk yow ought in conscience towards 
 my ministrie, which yow say, and I beleeve you, is verie dear to you ? 
 
 " 2. If yow so readilie have embraced the scruples which privat men and 
 strangers have cast in your minde about this one point, bewar that this dispose 
 not your hearts to embrace more of there evill seed. I forewarne yow, the 
 rejecting of the conclusion is one of the first linkes of the whole chaine of 
 Brunisme. We have oft seene, from this beginning, seducers, in this land, have 
 drawne on there followers to scunder at and reject our whole Psalmes in meeter, 
 and then to refuse our prayers, then our Sacrements, then our preaching, then at 
 last our church, our covenant, and all. Everie erroneous way hath an evill spirit 
 that leads on people from one point to another : and whom it finds inclinable to 
 walk in that way, it lets them not rest till it hath drawne them to the uttermost 
 end of the errour. Tow doubt not but it was so in Poperie and Arminianisme. 
 Be assured the spirit of Brunisme is of the same nature. Wherefor as yow 
 would be loath to cast away your whole psalmes, as yow would be loath to give 
 over your prayers, sacraments, preaching, as yow would not forsak whollie our 
 church, and your sworne covenant, and drink down all the errors of Brunisme, 
 tak head to your spirit, whilk yow find so readie to learne the first lessons of 
 these seducers. 
 
 " 3. Consider that while yow enquire the ground of this conclusion, that it is 
 
Appendix. 151 
 
 not eneuch for these seducers to tempt simple people to give to them the resson 
 of everie part of the publict worship, or without farder to cast them away. It 
 became them who require yow to forsake the constant practise of our church to 
 give you clear Scripturall and particular ressons against it. But we are content 
 here to dispense with the pains, and give yow some of these ressons quhilk we 
 have for that practise. The matter of that conclusion is nothing but the para- 
 phrase in meeter of this one sentence. Glory be to God for ever. There is 
 onlie two words paraphrased into it. God, and ever. That the Father, Son, 
 and Holy Ghost, is a good paraphrase of the word God, none will doubt but 
 hereticks, who denie the Trinitie. That the naturall paraphrase of Ever is, what 
 was in the beginning, what is now, and what shall be, even these hereticks doubt 
 not, nor anie other who have wit to conceive of Eternitie. Or, if anie should 
 doubt of this, yet Revel. I. 8, would resolve them, which expresses the eternitie 
 of Christ in this paraphrase, who is, and who was, and who is to come. I grant 
 some of the Brunists reject all paraphrase and all meetering of Scripture, and so 
 our whole Psalme book, but yow, I know, abhorre all such follie. So then the 
 matter of the controverted conclusion being alone Glory to God for ever, the 
 ground of it will be a number of Scriptures both in Old and New Testament : 
 Psalmes xli. 13.; xlv. 1, 2 : Gal. 1. 5: Phil. rv. 18: I Tim. 1. 17: 2 Tim. 
 iv. 18: I Pet. iv. II; v. II; Heb, xin. 21 ; 2 Cor. xi. 3 1; Revel. 1. 6. These, 
 and many moe Scriptures, are good grounds for all the matter which is in the 
 Conclusion. As for the putting of that matter in the end of a Psalme, the 
 Church, which hath power to order the parts of Gods worship, I Cor. xiv. 40, 
 hath good reason for it, for Christ, in that paterne of all prayers and praises, 
 teaches us to conclude for thine is glorie for ever. 
 
 "As for the frequent repetition of it, we have it but once almost in one 
 spirituall song, for everie portion of the Psalme which is right divided, is a full 
 spirituall hymne to ws. That it is lawfull to conclude everie prayer with the 
 matter of this conclusion, none of yow doubts, for it is your dailie practise, 
 according to Christs paterne. Now it is strange if a praise which yow say is 
 lawfull and pleases God, should be unlawfull when it is sung at the back of our 
 praises. The matter is the same; the saying and singing are but diverse wayes of 
 expressing it. If it be convenient to mak this matter a conclusion of our prayers, 
 it must be als, if not more convenient to mak it a conclusion of our praises ; for 
 it being a formal praise aggrees more, and is in nature sibber to praises than to 
 supplications and prayers. 
 
 " 4. Consider the weight of the objections against it. It is an humane Popish 
 
152 The Scottish Metrical Psalms. 
 
 invention. We denie it to be so; for we have given good scripturall grounds for 
 it. We grant it is a part of the Liturgie and Mass Book too. But this proves 
 it not to be anie worse than the Lord's Prayer and the Beleefe, which are both in 
 these evill books. True, the Brunists will teach yow to scunder at both; yet 
 they will grant that manie things in the Liturgie and Mass Book also, as the whole 
 book of Psalmes, much of the Old and New Testament, is no more the worse 
 for the standing iii these evill places, then the sun beams for shining on a 
 dunghill. 
 
 " It is objected againe, that they challenge not the lawfullnesse of the use of 
 it, but its frequent repitition. I. This objection seemes to be fashionall, for pose 
 your minds if you can use it although never so rarelie, yow will find it is the 
 lawfulnesse of the thing itself you denie, and not the frequent repitition of it 
 onlie. 2. It is not oft repeated, since at most it is but once in one song. 
 3. There is so much instruction and edification and comfort in this short phrase, 
 so clear expressions of the honour of the three persons, so evident demonstration 
 of eternitie, that the churches frequent repitition of it hath not onlie the example 
 of the Holy Ghost, who repeats the like weightie sentences, as the binding word 
 of the Psalmes. So in Psal. 107, the same close is repeated four times ; in the 
 118, the same words ar repeated five times; in the 136 Psalme the same is 
 repeated 26 times-, not only I say the like sentences are repeated oft by the Spirit 
 of God, but the same sentence we are speaking of is, in the alleagit places, by 
 the Apostles and Psalmist, verie oft repeated, whiles in the mids, whils in the end 
 of the discourse. 
 
 " They obj ct 3. They may not be tyed to the use of a thing indifferent. 
 I. This maxime may not be granted except it be weill limitet. 2. Will they have 
 it a thing indifferent to give eternall glorie to God? 3. There is no ty laid on 
 yow for the practise; but when it is left free to be used sometimes, and omitted 
 sometimes, you to yourself with a perpetuall abstinence, and with a superstitious 
 fear of sin, whether the matter is lawfull and not sinfull, refuse ever that peece 
 of worship as polluted. But there is too much said of this matter. I earnestlie 
 exhort you in the name of God not to slight these things I have said, but as you 
 would not continue to be an evill example to my flock, as yow would not con- 
 temn the truth of God in my mouth, as yow would not open the doore of your 
 hearts to manie and dangerous novelties, return to your former practice and 
 chearfullie joine with me, your pastor, and the rest of the flock, to ascribe to the 
 Father, Son, O Holie Ghost, that eternall praise which is dew to his name." 
 
 The Brownists, to whom Baillie alludes in this paper, were a religious sect so 
 
Appendix. 153 
 
 called from the name of their founder, Robert Brown, who was descended of a 
 good family, and received a liberal education at Cambridge. Bitterly opposed to 
 the forms of discipline and government of the English Church, and charging the 
 Presbyterian forms also with corruption, he organized a separate Society at 
 Norwich, about 1580. Their articles cf faith do not appear to have differed 
 much from those of the Establishment; but their tenets in regard to church 
 government were dissimilar, and approximated to those of Congregationalism, or 
 Independency, and are regarded in fact as having formed the germ of that system. 
 The Brownists were exposed to severe persecution — often even to the death — at 
 the hands of the Church party. Brown himself declared on his deathbed that 
 he had been in thirty-two different prisons; in some of which he could not see 
 his hand at noon-day. He ended his days in Northampton jail in the year 1 630, 
 aged 80 years. It is alleged, however, that the cause of his incarceration was 
 an assault. 
 
 In calling these yeomen of his flock to account in the matter of the " Gloria 
 Patri," Baillie was acting in entire accordance with the sentiments of such leading 
 men as Henderson, Dickson, Rutherford, Gillespie, and Blair, who quite approved 
 of, and defended the use of the Doxology-, whilst the conduct of the innovators 
 complained of attracted the attention of the courts of the Church, and called forth 
 public action. For some years previous to this time, the church had been agitated 
 about the use of this formula, besides some other features of public worship as 
 then conducted. The Commissioners of Assembly of 1642 wrote to some Pres- 
 byteries of the Synod of Glasgow and Ayr, to beware of innovations, condemning 
 those who scrupled at the usual ceremonies and forms of the Church as favourers 
 of Brownism. Bishop Burnet in his "Conferences" gives the following account 
 of this letter: — "When some designers for popularity in the western parts of that 
 kirk did begin to disuse the Lord's Prayer in worship, and the singing of the 
 Conclusion or Doxology after the Psalm, and the Minister s kneeling for private 
 devotion when he entered the pulpit, the General Assembly took this in very ill part, 
 and in a letter they wrote to the Presbyteries complained sadly, Of a spirit of 
 innovation was beginning to get into the Kirk, and to throw these laudable 
 practices out of it, mentioning the three I named, which are commanded to be 
 still practised; and such as refused obedience are appointed to be conferred with 
 in order to the giving of them satisfaction ; and if they continued untractable, the 
 Presbyteries were to proceed against them, as they should be answerable to the 
 next General Assembly. This letter I can produce authentically attested."* 
 
 * Burnet's Vindication of Church and State of Scotland, p. 182. Glas: 1673. 
 
154 ^ Je Scottish Metrical Psalms. 
 
 The subject came again under the consideration of the Assembly of the fol- 
 lowing year — 1643 — when, in the prospect of speedily being possessed of a 
 " Directory for Public Worship," it was thought sufficient to pass an Act 
 forbidding disputation and " condemning one of another in such lawful things 
 as have been universally received, and by perpetuall custome practised by the 
 most faithful ministers of the Gospell, and opposers of corruptions in this Kirk 
 since the first beginning of reformation to these times." The result was, however, 
 the exclusion of the formula from the Directory for Worship — the Scottish 
 Covenanters conceding the point in question to the English Puritans, for the sake 
 of peace and uniformity. In his description of the proceedings of the Westmin- 
 ster Assembly in preparing the Directory for Worship, Baillie wrote on April 25, 
 1645, in the following terms: — "Also about the Conclusion of the Psalme we 
 [the Scottish Commissioners] had no debate with them [the English Divines] : 
 with scruple the Independents and all sung it, so far as I know, when it was 
 printed at the end of two or three psalms. But in the new translation of the 
 Psalmes, resolving to keep punctuallie to the original text, without any addition, 
 we and they were content to omitt that whereupon we saw both the Popish and 
 Prelaticall partie did so much dote, as to put it to the end of the most of their 
 lessons and all their psalmes." 
 
Appendix. 155 
 
 VII. 
 
 Knox s Liturgy described, with T'he Spiritual Songs in full. 
 
 HE version of the Psalms, with appendages, printed in Edinburgh by the 
 Heirs of And: Hart, in 1635, is popularly known as Knox's Liturgy, 
 or Knox's Psalter. It is simply a matured form of the Genevan 
 Version, developed from the earliest issues of Sternhold and Hopkins ; and first 
 authoritatively adopted by the Church of Scotland in 1564. The name of the 
 great reformer has become associated with the Psalter, as it has become associated 
 with the entire work of the Scottish Reformation, and with all its chief character- 
 istics. Knox constituted as it were, the connecting link between the Scottish 
 Protestants and the English exiles in Geneva, between whom a remarkable 
 harmony of religious sentiment existed. In 1554 he felt it expedient to leave his 
 native country, where the cause of Protestanism was suffering violence under the 
 tyranny of Mary. He chose Geneva as the place of his exile, where many of 
 his reforming brethren had already taken refuge, and here he was received by 
 Calvin with the most cordial affection. In all important points of faith and 
 discipline these great reformers were perfectly agreed; and their practice was 
 entirely harmonious in respect to forms of public worship. Knox was quite 
 enraptured with the purity of religion as established under Calvin, and wrote to 
 a friend at home in regard to it, in these unqualified terms : — " In my heart I 
 could have wished, yea and cannot cease to wish, that it might please God to 
 conduct and guide yourself to this place ; where, I neither fear nor eshame to say, 
 is the most perfect School of Christ that ever was in the earth since the days 
 of the aposdes. In other places, I confess Christ to be truly preached; but 
 manners and religion to be so sincerely reformed, I have not yet seen in any other 
 place beside."* 
 
 Towards the close of this year — 1554 — Knox repaired to Frankfort, in com- 
 pliance with an urgent invitation from the English exiles there, to become their 
 minister. Here, in co-operation with " Maister Whittingham, Maister Gilby, 
 Maister Fox, and Maister T. Cole," he drew up an Order of Worship, closely 
 
 ♦ M'Crie's Life of Knox. Period V. 
 
156 The Scottish Metrical Psalms. 
 
 modelled upon the Genevan Service, the Order of which had been in existence 
 about ten years. His residence in Frankfort was, however, very brief; and after 
 visiting his endeared Calvin, he returned to his native country. In the meantime 
 Whittingham, who was closely associated with Knox in all these movements, 
 accompanied with a number of the Frankfort refugees, removed to Geneva, 
 where, in 1555 an English congregation was organised, who made choice of 
 Knox and Goodman as co-pastors -, and Knox, in compliance with their invitation, 
 returned to Geneva in September, 1556. The work which we have described in 
 the text — " The Forme of Prayers and Ministration of Sacraments, &c. vsed in 
 
 the Englishe Congregation at Geneua M.D.LVI." was immediately issued 
 
 for the use of this Congregation, and under the auspices of its leaders.* The 
 design of its publication was not simply to supply the wants of the Congregation 
 at Geneva-, but rather, as we are informed in the Preface, with a view to its 
 extensive use both in England and Scotland. Upon the return of Knox to 
 Scotland he obtained for it the general sanction of the Scottish churches. So 
 early as 1 560 it was adopted by Act of the General Assembly, and it was repeat- 
 edly approved in subsequent years as the established form of worship. 
 
 The following is a minute analysis of this work as it appeared in 1635 — a 
 version enlarged and matured from that of 1556 — with the Spiritual Songs given 
 in full : — 
 
 The Title — which is quoted in the text — then ; — 
 
 1. A Table of the moveable Feasts, Golden number, Epact, &c. for xxv yeeres 
 
 to come, with an exact Kalendar. 13 p.p. 
 
 2. An Admonition for the better understanding of this preceding Kalendar. I p. 
 
 3. The Contents of this Booke. 2 p.p. 
 
 4. The Confession of Faith used in the English Congregation at Geneva; 
 
 received and approved by the Church of Scotland. 6 p.p. 
 
 5. Of Ministers Elders and Deacons, their election, office, and duties. 4 p.p. 
 
 6. The Weekly Assembly of the Ministers, Elders and Deacons. 2 p. 
 
 7. The Forme and Order of the Election of the Superintendent, which may 
 
 serve in electing of all other Mnisters; at Edinburgh the 9. of March 
 1560 — Iohn Knox being Moderator, o p.p. 
 
 * The title of this book as subsequently reprinted — 1600 — was "The Book of Common Order, or 
 the Order of the English Kirk at Geneva, whereof John Knox was minister: Approved by the famous 
 and learned man John Calvin. Received and used by the Reformed Kirk of Scotland, and ordinarily 
 prefixed to the Psalmes in metre" Dunlof's Confessions, ii. 383. 
 
Appendix. 157 
 
 8. The Order of Ecclesiastical Discipline. (The necessity and manner of 
 
 it) 4 p.p. 
 
 9. The Order of Excommunication, and of public repentance, used in the 
 
 Church of Scotland, and commanded to bee printed by the generall 
 Assembly of the same, in the Moneth of June 1 57 1. — comprising — 
 
 1. "What Crimes bee worthie of excommunication, &c. 
 
 2. Confession of the penitent. 
 
 3. Offences that deserve publick repentance, and order to proceed 
 
 therein. 
 
 4. The Forme and Order of publick repentance. 
 
 5. An admonition to the Church. 
 
 6. The Forme of Excommunication. 
 
 7. A Prayer for and dealings with the obstinate. 
 
 8. Sentence of Excommunication, with invocation of the name of 
 
 Christ. 
 
 9. The Order to receave the Excommunicate againe to the Societie of 
 
 the Church. 
 10. The Forme of Absolution — In all 42 p.p. 
 
 These Orders are closed by the following: — " Rom. 16. Soli Sapienti Deo per 
 Iesum Christum gloria in perpetuum, Amen. This Book is thought necessarie 
 and profitable for the Church, and commanded to bee printed by the generall 
 Assembly. Set foorth by Iohn Knox, Minister, and sighted by us whose names 
 follow, as wee are appointed by the said general Assembly. Iohn Willok. 
 M. Iohn Craig. Robert Pont. Iohn Row. David Lindsay. Gulielmus Christisonus. 
 lames Craig, &c." 
 
 10. The Visitation of the Sick, with a prayer for the sick and the manner 
 
 of burial. 9 p.p. 
 
 1 1 . The Confession of our sins. 1 p. 
 
 12. Another Confession and Prayer, commonly used in the Church of Edin- 
 
 burgh on the day of Common Prayer. 3 p. 
 
 13. A Confession of Sins to be used before the Sermon. 2 p. 
 
 14. A Confession of Sin, and Petitions made unto God, in the time of our 
 
 extreme troubles, and yet commonly used in the Churches of Scodand 
 before the Sermon. 2 p.p. 
 15'. Prayer after Sermon for the whole Estate of Christ's Church. 4 p.p. 
 "These Prayers following are used in the French Church of Geneva: 
 
158 The Scottish Metrical Psalms. 
 
 The first serveth for Sunday after the Sermon, and the other that followeth 
 is said upon Wednesday which is the day of Common prayer." 
 
 16. Another maner of Prayer after the Sermon. 6 p.p. 
 
 1 7. Prayer used after Sermon on day appointed for Common prayer. 6 p.p. 
 
 18. A Prayer used in the Churches of Scotland, in the time of persecution by 
 
 the Frenchmen ; but principally when the Lord's Table is to be ministered. 
 6 p.p. 
 
 19. A Thanksgiving unto God, after our deliverance from the tyranny of the 
 
 Frenchmen, with prayers made for the continuance of the peace between 
 the realms of Scotland and England. 2 p.p. 
 
 20. A Prayer used in the Assemblies of the Church, as well particular as 
 
 generall. 2 p.p. 
 
 21. A Prayer to be used when God threateneth his judgement. 4 p.p. 
 
 22. A Prayer in time of affliction. 3 p.p. 
 
 23. A Prayer for the King and Queenes Majestie, with their royall of-spring. I. p. 
 
 24. The Maner of the Administration of the Lords Supper. 8 p.p. 
 
 25. The Forme of Marriage. 5 p.p. 
 
 26. The Order of Baptisme. 15 p.p. 
 
 27. A Treatise of Fasting (46 p.p.) "With the Confession that shall goe before 
 
 the reading of the Law, and before every Exercise, The Exercise of the 
 whole week, and Three causes of this public Fast. 12. p.p. 
 
 28. These (three) Conclusions may be sung after any Psalme, which hath eight 
 
 Syllabes in the first line, and sixe in the second. (These are given in 
 full:—) I p. 
 
 1st 2nd 
 
 O God thou art the strength and rock Thy People and thine Heritage 
 
 Of all that trust in thee: Lord blesse, guide, and preserve: 
 
 Save and defend thy chosen flock, Increase them Lord, and rule their hearts, 
 
 That now in danger bee. That they may never swerve. 
 
 3rd 
 Glorie to the Father, to the Son 
 
 And to the holy Ghost 
 As it was in the beginning, 
 Is now, and ay shall last. 
 
 29. Heere follow the Common Tones in foure partes, diligently revised and 
 
 amended — With some Psalmes in Reports — 29 p.p. 
 
Appendix. 159 
 
 30. The Musical Editor's Address to the Gentle Reader. 3 p.p. 
 
 31. The Psalms of David, with Music throughout, and Prose Psalms on 
 
 Margin. 
 
 32. Fourteen Spirituall Songs. (See below.) 35 p.p. 
 
 33. Table of The whole Psalms and Songs. 2. p.p. 
 
 34. A Forme of Prayers to be used in private houses everie morning and 
 
 evening. 6. p.p. 
 
 35. A complaint of the tyrannie used against the Saints of God, conteining a 
 
 Confession of our Sins, and a prayer for the delyverance and preservation 
 of the Church and confusion of the enemies. 6 p.p. 
 
 36. A Prayer necessarie for all men 2. p.p. 
 
 37. A Godly Prayer to be said at all tymes 2 p.p. 
 
 38. A Thanksgiving to be said before meate 
 
 39. A Thanksgiving to be said after meate 
 
 The whole concluding with this prayer : — 
 
 O God keepe thy Church, our King and 
 Queene, with their royall Children, toge- 
 ther with the whole bodie of the land : 
 and give us peace through Christ 
 Iesus our Lord, Amen. 
 
 FINIS 
 
 THE SPIRITUAL SONGS, 1635. 
 
 The Ten Commandements of Almtghtie God. 
 Exodus xx. 
 
 Sing this as the 51. P salmi. 
 
 Attend my people and give ear, II. Nor fashioned form of any thing 
 
 Of ferlie things I will thee tell: In Heaven or Earth to worship it: 
 
 See that my words in minde thou bear, For I thy God by revenging 
 
 And to my precepts listen well With grievous plagues this sin will smite. 
 
 I. I am thy Soveraigne Lord and God, III. Take not in vaine his holy name, 
 
 Who have thee brought from careful thral Abuse it not after thy will : 
 
 And eke reclaimed from Pharaoh's rod, For so thou mightst soon purchase blame, 
 
 Make thee no gods on them to call. And in his wrath hee would thee spill. 
 
160 The Scottish Metrical Psalms. 
 
 IV. The Lord from work the seventh day 
 
 VI. Beware of murther and cruel hate 
 
 ceast 
 
 VII. All filthie fornication feare : 
 
 And brought all things to perfect end: 
 
 VIII. See thou steale not in any rate, 
 
 So thou and thine that day take rest, 
 
 IX. False witnesse against no man beare. 
 
 That to Gods Hestes yee may attend. 
 
 X. Thy neighbours house wish not to 
 
 V. Unto thy Parents honour give, 
 
 have, 
 
 As Gods commandements do pretend: 
 
 His wife, or ought that hee calles 
 
 That thou long dayes and good mayst 
 
 mine : 
 
 live 
 
 His field, his oxe, his asse, his slave, 
 
 In earth where God a place doth lend. 
 
 Or any thing which is not thine. 
 
 A Prayer. 
 
 Sing this as 
 
 the 2 7 Psalme. 
 
 The Spirit of grace grant us, O Lord 
 
 Lord, for thy Names sake grant us this, 
 
 To keep these Lawes our hearts restore : 
 
 Thou art our strength, Saviour Christ: 
 
 And cause us all with one accord 
 
 Of thee to speed how should wee misse, 
 
 To magnifie thy Name therefore. 
 
 In whom our treasure doth consist. 
 
 For of our selves no strength wee have, 
 
 To thee for evermore bee praise, 
 
 To keep these Lawes after thy will : 
 
 With the Father in each respect, 
 
 Thy might therefore, Christ wee crave, 
 
 And with thy holy Spirit alwayes, 
 
 That wee in thee may them fulfill. 
 
 The Comforter of thine Elect. 
 
 The Lords Prayer. 
 
 Sing this as 
 
 'he 112. Psalme. 
 
 Our Father which in Heaven art, 
 
 Thy Kingdome come even at this houre 
 
 And makes us all one brotherhood: 
 
 And hencefoorth everlastingly : 
 
 Wee call upon thee with our heart, 
 
 Thine holy Ghost into us powre, 
 
 Our heavenly Father and our God: 
 
 With all his gifts most plenteously : 
 
 Grant wee pray not with lips alone, 
 
 From Sathans rage and filthy band 
 
 But with the hearts deep sigh and grone. 
 
 Defend us with thy mighty hand. 
 
 Thy blessed Name bee sanctified, 
 
 Thy will bee done with diligence, 
 
 Thine holy Word mought us inflame : 
 
 Like as in heaven in earth also: 
 
 In holy life for to abide, 
 
 In trouble grant us patience, 
 
 To magnifie thine holy Name: 
 
 Thee to obey in wealth and wo: 
 
 From all errours defend and keep, 
 
 Let not flesh, blood, nor any ill 
 
 The little flock of thy poor sheep. 
 
 Prevaile against thine holy will. 
 
Appendix. 
 
 161 
 
 Give us this day our dayly bread, 
 And all other good gifts of thine : 
 Keep us from war, and from blood sheed, 
 Also from sicknesse, dearth and pine : 
 
 That we may live in quyetnesse. 
 
 Without all greedie carefulnesse. 
 
 Forgive us our offences all, 
 Relieve our carefull conscience: 
 As wee forgive both great and small, 
 Who unto us have done offence : 
 
 Prepare us Lord for to serve thee 
 
 In perfect love and unitie. 
 
 O Lord, into temptation 
 
 Lead us not when the fiend doth rage, 
 
 To withstand his invasion 
 
 Give power, and strength to eveiy age. 
 Arme and make strong thy feeble host 
 With faith and with the holy Ghost. 
 
 O Lord, from evill delyer us, 
 The dayes and times are dangerous : 
 From everlasting death save us, 
 And in our last end comfort us : 
 A blessed end to us bequeath, 
 Into thine hands our Soules receive. 
 
 For thou Lord, art King of kings, 
 And thou hast power over all: 
 Thy glory shyneth in all things, 
 In the wid world universall: 
 Amen, let it bee done O Lord, 
 That wee have praid with one accord. 
 
 Veni Creator 
 
 Slug this as 
 
 Come holy Ghost, Etemall God, 
 
 proceeding from above : 
 Both from the Father and the Son, 
 
 the God of peace and love. 
 Visite our minds, and into us 
 
 thine Heavenly Grace inspire. 
 That in all truth and godlinesse 
 
 Wee may have true desire. 
 
 Thou art the very Comforter 
 
 in all wo and distresse: 
 The heavenly gift of God, most High, 
 
 Which no tongue can expresse. 
 
 the 
 
 95- 
 
 Psalm 
 
 The fountain and the lively spring 
 
 of joy celestiall : 
 The fire so bright, the loue so clear, 
 
 And unction spirituall. 
 
 Thou in thy gifts are manifold: 
 
 whereby Christs Church doth stand: 
 In faithfull hearts writing thy law 
 
 the finger of Gods hand. 
 According to thy promise made, 
 
 thou gavest speech of grace, 
 That through thine help the praise of GoD 
 
 may stand in every place. 
 
1 62 The Scottish Metrical Psalms. 
 
 holy Ghost! into our wits 
 
 Of all strife and dissension, 
 
 send down thine heavenly light: 
 
 O Lord, dissolve the bands: 
 
 Kindle our hearts with fervent love, 
 
 And make the knots of peace and love 
 
 to serve God day and night. 
 
 throughout all Christian lands. 
 
 Strengthen and stablish our weaknesse, 
 
 
 so feeble and so fraile, 
 
 Grant us, Lord through thee to know 
 
 That neither flesh, the world, nor devil] 
 
 the Father of all might, 
 
 against us do prevaile. 
 
 That of his dear beloved Son 
 
 
 wee may attaine the sight. 
 
 Put back our enemies far from us, 
 
 And that with perfect faith also 
 
 and grant us to obteine 
 
 wee may acknowledge thee : 
 
 Peace in our hearts with God and man 
 
 The Spirit of them both alway, 
 
 without grudge or disdaine. 
 
 one God in persons three. 
 
 And grant, Lord, that thou beeing 
 
 
 our leader and our guide, 
 
 Laude and praise bee to the Father, 
 
 We may eschew the snares of sin 
 
 and to the Son equall, 
 
 and from thee never slide. 
 
 And to the holy Sprite also, 
 
 
 one God coeternall. 
 
 To us such plentie of thy grace 
 
 And wee pray that the only Son 
 
 good Lord grant wee thee pray: 
 
 vouchsafe his Sprite to send 
 
 That thou may bee our Comforter 
 
 To all that do professe his Name 
 
 at the last dreadfull day. 
 
 unto the worlds end. 
 
 The Song 
 
 of Simeon 
 
 Sing this as th 
 
 ( 19. Psalme. 
 
 Lord, because mine hearts desire 
 
 Because mine eyes which thou hast made 
 
 hath wished long to see 
 
 to give my bodie light 
 
 Mine only Lord and Saviour 
 
 Have now beheld thy saving health, 
 
 thy Son before I die 
 
 which is the Lord of might. 
 
 The joy and health of all mankind 
 
 
 desired long before, 
 
 Whom thou mercifully hast set 
 
 Who now is come into the world 
 
 of thine abundant grace, 
 
 of mercie bringing store. 
 
 In open sight and visible 
 
 
 before all peoples face. 
 
 Thou sufferest thy servant now 
 
 The Gentiles to illuminate 
 
 in peace for to depart, 
 
 and Sathan overquell: 
 
 According to thine holy word, 
 
 And eke to be the glory of 
 
 which lighteneth mine heart. 
 
 thy people Israel. 
 
Appendix. 
 
 163 
 
 THE XII ARTICLES of the Christian Beliefe 
 
 Sing this as the 6 1. Psalme. 
 
 All my beliefe and confidence, 
 
 is in the Lord of might: 
 The Father who all things hath made, 
 
 the day and eke the night. 
 The Heavens and the Firmament, 
 
 and also many a Star: 
 The earth and all that is therein, 
 
 which passe mans reason far. 
 
 And in like manner I believe 
 
 in Christ, our Lord, his Son: 
 Coequall with the Deitie, 
 
 and man in flesh and bone. 
 Conceived by the holy Ghost, 
 
 his word doth make mee sure, 
 And of his Mother Mary born, 
 
 yet shee a Virgin pure. 
 
 Because mankind to Sathan was 
 
 for sin in bond and thrall : 
 Hee came, and offered up himself 
 
 to death to save us all. 
 And suffering most grievous pain, 
 
 then Pilate beeing judge, 
 Was crucified upon the crosse, 
 
 and thereat did not grudge. 
 
 He thold the last assault of death, 
 
 which did lifes torments end ; 
 Thereafter was hee buried, 
 
 and did to hell descend. 
 And in the third day of his death 
 
 Hee rose to life again 
 To the end hee might be glorified 
 
 out of all grief and pain. 
 
 Ascending to the Heavens high, 
 
 to sit in glorie still 
 On Gods right hand his Father dear 
 
 according to his -will. 
 Until the day of judgment come, 
 
 when hee shall come again: 
 With Angels power (yea of that day 
 
 wee all are uncertain) 
 
 To judge all people righteouslie 
 
 whom hee hath dearly bought, 
 The living and the dead also, 
 
 whom hee hath made of nought: 
 And in the holy Sprite of God 
 
 my faith to satisfie, 
 The third person in Trinitie 
 
 believe I steadfastly. 
 
 The holy and Catholick Church 
 
 that Gods word doth maintain, 
 And holy Scripture doth allow 
 
 which Sathan doth disdain. 
 And also I do trust to have 
 
 by Iesus Christ his death 
 Release and pardon of my sins, 
 
 and that only by faith 
 
 What time all flesh shall rise again 
 
 before the Lord of might, 
 And see him with their earthly eyes, 
 
 which now do give them light. 
 And then shall Christ our Saviour 
 
 the sheep and goats divide: 
 And give life everlastingly 
 
 to those whom hee hath tride. 
 
164 The Scottish Metrical Psalms. 
 
 Which is the realme celestiall, 
 
 Who serve the Lord Omnipotent 
 
 in glory for to rest: 
 
 obediently each houre: 
 
 With all the holy company 
 
 To whom bee all dominion 
 
 of Saincts and Angels blest. 
 
 and praise for evermore. 
 
 THE HUMBLE 
 
 SUTE of a Sinner 
 
 Sing this as 
 
 the 22. Psalme 
 
 O Lord on whom I do depend, 
 
 Though sin do hinder mee a while, 
 
 behold my carefull heart 
 
 when thou shalt see it good 
 
 And when thy will and pleasure is, 
 
 I shall enjoy the sight of him, 
 
 relieve me of my smart. 
 
 and see his wounds and blood. 
 
 Thou seest my sorrowes what they are 
 
 
 my grief is known to thee : 
 
 And as thine Angels and thy Saincts 
 
 And there is none that can remove, 
 
 do now behold the same, 
 
 or take the same from mee. 
 
 So trust I to possesse that place, 
 
 
 with them to praise thy Name. 
 
 But only thou whose aid I crave 
 
 But whiles I live heere in this vale 
 
 whose mercy still is prest 
 
 where sinners do frequent: 
 
 To ease all those that come to thee 
 
 Assist mee ever with thy grace 
 
 for succour and for rest. 
 
 my sins still to lament. 
 
 And sith thou seest my restless eyes 
 
 1 
 
 my teares and grievous groan: 
 
 Lest that I tread in sinners trace, 
 
 Attend unto my sute, Lord, 
 
 and give them my consent, 
 
 mark well my plaint and moan. 
 
 To dwell with them in wickednesse, 
 
 
 whereto nature is bent. 
 
 For sin hath so inclosed mee, 
 
 Only thy grace must be my stay 
 
 And compassed about, 
 
 lest that I fall down flat: 
 
 That I am now remeedilesse, 
 
 And being downe, then of myselfe 
 
 if mercy help not out. 
 
 can not recover that. 
 
 For mortall man can not release, 
 
 
 or mitigate this pain : 
 
 Wherefore this is yet once again 
 
 But even thy Christ, my Lord and God 
 
 , my sute and my request, 
 
 who for my sins was slain. 
 
 To grant me pardon for my sin, 
 
 
 that I in thee may rest. 
 
 Whose bloody wounds are yet to see, 
 
 Then shall mine heart my tongue and voice 
 
 though not with mortall eye, 
 
 bee instruments of praise : 
 
 Yet do thy Saincts behold them all. 
 
 And in thy Church and house of Saincts 
 
 and so I tru6t shall I. 
 
 sing Psalmes to thee alwayes. 
 
Appendix. 
 
 ^S 
 
 THE LAMENTATION of a Sinner 
 
 Sing tot. 
 
 Lord, turn not away thy face 
 from him that lyes prostrate : 
 
 Lamenting sore his sinfull life 
 
 before thy mercies gate: 
 Which gate thou openest wide to those 
 
 that do lament their sin : 
 Shut not that gate against mee Lord, 
 
 but let mee enter in. 
 
 And call me not to mine accompts 
 
 how I have lived heere 
 For then I know right well, O Lord, 
 
 how vile I shall appeare. 
 
 1 neede not to confesse my life 
 
 I am sure thou canst tell, 
 What I have done and what I am 
 I know thou knowst it well. 
 
 O Lord thou knowes what things bee past, 
 
 and eke the things that bee : 
 Thou knows also what is to come, 
 
 nothing is hid from thee. 
 
 the 6. Psalme. 
 
 Before the Heavens and earth were made 
 thou knewst what things were then : 
 
 And all things else that have been since 
 amongst the sons of men. 
 
 And can the things that I have done 
 
 bee hidden from thee then ? 
 Nay, nay, thou knowes them, all O Lord 
 
 where they were done, and when. 
 Wherefore with tears I come to thee, 
 
 to beg and to entreat, 
 Even as the child that hath done evill, 
 
 and feareth to bee beat. 
 
 So come I to thy mercies gate, 
 
 where mercie doth abound: 
 Requyring mercie for my sin 
 
 to heal my deadlie wound. 
 O Lord, I neede not to repeat 
 
 what I do beg or crave: 
 Thou knowes O Lord before I ask 
 
 the thing that I would have. 
 
 Mercie, good Lord, mercie I ask, 
 
 this is the totall summe: 
 For mercie, Lord, is all my sute 
 
 Lord, let thy mercie come. 
 
 THE COMPLAINT of a Sinner 
 
 Sing this as the 1 43. Psalme. 
 
 Where righteousnesse doth say, 
 Lord, for my sinfull part, 
 In wrath thou souldest mee pay 
 Vengeance for my desert. 
 
 I can not it deny 
 
 But needes I must confesse : 
 
 How that continuallie 
 
 Thy Lawes I do transgresse. 
 
 y a 
 
1 66 The Scottish 
 
 Metrical Psalms. 
 
 But if it bee thy will 
 
 And mitigate thy mood, 
 
 With sinners to contend, 
 
 Or else wee perish all, 
 
 Then all thy flock shall spill 
 
 The price of this thy blood : 
 
 And bee lost without end: 
 
 Wherein mercy I call. 
 
 For who lives here so right, 
 
 
 That rightly hee can say, 
 
 The scripture doth declare, 
 
 Hee sins not in thy sight 
 
 No drop of blood in thee : 
 
 Full oft, and everie day. 
 
 But that thou didst not spare, 
 
 
 To shed each drop for mee. 
 
 The Scripture plaine tels mee, 
 
 Now let those drops most sweet, 
 
 The righteous man offends 
 
 So moist mine heart so diy: 
 
 Seven times a day to thee, 
 
 That I with sin repleat 
 
 Whereon thy wrath depends. 
 
 May live, and sin may die. 
 
 So that the righteous man 
 
 
 Doth walk in no such path, 
 
 That being mortified, 
 
 But he falls now or than 
 
 This sin of mine in mee 
 
 In danger of thy wrath. 
 
 I may bee sanctified 
 
 
 By grace of thine in thee. 
 
 Then sith the case so stands, 
 
 So that I never fall 
 
 That even the man right wise 
 
 Into such mortall sin, 
 
 Fa!s oft in sinfull bands, 
 
 That my foes infernall 
 
 Whereby thy wrath may rise. 
 
 Rejoice my death therein. 
 
 Lord, I that am unjust, 
 
 
 And righteousnesse none have, 
 
 But vouchsafe mee to keep, 
 
 Whereto then shall I trust, 
 
 From these infernall foes, 
 
 My sinfull Soule to save? 
 
 And from the lack so deep, 
 
 
 Whereas no mercy growes. 
 
 But truely to that Post 
 
 And I shall sing the songs, 
 
 Whereto I cleave and shall, 
 
 Confirmed with the lust: 
 
 Which is thy mercy most, 
 
 That unto thee belongs, 
 
 Lord, let thy mercy fall. 
 
 Who art mine only trust. 
 
 The Song of the 
 
 Blessed Virgine Mary. 
 
 Sing this a. 
 
 • the 1 9. P saline. 
 
 My Soul do magnifie the Lord, 
 
 And why? because hee did regard 
 
 my Spirit eke evermore: 
 
 and gave respect unto 
 
 Rejoyceth in the Lord my God 
 
 So base estate of his Handmaid, 
 
 who is my Saviour. 
 
 and let the mighty go. 
 
Appendix. 
 
 167 
 
 For now behold all Nations, 
 
 Hee hath put down the mighty ones, 
 
 
 and Generations all, 
 
 from their supernall seat: 
 
 
 From this time foorth for evermore 
 
 And did exalt the meek in heart, 
 
 
 shall mee right blessed call. 
 
 as he hath thought it meet. 
 
 
 Because hee hath mee magnified, 
 
 The hungry hee replenished, 
 
 
 who is the Lord of might 
 
 with all things that were good: 
 
 
 Whose Name bee ever sanctified, 
 
 And through his power hee made the 
 
 rich 
 
 and praised day and night. 
 
 oft-tymes to want their food. 
 
 
 For with his mercy and his grace 
 
 And calling to remembrance 
 
 
 all men hee doth inflame : 
 
 his mercies every deale, 
 
 
 Throughout all generations, 
 
 Hath holpen us assistantly 
 
 
 to such as fear his Name. 
 
 his servant Israel. 
 
 
 He sheweth strength with his right arm, 
 
 According to his promise made 
 
 
 and made the proud to start: 
 
 to Abraham before, 
 
 
 With all imaginations 
 
 And to his seed successively ' 
 
 
 that they bare in their heart. 
 
 to stand for evermore. 
 
 
 The Lamentation. 
 
 
 Through perfect repentance the sinner 
 
 hath a sure trust in God, that his 
 
 sins 
 
 shall be washed away in Christs hlood. 
 
 
 Sing this as 
 
 the 59. Psalme. 
 
 
 Lord in thee is all my trust, 
 
 To thee therefore still shall I cry, 
 
 
 Give eare unto my wofull cry: 
 
 To wash away my sinfull crime : 
 
 
 Refuse mee not that am unjust, 
 
 Thy blood O Lord is not yet dry, 
 
 
 But bowing down thine heavenly eye 
 
 But that thou mayest help me in time. 
 
 
 Behold how I do still lament 
 
 
 
 My sins, wherein I do offend: 
 
 For why ? while I on earth remain 
 
 
 Lord, for them shall I be shent, 
 
 Opprest, alace, with woe and grief: 
 
 
 Sith thee to please I do intend. 
 
 My feeble heart plunged in pain 
 Doth sigh, and sue for thy relief. 
 
 
 No, no, not so thy will is bent 
 
 Sweet Christ, wilt thou not then appear ? 
 
 To deal with sinners in thine ire : 
 
 To comfort them that comfort lack : 
 
 
 But when in heart they shall repent, 
 
 Wilt thou not bow thine ear to hear ? 
 
 
 Thou grantest with speed their just desire. 
 
 Lord Iesus come, and bee not slack. 
 
 
1 68 The Scottish 
 
 Metrical Psalms. 
 
 For then shall thine receive their rest, 
 
 Come reigne in joyes eternally, 
 
 Their joy, their blesse, their perfect peace : 
 
 Come reigne in blesse that hath none end, 
 
 And see thy face of treasure best, 
 
 Come therefore Lord come Christ wee pray 
 
 O Lord that doth our joyes encrease. 
 
 Our pressed grief with speed amend. 
 
 Then shall thou give those noble crownes, 
 
 
 Which thine own blood hath dearly bought 
 
 : Haste thee Lord, haste thee, I say, 
 
 Then shall those gifts and high renownes 
 
 To powre on mee thy gifts of grace, 
 
 Bee given in grace most richly wrought. 
 
 That when this life shall flite away, 
 
 
 In Heaven with thee I may have place : 
 
 Then shall thy Saincts redeemed dear 
 
 Where thou dost reigne eternally 
 
 From baile to blesse removed bee: 
 
 With God who once did thee down send, 
 
 And blessed Christ thy sweet voice hear, 
 
 Where Angels sing continually, 
 
 Come unto mee Babes, come to mee. 
 
 To thee bee praise world without end. 
 
 THE SONG OF MOSES. Deuteron. xxxii. 
 
 Slug this as 
 
 the 32. Pstilme. 
 
 Take heed Heaven and hearken Earth 
 
 Hee is a strong and trustie God 
 
 and hear my mouth rehearse, 
 
 without iniquitie : 
 
 In chosen tearmes and sentence great 
 
 Whole, upright, just in all respects, 
 
 this high and heavenly verse. 
 
 and righteous is hee. 
 
 2. As dew distils on tender hearbs 
 
 5. A generation perverse, 
 
 so shall my doctrine flow: 
 
 and wicked in their heart: 
 
 I shall powre out my speach as showers 
 
 Corrupted hath their wayes and done 
 
 makes come and grasse to grow. 
 
 was not his childrens part. 
 
 3. For I Iehovahs Name will preach, 
 
 6. Yee foolish people and unwise, 
 
 and set it foorth abrod: 
 
 should yee have thus requite 
 
 Therefore see that yee give with mee 
 
 Your Father 1'ovah, and your Lord 
 
 all glory to our God. 
 
 freed you from bondage great? 
 
 4. Unto that Rock, who perfect is 
 
 Who made you grow in number huge, 
 
 in all his works his wayes 
 
 and honour high withall, 
 
 In right and wise discretion 
 
 And stablisht you in such a state 
 
 are brought to pass alwayes. 
 
 as none could make to fall. 
 
 The Second Part. 
 
 7. Remember now the days of old, 
 
 Ask at thy Fathers they will tell, 
 
 and yeers of ages past; 
 
 and thy Fore-fathers ask. 
 
Appendix. 1 69 
 
 They will thee shew, and orderly 
 
 Her birds and stretcheth out her wings, 
 
 recount, how God on hie, 
 
 to carrie them thereon 
 
 8. When hee divyded all the earth 
 
 12. So only Iovah led them right 
 
 possessed for to bee. 
 
 without the companie 
 
 
 Or help of strange and unquoth god 
 
 Hee Nations great of Adams seed 
 
 no help thereof had hee. 
 
 dispersed to and fro : 
 
 
 Hee set the bounds of people twelve 
 
 1 3. Hee set him up upon the hight 
 
 in number and no mo. 
 
 of a most fertile land, 
 
 According to the number just 
 
 That hee might eat and use the fruits 
 
 of Israels sons twelve : 
 
 therof at his command. 
 
 9. For I'ovahs people in his part 
 
 And suck the honie of the mount 
 
 with Iaakob hee will dwell. 
 
 and oyle of stonie rock : 
 
 
 And eat the butter of the heards, 
 
 10. He found him in the Desert dry, 
 
 and milk out of the flock. 
 
 and in the wildernesse 
 
 
 Of mone and lamentation 
 
 1 4. And fatnesse of the tender lambs, 
 
 with deep and great distresse. 
 
 and of the sheep so great, 
 
 Hee compast him about and did 
 
 And Bucks of Bashan with the fat, 
 
 instruct and keepe him sure: 
 
 and finest of the wheat. 
 
 Even as the apple of his eye 
 
 Thou also drank the juice like blood 
 
 hee had of him such cure. 
 
 of berries noble wine : 
 
 
 And that unmixed whole and douce, 
 
 II. And as the eagle steireth up 
 
 and pickand wonder fine. 
 
 her nest, and sits upon 
 
 
 The Third Part. 
 
 15. But Iesurun when hee grew fat, 
 
 1 7. They sacrificed unto devils, 
 
 then he began to fling: 
 
 and not unto the Lord: 
 
 Thou'rt foule, and fate, and finger-fed, Of whom their fathers did not know 
 
 thy paunches down do hing. 
 
 nor from their fear abhord. 
 
 For why ? he did forsake that God 
 
 
 who life and honour send: 
 
 To new invented gods, of whom 
 
 The rock of his Salvation 
 
 they did not understand; 
 
 he did him vilipend. 
 
 Whereof the fashion and the guise 
 
 
 came from their neighbour land. 
 
 16. They mooved him to jealousie, 
 
 18. Thou hast forgot that Rock, that did 
 
 with uncruoth idols vain: 
 
 beget thee Fatherly 
 
 And with abominations 
 
 And cast into oblivion 
 
 they wrought him great disdain 
 
 the God that formed thee. 
 
170 The Scottish 
 
 Metrical Psalms. 
 
 The Fourth Part. 
 
 19. These things when I the Lord beheld 
 
 Which shall eat up the earth and eke 
 
 into his children bad : 
 
 her great fertilitie ; 
 
 Through wrath and indignation 
 
 And set on fire the fundaments 
 
 he cast them off, and said, 
 
 of mountains hudge and hie. 
 
 20. Now I will hide my face from them, 
 
 
 and yet will look, and see 
 
 23. Fl spend amongst them many ills 
 
 What misery shall them betide, 
 
 and ware mine arrowes all, 
 
 and what their end shall bee. 
 
 To punish their enormities 
 
 
 Fl shoot them great and small, 
 
 They are a generation 
 
 24. The hunger horrible I will 
 
 given to perversednesse : 
 
 send out, and eke the pest: 
 
 A sort of children into whom 
 
 And bylefull botch shall them destroy 
 
 there is no faithfulnesse 
 
 with murther manifest. 
 
 21. By such as were not gods of might 
 
 
 they have provoked mee: 
 
 The bloody teeth of cruel beasts 
 
 And griev'd mee at the very heart, 
 
 I will among them send, 
 
 with foolish vanitie. 
 
 And venome of the serpents fair, 
 
 
 of them to make an end. 
 
 Therefore will I reject them now, 
 
 25. Without the sword shall all consume, 
 
 and take into their place 
 
 and in the minde within : 
 
 A naughty people, whom they thought 
 
 The terrour and the trembling fear 
 
 should ne'r have found my grace. 
 
 without end shall begin. 
 
 Whereby I sorely shall provoke, 
 
 
 and move them to despight: 
 
 The galland young man, nor the age 
 
 When they shall see a people naught 
 
 of lofty virgine mild 
 
 embraced for my delight. 
 
 Shall not escap this just revenge, 
 
 
 old man, woman, or child. 
 
 22. For there is kindled in my wrath 
 
 26. Thus had I said, I will go to, 
 
 a furious fire and fell, 
 
 and spoil them utterly: 
 
 Which shall burn up, and all consume 
 
 And blot away from mortall men 
 
 even to the ground of hell. 
 
 their rotten memory. 
 
 The 1 
 
 "ift Part. 
 
 27. Were not I feard the enemies 
 
 28. They are a clan of counsell void, 
 
 misknowing pridfull boasts: 
 
 and of intelligence : 
 
 Saying, Our hand hath done all this, 
 
 29. Now would to God that they were wise 
 
 and not the Lord of hoasts. 
 
 and had some providence. 
 
Appendix. 171 
 
 That they might know and understand, 
 
 33. Their wine is venome dangerous 
 
 and rightly comprehend, 
 
 which dreadfull Dragons cast, 
 
 How that their matters do proceed 
 
 And like the deadly poyson strong 
 
 and what shall bee their end. 
 
 of the most cruell Asp. 
 
 30. Oh, how is't come to pass that one 
 
 
 should thus a thousand chase ? 
 
 34. And is not this laid up in store, 
 
 And only two sum of your troups 
 
 and keeped mee beside : 
 
 ten thousand to deface. 
 
 And sealed in my treasure fast 
 
 
 there ready to abide. 
 
 If that the Lord your Rock had not 
 
 35. Vengeance is mine and recompence 
 
 inclosd you in their hand: 
 
 in their own proper time : 
 
 And cast you under (as a prey) 
 
 Their foot shall slip, and they shall fall, 
 
 Your enemies command. 
 
 and turn to dust and slime. 
 
 31. For why? their Rock is not like ours, 
 
 
 to be a sure refuge: 
 
 For why ? of their calamitie 
 
 Although the enemies themselves 
 
 the day drawes veiy near: 
 
 were set down to be judge. 
 
 And of the things will them befall 
 
 
 the tyme shall soon appear. 
 
 32. The Vines of Sodom and Gomorah 
 
 36. When I'hovah shall begin, and judge 
 
 are not so ill as theirs: 
 
 his people whom hee bought: 
 
 Which grapes and berries venemous, 
 
 Hee will repent him of that evill, 
 
 and bitter clusters beares. 
 
 against his servants thought. 
 
 The Sixt Part. 
 
 Even when he shall perceive and see 
 
 Now let them rise, and succour you, 
 
 all power to bee gone : 
 
 and aid you in this need: 
 
 And neither captive nor escapt 
 
 Now let them bee your lurking place, 
 
 able to fight again. 
 
 if they be gods indeed. 
 
 37. Then shalLhee say, where are the gods 
 
 
 which they took for to bee 
 
 39. At last bee wise, see, and behold, 
 
 Their strong and fenced rock, to whom 
 
 that I, even I am hee, 
 
 in danger they might flee? 
 
 And that there is none other God, 
 
 
 to bear mee company. 
 
 38. Who feed upon the fat of all 
 
 Its only I that casteth down 
 
 their sacrifices slain, 
 
 and strike unto the dead 
 
 And of their ofFrings drank the wine, 
 
 And do restore to life again, 
 
 now seek their help again. 
 
 when there is no remead. 
 
172 C tb e Scottish 
 
 Metrical Psalms. 
 
 I wound and I do heale again, 
 
 42. I shall make drunken all my shafts 
 
 all is at my command 
 
 into their bulyering blood. 
 
 And there is none that can escape 
 
 My sword shall eat up and consume 
 
 the force of my right hand. 
 
 their filthy flesh and rude. 
 
 40. For I lift up mine hand unto 
 
 Even in the blood as well of them 
 
 the Heaven, and thus I say: 
 
 that shall be tane as slain: 
 
 As I did live before all tyme 
 
 Down from the first, on all their sins 
 
 and so shall live for ay. 
 
 this vengeance shall remain. 
 
 41. When I shall sharp my glancing sword 
 
 43. Yee nations sing, and make a noise, 
 
 and draw it out to strike, 
 
 praise Him his people all : 
 
 And put mine hand to execute 
 
 For he revengeth well the blood 
 
 my wrath amongst the thick. 
 
 of such as on him call. 
 
 Then shall I rightly recompense 
 
 Hee vengeance for his servants sake 
 
 with vengeance, wrake, and shame 
 
 upon his foes will cast, 
 
 Mine enemies, and well repay 
 
 And with his land and people bee 
 
 all those that hate my Name. 
 
 well pleased at the last. 
 
 A Thanksgiving after the 
 
 receiving of The Lords Supper. 
 
 Sing this as 
 
 the 137. P saline. 
 
 The Lord bee thanked for his gifts, 
 
 Nought else but sin and wretchednesse 
 
 and mercies evermore, 
 
 doth rest within our hearts: 
 
 That hee doth shew unto his Saincts 
 
 And stubbornly against the Lord 
 
 to him bee laude therefore. 
 
 wee dayly play our parts. 
 
 Our tongues cannot so praise the Lord 
 
 The Sun above the Firmament, 
 
 as hee doth right deserve: 
 
 that is to us a light 
 
 Our hearts can not of him so think 
 
 Doth shew it self more clear and pure 
 
 as hee doth us preserve. 
 
 than wee bee in his sight. 
 
 His benefits they bee so great 
 
 The Heavens above, and all therein 
 
 to us, that bee but sin : 
 
 more holy are than wee : 
 
 That at our hands for recompence 
 
 They serve the Lord in their estate 
 
 there is none hop to win. 
 
 each one in his degree. 
 
 O sinful flesh ? that thou shouldst have 
 
 They do not strive for Mastership, 
 
 such mercies of the Lord : 
 
 nor slack their office set: 
 
 Thou dost deserve more worthilie 
 
 But serve the Lord, and do his will, 
 
 of him to bee abhord. 
 
 hate is to them no let. 
 

 Appendix. 173 
 
 Also the Earth, and all therein 
 
 In bread and wine heere visible 
 
 of God it is in aw : 
 
 unto thine eyes and tast: 
 
 It doth observe the formers will, 
 
 His mercies great thou maist record, 
 
 by skilfull natures law. 
 
 if that his Sprit thou hast. 
 
 The Sea, and all that is therein 
 
 
 doth bend when God doth beck: 
 
 As once the com did live and grow, 
 
 The sprits beneath do tremble all, 
 
 and was cut down with sith : 
 
 and feare his wrathfull check. 
 
 And threshed out with many strips 
 
 
 out from his husk to drive 
 
 But wee alas for whom all these 
 
 And as the Mill with violence 
 
 were made, them for to rule, 
 
 did tear it out so small : 
 
 Doth not so know or love the Lord, 
 
 And made it like to earthly dust, 
 
 as doth the Oxe or Mule. 
 
 not sparing it at all. 
 
 A law hee gave for us to know 
 
 
 what was his holy will : 
 
 And as the Oven with fire hot 
 
 Hee would us good, but wee would not did close it up with heat : 
 
 avoid the thing is ill. 
 
 And all this done as I have said, 
 
 
 that it should be our meat. 
 
 Not one of us that seeketh out 
 
 So was the Lord in his ripe age 
 
 the Lord of lyfe to please : 
 
 cut down by cruell death: 
 
 Nor do the thing that might us joine 
 
 His Soul hee gave in torments great, 
 
 to Christ and quyet ease. 
 
 and yeelded up his breath. 
 
 Thus are wee all his enemies 
 
 
 we can it not denie : 
 
 Because that hee to us might bee 
 
 And hee again of his good- will 
 
 an everlasting bread: 
 
 would not that wee should die. 
 
 With much reproach and troubles great 
 
 
 on earth his life hee led. 
 
 Therefore when remedie was none 
 
 And as the grapes in pleasant time 
 
 to bring us unto life, 
 
 are pressed very sore : 
 
 The Son of God our flesh hee tooke, 
 
 And plucked down when they bee ripe 
 
 to end our mortall strife. 
 
 and let to grow no more. 
 
 And all the law of God the Lord 
 
 
 hee did it full obey: 
 
 Because the juice that in them is 
 
 And for our sins upon the crosse 
 
 as comfortable drink 
 
 his blood our debts did pay. 
 
 Wee might receive, and joyfull bee, 
 
 
 when sorrows make us shrink. 
 
 And that we should not yet forget 
 
 So Christ his blood out pressed was 
 
 what good hee to us wrought 
 
 with nailes and eke with spear: 
 
 A signe hee left our eyes to tell, 
 
 The juice whereof doth save all those 
 
 that hee our bodies bought. 
 
 that rightly do him fear. 
 
174 The Scottish Metrical Psalms. 
 
 And as the cornes by unitie Leading a life without all strife, 
 
 into one leafe are knit in quyet rest and peace: 
 
 So is the Lord and his whole Church From envie and from malice both 
 
 though hee in heaven sit. our hearts and tongues to cease. 
 
 As many grapes make but one wine, Which if wee do then shall wee shew 
 
 so should wee be but one, that wee his chosen bee, 
 
 In faith and love in Christ above, By faith in him to lead a life, 
 
 and unto Christ alone. as ever willed hee. 
 
 And that wee may so do indeed 
 
 God send us all his grace 
 Then after death wee shall bee sure 
 
 with him to have a place. 
 
 A Spirituall Song. 
 
 Sing this as the 1 1 o. Psalme. 
 
 What greater wealth than a contented minde? 
 What povertie so great as want of grace ? 
 What greater joy than find Iehovah kind? 
 What greater grief than see his angrie face ? 
 What greater wit than run Christ Iesus race ? 
 What greater follie nor defections fell? 
 What greater gaine than godlinesse to embrace? 
 What greater loss nor change the Heaven for hell ? 
 What greater freedome nor in Christ to dwell? 
 What greater bondage nor a Soule to sin ? 
 What greater valiance nor subdue thy sell ? 
 What greater shame than to the divell to run? 
 
 And leave the Lord who hath so dear us bought. 
 
 Judge yee his Saincts if this bee true or nought. 
 
Appendix. 175 
 
 VIII. 
 
 Reasons against the reception of King James 1 Metaphrase 
 
 of the Psalms. 
 
 MDCXXXI. 
 
 N the first Vol. of the Bannatyne Miscellany, pp. 227, &c, Papers of 
 Reasons against the reception of King James' Metaphrase are repro- 
 duced from a Vol. of MS. in the Advocates Library, collected by Mr. 
 David Calderwood, by whom they are generally supposed to have been prepared 
 immediately after the issue of King James' first edition — the Oxford — in 163 1. 
 They are elaborated with great care, and enter into very curious and interesting 
 details, and are as follows : — 
 
 I. The Psalmes of Dauid in Meeter allowed be the General Assemblie, 
 
 SHOULD BE SUNG IN THE KlRKS OF SCOTLAND, AS THEY HAVE BEEN 
 SINCE I564, FOR THE REASONS VNDER WRITTEN. 
 
 The reformed kirke of Scotland, being subject to no other kirk in the world, 
 bot independent and frie, hes power to interpret and apply the word, to her awin 
 purgation, conservation, and edification. 
 
 Be vertue of this power, the pastors of this Kirk, at command of the great 
 counsall of this kingdome, penned certane heads of reformation whilk wer 
 allowed and subscryved in Januar 1560. 
 
 In these articles it is expreslie provyded, that men women and childrene be 
 exhorted to exercise themselvis in psalms, that whene the kirk conveenes and sings 
 they may be the moir able together with commoun heartes and voyces to praise 
 God. 
 
 In the Generall Assemblie conveened at Edinburgh in December 1562, for 
 printing of the psalmes, the kirk lent Robert Licprivick printer, tua hundreth 
 punds to help to buy irons, ink, and paper, and to fie craftsmen for printing. 
 
 In the Generall Assemblie holden at Edenburgh in December 1 564 it was 
 ordeaned that everie Minister, Exhorter, and Reader, shall have one of the psalme 
 
iy6 The Scottish Metrical Psalms. 
 
 books printed in Edinburgh, and shall use the order therein conteaned in Marriage, 
 Ministration of the Sacraments &c. 
 
 In the Generall Assemblie holden at Stirline in Februar 1 569 the kirk in 
 testification of ther contentment with the works printed be Robert Licprivick did 
 assign to him in pension fiftie punds. 
 
 If anie person or persons had required reformation of the psalmes in whole or 
 in pairt, that mater would have been done in right tyme and place ammo edificandi 
 non tentandi, conforme to the order agried vpon at Glasco, April 1 58 1, and at 
 Perth 1596. 
 
 If the law of prescription, as it is respected be the civil law, the lawes of 
 nations, and the lawes of this kingdome, be a just exception against pleyes moved 
 efter the expyring of threttie or fourtie yeirs, and if it wer extended, as it should 
 be, not onlie to privat mens rightes but to publict saiftie and tranquillitie, then all 
 actions moved, or to be moved efter thriescoir and eight yeirs against the Scots 
 Psalmes, receaved and retained vpon so good grounds, and so profitable and 
 confortable to Christianes his Majesties good subjects, would be judged moir then 
 void and vneffectuall. 
 
 If decennalis and triennalis possess'w, be law and custom have the nature of a 
 perfite right, whereby things perteaning to the kirk, may be peaceablie possest, 
 then this kirk sould reteane the possession of the Psalmes, ay and while ther 
 possession be lawfullie declared to be groundles and vitious. 
 
 For forder confirmation of the kirks right and possession of the Psalmes, in 
 the year 1579, it is statute and ordeaned, by our Soverane Lord and his three 
 estates in Parliament, that all gentlemen householders and all others worth thrie 
 hundreth merks of yeirlie rent or above, and all substantious yeamen, men, or 
 burgesses, likewayes householders esteemed worth five hundred punds in lands 
 or goodes, be holden to have ane bible and psalme booke, vnder the paines 
 conteaned in the said act. 
 
 Sundrie Musitians of best skill and affection for furtherance of the act of 
 Parliament anent the instructing of the youth in Musick, have set downe common 
 and proper tunes to the whole psalmes according to the diverse formes of the 
 meteer. 
 
 Both pastors and people be long custome, ar so acquanted with the psalmes 
 and tunes thereof; that as the pastors ar able to direct a psalme to be sung 
 agrieable to the doctrine to be delyvered, so he that taketh vp the psalme is able 
 to sing anie tune, and the people for the most pairt to follow him. 
 
 Both people and pastors have some psalmes, or parts of psalmes, be heart, as 
 
Appendix. 1 77 
 
 may best serve for ther different disposition and case of concience, and for the 
 chainges of ther externall condition. 
 
 By the lose of that heavenly treasure in ther hart alreadie, they would be 
 farder greived, and prejudged in ther spirituall estate than they could be hurt in 
 bodie or goodes suffering for retention of ther owne psalmes. 
 
 In other reformed kirks, as Ingland, France, Germanie, Netherlands, etc. ther 
 psalmes in meeter ar not so absolutely perfite, and frie of blame that nothing can 
 be censured in them, and yet nether have they, nor will they reject the comelie 
 face of ther own psalter, for a small blott, one or mae, bot still reteane what 
 they have had in long continued and comfortable practise. 
 
 If it should happen (as God forbid) that our psalme bookes in meeter, with 
 the commoun order prefixed unto them, and the catechise following them now 
 printed cum privilegio regiae majestatis wer removed, it might be justlie feared as 
 the kirk decays in moyane and means that the confession of faith, the order of 
 the election of ministers, of the ecclesiasticall discipline, and of excommunication 
 and publike repentance, the visitation of the sick, the buriall of the deade, the 
 commoun prayers, the formes of the Lordes supper, of baptisme and mariage, 
 the booke of fasting, and Calvines catechise, should be supprest to the great 
 hinderance of publict and privat vses. 
 
 It were a shameles ingratitude to extinguish the memorie of so many worthie 
 men by whose caire and paines God had vouchsafed to bestow so manie benefites 
 vpon his kirk, and a great testimonie against the pastors and professors of this 
 aige, who having these psalmes and vther meanes, hes gained so litle by them 
 for ther comfort and edification that they are readier to quyte them than to keip 
 them. 
 
 In the Generall Assemblie holden at Brunteland in Maij 1 601, the occasion of 
 a certane motion maid be some brether, concerning our vulgar translation of the 
 Bible, the Common prayers, and the Psalmes in meeter. It wes ordeaned that 
 Mr. Robert Pont sould revise the psalmes, and that his labours sould be revised 
 at the nixt assemblie, bot as the motion above written proceeded from personall 
 respects, so it is to be supposed, that if that faithfull man who was both holy 
 and learned, had found anie just cause of alteration, nether he to whom the 
 mater was recommended, nor the assemblie who should have taken compt of his 
 diligence, would have suffered that mater to be buried in oblivion. 
 
 If it had bene found expedient to alter these psalmes, Montgomerie and som 
 others, principalis of English poesie in ther tymes, as they gave ther assayes of 
 som psalmes yet extant, so they offered to translate the whole book frielie 
 
 2 A 
 
178 
 
 The Scottish Metrical Psalms. 
 
 without anie pryce for their paines, ather frae the public state or privat mens 
 purses. 
 
 As the kirk refused the offer of these poets as neidles for the privat and publict 
 worship of God, so it is statute and ordained in the generall assemblie holden at 
 St. Johnstoun in Junii 1563, and in sundrie other assemblies, that no work be 
 sett forth in print, nor published in writ vnto such tyme as it sail be advysed 
 and approven be the kirk, conforme to the order sett doun be the generall 
 assemblie. 
 
 Since it hath pleased God to raise some hope of deliverance to the kirks of 
 other countries so long troubled with bloodie persecution, and to stretch out the 
 hand of his power against superstition and idolatrie, pietie and compassion, would 
 that we sould hold fast what we have, and ferventlie pray to God to vindicat his 
 truth fra the tyrannie of idolators, and to delyver his distressed people fra the 
 craft and cruelty of men that praises may be given to his Majestie be all kirks 
 and persons whom he hes blessed with anie measure of mercifull reformation. 
 
 In respect of the premises and other reasons to be eiked as occassion 
 shall requyre, the psalmes in meeter as they have bene, and ar vsed 
 privatlie and publictlie in Scotland, ought to be reteaned and no 
 wayes suppressed for anie thing sein or hard yet. 
 
 II. Reasons against the Publick vse of This New Metaphrase of the 
 
 Psalmes. 
 
 John of Lincolne, in his sermone preached at the funerall of King James, 
 reporteth that he was in hands, when God called him, with the translation of 
 our Church Psalmes, which he entended to have finished, and to dedicat to the 
 sainct of his devotion the Church of Great Britaine, and that of Ireland; and 
 that this work wes stayed in the threttie one psalme. This controlleth the title. 
 The people call them Menstries Psalmes. Bot we heir that another, if not others, 
 also hath had ane hand in them, and that these have revised King James his part. 
 Of these, then, we mene in speciall when I speik of the new metaphrase. I 
 have not as zit compared ther translation with the originall, nor considdered what 
 libertie they have takin in the metaphrasing, to add, insert, or degresse. But 
 suppose ther war na faill in these, zit I vouch and many ane that they can not be 
 soong in our kirk for these Resones following : — 
 
 I. First, this labour is vndertaken without direction of the kirk, or offer made 
 to the kirk before. Alexander Montgomrie has a singular vaine of poesie, zit he 
 
Appendix. 179 
 
 tuik a more modest courss, for he translated bot a few for a proofs, and offered 
 his travells in that kynde to the kirk. Joseph Hall (Bishop of Exeter and 
 Norwich) metaphrased also some few psalmes and offered his endevour to do 
 the lyk in the whole, if he sould be employed be authoritie. Bot our new 
 metaphrasts endeavour to have the whole metaphrase of there making emposed 
 vpon the kirk without direction or employment of the kirk, or offer made efter 
 proof before. 
 
 2. Nixt the people ar acquainted with the old metaphrase more than any book 
 in scripture, zea, some can sing all, or the most pairt without buik, and some 
 that can not read can sing some psalmes. Therfor our kirk wold not accept of 
 anie other. Howbeit some pairts might be bettered, zit they would not admitt 
 that the whole sould be chainged. Bot in the Assemblie holdin at Bruntiland, 
 anno 1 601, appointed Mr. Robert Pont, a man skillfull in the originall toungs, to 
 revise the translation of the psalmes in meeter, and ordeaned that his travell sould 
 be revised at the nixt Assemblie. And for the same cause, it appeareth, Joseph 
 Hall's offer was not accepted. And this same new metaphrase is rejected, as 
 we heir, be the cheef bischops in England. Neither can they accept it without 
 consent of ther Convocation hous. These new metaphrasts have had such a spite 
 at the old metaphrase that they have not left nothing of it for man's memories, 
 even wher ther was no necessitie of a change, when they could not avoyd the 
 words, as Psal. 1. v. 2, Bot of the Lord he on the law, for the old | Bot in the 
 law of God the Lord. 
 
 3. Thirdlie, it is a discredite to the clergie and the kirk that the psalmes sould 
 be soong in the kirk translated in meeter be a courteour or commone poet when 
 ther is no such raritie among theme of learned men, skilfull both in poesie and 
 the originall toung: yea gif such war not be found, the most famous amangst the 
 saincts for holines, wisdome, gravitie, sould be appointed be the kirk to that 
 effect. For courteours ar commonlie suspected be the people as prophane, becaus 
 they imploy often there vane on bad purposes as often as on good, and both toung 
 and pen against the best of God's servants : a courteour like Abadiah or Nehemiah 
 is als rare as a wedg of gold. The papists casts in the teeth of the professors 
 of France, that they sing the psalmes translated be Clement Marot, a courtlie 
 gentleman, who translated onlie fiftie. Sail we suffer the lyk to be cast in our 
 teeth, and suffer God's service to be loathed. 
 
 4. Fourthlie, this work of metaphrasing the psalmes is holie and strict, and 
 abydes not anie youthfull or heathenish libertie, but requireth hands free frome 
 prophannes, loosnes, affection, sayeth Joseph Hall. Scultingius, a professor in 
 
i8o 
 
 T'be Scottish Metrical Psalms. 
 
 Colene, in his Anacrisis, and the author of the book intituled Caluino Turcismus, 
 jest at the commendation made be one of Clement Marot that he was so wele 
 sene in Catulus, Tibullus, Propertius, and other poets as gif, say they, the 
 elegancies and pleasant conceats of prophane poets might be broght in into so 
 grave and austere a work. Have we not such heathenish libertie and poeticall 
 conceats in this new metaphrase? Tak these for a taste: Psal. 69. 7. And with 
 the hue that blushes die | shame covered hath my face. Psa. 72, 6. Or like soft 
 pearles of quickening showers | on earth that num'rous fall. Psal. 78. 20. Loe 
 wounded rockes gave cristall blood | which straight a torrent roar'd. Psa. 89. 1. 
 The mercies of the Lord I still | will sing with sacred rage. Psa. 104. 26. 
 There walke the ships amidst the floods | where captiu'd aire commands. 
 Psa. 105. 32. And in their countrey ominous flames | like fatall fires did burne- 
 Psa. 147. 16. He gives the snow like labour'd wooll | whose liquid threds oft 
 turne. Psa. 148. 3. You flaming Lord of light | and with the starres in state | 
 pale Lady of the night. 
 
 5. Fyftlie, the people must be first taught to vnderstand these and the lyk 
 French, Latine, and hard English tearmes, and harsh phrases following, before 
 they can sing with vnderstanding: — as regall | opposites | vastnes | various | 
 vindicate | invoke ] torrents | brandisht ] vsher | guerdoned | obloquie | appall | 
 gratefullie | sinistrous | verdure | billowes | site | cite | depraue | portend | 
 portentuous | prodigies | divulge | tumide | exorbitant | vilified | dignified | 
 rayes | impetuous | accumulat | emulate | exhilirat | reside | spheares | vases | 
 shelfs I liquid | declind, for crooked | harmonious rounds | cristall rounds | &c. 
 Our awin metaphrase hath non bot such as may be understood, except tuo or 
 three that war wele knowin to that tyme when the psalmes war translated in 
 meeter and may be easilie changed. Bot to bring in a number of words which 
 have need of a dictionarie in the end of the metaphrase, is to mak worse and not 
 better. As for harsh phrases, tak for example Psa. 9. 6. Destructions vastnesse 
 now my foe | a period still doth bound. 
 
 6. Sextlie, our kirk sail be infected with the error of the locall descent of 
 Christis saull to hell, be the metaphrasing of the 16 psalme, if this new translation 
 shall be allowed, which is sufficient to reject the whole : for sail we be so stupid 
 as to honnor the works of such as ar erroneous, or entertain error ? 
 
 7. Seventlie, it sail mak vther kirkis call vs lightheaded Scotts, inconstant and 
 vnsetled in our orders, changing without anie necessitie, if we will put quit doun 
 the metaphrase which was recommendit to all the professors be the Generall 
 Assemblie, and sett vp another. 
 
Appendix. 1 8 1 
 
 Others have observed that there is a whole double verse wanting in the 43 
 psalme ; and another psalme hath tuell lynes in the double verse. 
 
 III. Reasons against the private Vse. 
 
 The verie privat vse aucht to be suppressed, First becaus some perhaps will 
 labour to have them by heart, who sould rather labour to have these in memorie 
 which ar soong in the church; for who will studie to both? And therefor a 
 metaphrase of the psalmes different from that which is vsuall in the church is the 
 most unprofitabill work that may be; yea prejudicial! to that which is publictlie 
 receaved, onless it be in Greek or Latine, which ar not, nor cannot be vsed in 
 publict. Therefor, ye see the lyk doth not occur in any vther reformed church, 
 French, Dutch, or Italian. A learned paraphrase vpon the psalmes is permitted 
 to any that hath the gift, and is commendable. But another metaphrase is nevir 
 convenient, bot prejudiciall to that which is vsed in the kirk, and serveth onlie to 
 mak people glaik. Nixt, the printing of this book cum privilegio and the allowing 
 of it to be red in privat, importeth allowance of the error above mentioned. 
 Thirdlie, it may justlie be feared that in schort proces of tyme it may pass frome 
 privat vse to publict. For have not some alreadie vsed this metaphrase when the 
 congregation wer singing the old. A door sould not be opened to such light 
 heads and prophane hearts. 
 
 A Caveat for the Burghs. 
 
 We can not deeme that the burrowis will commit such ane absurditie as, for 
 the recommendation of vsurping bischops, medle with that which the Convention 
 of the three Estates wold be loath to medle with, and which belongeth to a frie 
 and right constitute Generall Assemblie. Can they appoynt some to try? or 
 whome will they appoynt? or will they receave without triall? Then may they 
 luik for the new service to be recommended to them, the nixt day the organes, &c. 
 Bot we hope better things. 
 
 [Another paper is given in the Miscellany, entitled " Reasons against the 
 receaving of this new Metaphrase of the psalmes," but they are chiefly 
 condensed from the former. Only two of the reasons contain new matter — viz., 
 the 6th and the 9th, and are as follows : — ] 
 
 Sixtlie, the metaphrasts have taken great libertie to add matter of their awin 
 
1 82 'The Scottish Metrical Psalms. 
 
 to the text of scripture, which may be seen almost in everie psalme. Luther 
 requesting Spalatinus to translate some of the psalmes in Dutch meeter, desyreth 
 with all that he abstain from new coined and court tearms, and to content himself 
 with such as were vulgar, and meetest for the capacitie of the people. 
 
 Ninthlie, the countrie shall be burdened with the loss of thrie hunder thousand 
 bulks of the old, and with the cost of sex hunder thousand of this new meeter, 
 during the privelige which we heir is to be granted to the cheef author. 
 
 As these Reasons serve for rejecting of it, so some of them also serve against 
 the committing it to revising. For to commit it to some to revise tendeth to the 
 approbation of it, if it be approved be the revisers, which may be easily obteaned. 
 If any ought to be revised it is the old, and non hath power to commit it to be 
 revised in prejudice of the old bot the Generall Assemblie ; And speciallie seeing 
 the General Assemblie hath ordeaned alreadie that the old be revised, which be 
 reason of the troubles that followed efter wes not yit performed. The pretendit 
 prelats therfor can not medle with this busines. 
 
Appendix. 183 
 
 IX. 
 
 Letter to Sir William Mure. 
 
 HE following Letter to Sir William Mure of Rowallan, from the Rev. 
 Thomas Wyllie, Minister of Fenivick, is deemed worthy of reproduction, 
 as illustrating in some measure the spirit of the times in which he lived, 
 as well as being in itself a curious document : — 
 
 27 May. 1676. 
 Right Worshipfull, 
 
 I am informed that upon invitation from John Paton in 
 Middow-head & some in Loudounside, there is a young man expected to keep 
 conventicle the morne with the people in the heads of the three parishes, either 
 at the Croilburn or above Craiginduntan. I shall not be apt to think that any 
 man of discretion will be so easily drawn to come within the bounds of planted 
 congregations, yet because there be frolichness aneugh in some young men, I will 
 wad upon none. Their preaching in vacant congregations and in places where 
 curates are has some ground for it, & I should allow their preaching in transitu 
 even in planted congregations on week days when there is no sermon in public, 
 but to fall in upon planted congregations on the Lords day to make a diversion 
 from the public, is not reasonable in them, nor ought it to be tolerat. I thought 
 fit to shew your worship this that you may tak some course to crush such 
 beginnings even in the outbreaking, principiis obstare is a good apothegm, for if 
 such a wild course go on it will occassion much confusion in the three congrega- 
 tions, and occation much detriment among the people. I leave it to yourselve and 
 the gentlemen to think upon the most effectual way to prevent this and the like 
 in all times coming, in the meantime it will not be amiss to cause wairn all your 
 people to come to the Kirks the morrow. I know not how long the Lord may 
 continue his hand upon me, but if any I employ be once deserted upon such an 
 occasion I need look for no more help. Whether the young man answer their 
 desire or not the wairning of the people will do no skaith, but testify to them 
 your worships dislike of such a way in such a case. 
 
 I am assuredly 
 Your worships most humble and real servant 
 Thomas Wylie. 
 
1 84 
 
 The Scottish Metrical Psalms. 
 
 X. 
 
 XTRACTS from the Last Will and Testament of Francis Rous, 
 dated March 18th, 1657. These are curious and interesting, and leave 
 do doubt as to his piety and conscientiousness. 
 "Forasmuch as to put houses in order, before our departure, is pleasing to the 
 God of order, I do dispose of my affairs and estates in manner following. There is 
 a youth in Scotland concerning whom, (because they call him my grandson) it is 
 perchance expected that I should do some great matters for him ; but his father mar- 
 rying against my will and prohibition, and giving me an absolute discharge before 
 the marriage under his hand, not to expect any thing from me if he did marry con- 
 trary to my prohibition, I hold myself discharged from the father, and consequently 
 from the son of that father, the son having no interest in me but by the father. — 
 And I hold it a good example for the benefit of the Commonwealth, that matters of 
 discouragment should be put upon such marriages, being assured that their parents 
 will not disinheritt or lessen them, especially if they have but one son ; and though 
 his mother is bound to maintain him, yet because I wish he might be a useful 
 member of Christ and the Commonwealth, towards which I think she is not well 
 able to give him an answerable education, I have in this my Will, taken course 
 for a competent maintenance for him towards a profession, and it is utterly abhor- 
 ring to give him an estate as the heir of idleness — Wherefore to the forementioned 
 purpose, I desire my executor to give him ^50 a year, so long as he shall be in 
 preparation towards a profession, or shall really and seriously be in the practise 
 of it, and as many of my books as may be fitt for him in the profession he shall 
 undertake, and shall not be given to Pembroke college." " I desire my body 
 may be interred and put to rest in the chappie of Eaton College, a place that hath 
 my dear affections and prayers that it may be a flourishing nursery of piety and 
 learning to the end of the world. And for a profession of my faith I refer 
 myself to the works which I not long since published in one volume, wherein I 
 have professed a right and saving faith and hope to continue therein until faith 
 shall be swallowed up of sight, laying hold of the free grace of God in his 
 beloved son as my only title to eternity, being confident that his free grace which 
 took me up lying in the blood of irregeneration, will wash away the guilt of that 
 estate, and all the cursed fruits of it, by the precious blood of his Son, and will 
 wash away the filth of it by the Spirit of his Son, and so present me faultless 
 before the presence of Gods glory with joy." Signed, " Francis Rous." 
 
Appendix. 
 
 185 
 
 XI. 
 
 Boyd Caricatured. 
 
 |E cannot part from honest " Master Zacherie" without a word of protest 
 against the execrable and unprincipled treatment to which portions of 
 his poetry have been subjected at the hands of certain parties. He has 
 been grossly burlesqued and caricatured, and made a laughing-stock of — whilst 
 we believe that in spite of occasional quaintnesses and oddities of expression, he 
 was heartily devout and in earnest. We append a few specimens of the liberty 
 that has been taken with his productions. The true versions are quoted from his 
 "Garden of Zion," and " Zion's Flowers," popularly known as "Boyd's Bible-," 
 and the burlesques from " The Whiggs' Supplication, or the Scotch Hudibras, 
 a Mock Poem, by Sam. Colvill," and other sources. 
 
 True Versions. 
 
 Rebekah fat and in body lusty, 
 A wife for Isaac, pleasant to the eye : 
 Bethuel's Laban's father's brother's love, 
 Her heart to stay from Isaac could not move ; 
 Heare now said they, the Damsell's yea or no, 
 I will, she said, most gladly to him go: 
 She meeting Isaac in the evening tide, 
 Under a vaile her comely face did hide. 
 
 ("Garden of Zion," Vol. 1. p. 32.) 
 
 Parodies. 
 
 Rebekkah was very blythe and bonnie 
 And pleased Isaac's wanton e'e 
 He took her to his mother's tent, 
 
 ###### 
 He begat Esau and Jacob. 
 
 In Uz a man cal'd Job there was 
 
 both perfect and upright; 
 Who feared God and did eschew, 
 
 evill even with all his might. 
 
 ("Garden of Zion," Vol. 2. p. 2.) 
 
 There was a man called Job 
 
 Dwelt in the land of Uz ; 
 He had a good gift of the Gob 
 
 The same case happen us. 
 
 (Colvil.) 
 
i86 
 
 The Scottish Metrical Psalms. 
 
 Then said his (Job's) wife, Retain'st thou still 
 
 thine old integritie 
 What meanest thou, O foolish man, 
 
 now curse thou God and die ; 
 But he again said unto her, 
 
 his witlesse wife to schoole, 
 Thou speakest now thou knowes not what 
 
 thou speakest like a foole. 
 
 ("Garden of Zion," Vol. 2. p. 8.) 
 
 Job's wife said to Job, 
 Curse God and die ; 
 
 Oh no, you wicked scold, 
 No, not I. 
 
 Thus afterward these noble brethren two, 
 Went on and stood before the great Pharo ; 
 Commanding him with great authorise, 
 To free God's people from captivitie ; 
 Because this King thus hardened his heart, 
 Of ten great plagues his Kingdom felt the 
 smart. 
 
 ("Garden of Zion," Vol. 1. p. 53.) 
 
 And was not Pharaoh a wicked and har- 
 den 'd rascal, 
 
 Not to allow the men of Israel with their 
 flocks and herds their wives and their 
 little ones to go a forty days journey 
 into the wilderness to eat the Pascal. 
 
 There Absolom a Rebell and a Foole, 
 Among the rest was riding on a mule ; 
 By his long haire a branch caught him that 
 
 day, 
 There he did hing when the mule went away: 
 Then Joab with his three dans came anone, 
 And thrust them through the heart of 
 
 Absolom. 
 
 ("Garden of Zion," Vol. 2. p. S.) 
 
 Absolom hang'd on a Tree, 
 
 Crying God's mercy; 
 Then Joab came in, angry was he, 
 
 And put a Spear * * * 
 
 (CoLVIL.) 
 
 But Jeshurun, who should have beene 
 
 most righteous, did kick; 
 Thou art exceeding waxed fat, 
 
 thou art also grown thick; 
 Thou covered art with fatnesse, then 
 
 His Maker he forsook, 
 And of his sure salvation's rock, 
 
 no care at all he took. 
 
 ("Garden of Zion," Vol. 1. p. 67.) 
 
 Jeshurun waxed fat, 
 
 And down his paunches hang; 
 And up against the Lord his God, 
 
 He kicked and he flang. 
 
Appendix. 187 
 
 Jacob to Rachel. 
 
 Yea for your sake this little Joseph more, And Jacob made for his wee Josie, 
 
 I love than all that bom were him before ; A tartan coat to keep him cosie ; 
 
 A lovely lade hee is, also his very birth And what for no, there was nae harm, 
 
 Unto us all presaged holy worth ; To keep the lad baith saft and warm. 
 
 He surely is the darling of mine age, 
 He of our love is a most sacred pledge ; 
 Him I doe count from Heav'n to be our lot, 
 Let us make him a particolour'd coat. 
 
 (Zion's Flowers, MS., p. 403.) 
 
 The following is the true reading of the famous lines about Jonah in the 
 whale's belly : — 
 
 Here apprehended I in prison ly, 
 
 What goods will ransom my captivity? 
 
 What house is this, where's neither fire nor candle, 
 
 Where I no thing but guts of fishes handle ? 
 
 I, and my table, are both here within, 
 
 Where day ne'er dawn'd, where sun did never shine. 
 
 The like of this on earth man never saw, 
 
 A living man within a monster's mawe ; 
 
 Buried under mountains which are high and steep, 
 
 Plunged under water hundrethe fathomes deep. 
 
 Not so was Noah in his house of tree, 
 
 For through a window hee the light did see : 
 
 Hee sailed above the highest waves a wonder, 
 
 I, and my boat are all the waters under. 
 
 Hee in his ark might goe and also come, 
 
 But I sit still in such a straiten'd roome 
 
 As is most uncouth, head and feet together, 
 
 Among such grease as would a thousand smother 
 
 Where I entombed in melancholy sink 
 Choak't, suffocat, with excremental stijk. 
 
 (Zion's Flowers, MS.) 
 
 Apropos of the story of Jonah, Boyd relates the following characteristic anecdote 
 in one of his sermons : — " In the time of the French Persecution, I came by sea to 
 
i88 
 
 The Scottish Metrical Psalms. 
 
 Flanders, and as I was sailing from Flanders to Scotland, a fearfull tempest arose 
 which made our mariners reele to and fro, and stagger like drunken men. In the 
 mean tyme there was a Scots Papist who lay near mee. While the ship gave a 
 great shake I observed the man, and after the Lord had sent a calme, I said to 
 him, ' Sir, now yee see the weaknesse of your religion ; so long as yee are in 
 prosperitie yee cry to this Sainct and that Sainct; in our great danger I heard you 
 cry often, Lord, Lord, but not a word yee spake of our Lady/ " 
 
 This anecdote also is worth repeating. Finding on one occasion that several 
 of his hearers went away after the forenoon sermon, he used this expression in 
 his afternoon prayer, — " Now, Lord, thou sees that many people go away from 
 hearing the word, but had we told them stories of Robin Hood or Davie Lindsay, 
 they had stayed, and yet none of them are near so good as the word that I 
 preach." 
 
Appendix. 189 
 
 XII. 
 Logan and Bruce. 
 
 HE list of authors to whom the Paraphrases are ascribed is given as it 
 was submitted to, and approved by the General Assembly of the Scottish 
 Church, and the Assembly's Committee on Psalmody. Logan was a 
 member of that Committee. We have no wish to take any part in the contro- 
 versy that subsequently arose between the friends of Logan and those of Bruce 
 regarding the authorship of the Paraphrases and other pieces around which the 
 controversy turns. We would simply refer the reader who may be anxious to 
 investigate the question, to two works in which it appears to be minutely discussed, 
 and in which a strong case is apparently made out against Logan, and in favour of 
 Bruce, viz. — " Lochleven and other Poems, by Michael Bruce, with a life of the 
 Author from original sources, by the Rev. William Mackelvie, Balgedie, Kinross- 
 shire. Edinburgh, 1837-," and "The Works of Michael Bruce, Edited, with 
 memoir and notes, by the Rev. Alexander B. Grosart, Kinross. Edinburgh, 1865." 
 Mr. Mackelvie conducts his investigation with great coolness, and sums up in the 
 following temperate language: — "We have now done with this controversy, and 
 after the proof we have led, cannot think it possible that any reflecting mind will 
 regard Logan innocent of the dishonourable conduct which we have laid to his 
 charge. We have no wish that the charge should continue to rest against him, 
 and shall be pleased to find him successfully vindicated, and even to see the 
 evidence which we ourselves have furnished made to tell in his favour." (p.p. 146. 
 147.) Mr. Grosart indicates his convictions in terms much more forcible and 
 decisive. His " Introduction to the Poems" opens thus : — " I feel that it is a pity 
 to perturb so meek and gentle a life as was that of Bruce, with controversy. 
 But unfortunately the first editor of his Poems so dealt with the MSS. entrusted 
 to him, and subsequently so asserted for himself the authorship of the 'Ode to 
 the Cuckoo,' and the well-known ' Paraphrases' or ' Hymns,' that no choice is 
 left. I have gone over the whole of the evidence pro and con after Dr. Mackelvie, 
 with a single eye to ascertain the truth — nothing more, nothing less, nothing else; 
 and the result has been a conviction of the utter untenableness of the claims of 
 Logan. I use no stronger word at present. I would narrate the facts, adduce 
 the evidence, and fortify our conclusions ■, and I am mistaken egregiously if any 
 capable of weighing • proof will refuse acquiescence in the last." (p. 5 1.) 
 
190 
 
 The Scottish Metrical Psalms. 
 
 XIII. 
 
 Versions of Psalms by the Free Church. 
 
 HE "Versions of the Psalms," by a Committee of the General Assembly 
 of the Free Church — alluded to in the text — consist of new renderings 
 of forty of those which have so long been used in the service of the 
 Church, given in a great variety of measures. As a specimen, we subjoin a 
 portion of the 84th, setting over against it Dr. Watts' Version of the same verses. 
 Both are in the same peculiar style of metre, and both have the same translation 
 of the second verse, so significantly different from that which has been so long 
 adopted. 
 
 Ps. LXXXIV. Free Church Version. 
 
 Ps. LXXXIV Dr. Watts' Version. 
 
 I. How lovely are thy tents, 
 O Lord of hosts to me! 
 My spirit longs, yea faints 
 The Lord's own courts to see. 
 
 To his abode 
 
 My heart aspires; 
 
 My flesh desires 
 
 The living God 
 
 Lord of the worlds above, 
 How pleasant and how fair 
 The dwellings of thy love, 
 Thy earthly temples are ! 
 To thine abode 
 My heart aspires, 
 With warm desires, 
 To see my God. 
 
 An house wherein to rest 
 The sparrow finds alway: 
 The swallow builds a nest 
 Where she her young may lay; 
 
 Ev'n so would I, 
 
 My King, my God, 
 
 Make mine abode 
 
 Thine altars nigh. 
 
 2. The sparrow, for her young, 
 With pleasure seeks a nest; 
 And wandering swallows long 
 To find their wonted rest: 
 My spirit pants, 
 With equal zeal, 
 To rise and dwell 
 Among thy saints. 
 
Appendix. 
 
 191 
 
 3. O happy they that be 
 Within thy house always; 
 For there they wait on thee 
 And ever give thee praise. 
 Yea, happy they 
 Whose strength thou art, 
 And in whose heart 
 Is found thy way: 
 
 3. O happy souls that pray 
 
 Where God appoints to hear! 
 O happy men that pay 
 Their constant service there. 
 
 They praise thee still ; 
 
 And happy they 
 
 That love the way 
 
 To Zion's hill. 
 
 4. Who passing Baca's vale, 
 Therein do dig a well ; 
 The rain shall never fail 
 The water-pools to fill. 
 
 From strength to strength 
 
 They go until 
 
 To Zion hill 
 
 They come at length. 
 
 4. They go from strength to strength, 
 Thro' this dark vale of tears, 
 Till each arrives at length, 
 Till each in heaven appears: 
 
 O glorious seat, 
 
 When God our King 
 
 Shall thither bring 
 
 Our willing feet! 
 
192 The Scottish Metrical Psalms. 
 
 XIV. 
 Music Schools. 
 
 USIC Schools existed in this country during the time of the Refor- 
 mation. The following items shew the support which they received 
 compared with that accorded to Grammar-schools. 
 
 Extracts from Accounts of the Common Good of various Burghs in 
 Scotland, preserved in the General Register House, relative to 
 Music Schools, &c. 
 
 Aberdeen. 1 594-5. 
 
 Item, to the maister of the grammer schoil for his fee of the twa termis xxxiij.li. vj.3 
 
 Item to the maister of the sang schoill xiiij.li.xiij.s. iiij.d. 
 
 Air. 1627-8. 
 
 Item to the Mr of the gramer scule, his stipend, jc li. 
 
 Item to the Mr of musik scule, for teaching of the musik scule, and taking 
 
 up the psalmes in the Kirk x. bolls victuall, and xlji.li.vj.s. viij.d. of silver 
 
 Couper. 1 58 1. 
 
 Item to the maister of the sing scole fe vj.li. xiij.s.iiij.d. 
 
 Item to Mr Alexander Tyllideaphe, Mr of the Musick scol j= li. 
 
 Dumbarton. 1621. 
 
 Item to Mr Alexander Home, scholemaster, for his feall and hous 
 
 mail, 1621. iiijc lxvj.li.xiij.s.iiij.d. 
 
 Item to the teicher of the Inglische schoole and musick jc li. 
 
Appendix. 
 
 l 93 
 
 Dundee. 1602. 
 
 
 Item, to the maister of the grammer scole, 
 
 ijc merkes. 
 
 Item, to the master of the sang scule, 
 
 lxxx.li. 
 
 1603. 
 
 
 Item, the masters of gramer and sang schol, 
 
 lxx.li.xiij.s.iiij.d. 
 
 1621-2. 
 
 
 Item, to Mr John Mow, Mr of the music schoole, for his fee and hous maill ccl.li. 
 
 1628. 
 
 
 Item, to M r John Mow, maister of the music scule 
 
 ijc lxvj.li.xiij.s.iiij.d. 
 
 Elgin. 1622. 
 
 
 First, to the master of the gramer scole 
 
 lxvj.li.xiij.s.viij.d. 
 
 To the master of the music scole 
 
 jcli. 
 
 Inverness. 1 634. 
 
 
 Item, gifFen to the Mr of the gramer scoil 
 
 iiijxx.li. 
 
 Item, gifFen to Mr of the musick scoil 
 
 xxxvj.li. 
 
 Irving, 1633. 
 
 
 Our schoolmaister 
 
 lxxx. merkis. 
 
 Our doctour and musicianer 
 
 j=l>- 
 
 Lanark, 1 62 7-8. 
 
 
 Item, to the scholemaister of the said bruche, that teiches the 
 
 gramer for 
 
 the saidis tua termes, (Mertimes and Witsonday,) 
 
 ftli- 
 
 Item, to ane wther scholemaister, that teiches the musick 
 
 iij xi vj .li. xiij . s.iiij . d. 
 
 St. Andrews, 1626-27. 
 
 
 Item, to the publict reader 
 
 jcK. 
 
 Item, to the maister of the musik scholl, and for taking up of the psalme at 
 
 preaching and prayeris of fie 
 
 ijc h". 
 
 2 c 
 
194 ^ Je Scottish Metrical Psalms. 
 
 Tayne. 1 62 8. 
 
 Item, to Mr Thomas Ross, master of the gramour schooll. jc li. 
 
 Item, to Mr John Tullidef, reider and master of the musick school jc li, 
 
 Wigton, 1633. 
 
 Imprimis gevin to ane schoolmaister for teiching the grammer schole, reiding 
 
 and raising the psalmes in the kirk yeirlie. iijc merkis. 
 
 In a minute of the Town Council of Glasgow, dated 24th December, 1588, 
 " the scuile, sumtyme callit the sang scuile," is mentioned as a part of the 
 common good, which it was resolved to appropriate in order to liquidate the 
 heavy charges which the town had incurred in consequence of the pest, &c. 
 And in the Treasurer's accounts for the same burgh, in 1609, we find the 
 following item — " GifFen upon the third of Marche 1608, to John Buchan, Mr 
 of the sang scole, for Witsonday and Martymes termes, maill of his hous, L.xx. 
 
 These Music Schools existed in terms of Royal enactment. On the nth 
 November, 1579, the following Statute was passed: — 
 
 " For instruction of the youth in the art of mus.ik and singing, quhilk is almost 
 decayit, and sail schortly decay, without tymous remeid be providit, our Soverane 
 Lord (James VI.), with avise of his thrie estatis of this present parliament, 
 requeistis the provest, .baillies, counsale, and communitie of the maist speciall 
 burrowis of this realme, and of the patronis and provestis of the collegis, quhair 
 sang scuilis are foundat, to erect and sett up ane sang scuill, with ane maister 
 sufficient and able for instructioun of the yowth in the said science of musik, as 
 they will answer to his hienes upon the perrel of their fundationis, and in per- 
 forming of his hienes requeist do unto his Majestie acceptable and gude plesure." 
 
 These Schools were in existence previous to the Reformation, and would 
 originate in the necessities of Popish worship. Boys required to be trained for 
 chanting, and to be able to read Latin, so far at least as the church services were 
 concerned. The "Sang Schule," therefore was the Elementary Seminary, as 
 compared with the "Grammar Schule;" and the two in combination seem to have 
 formed the preparatory course to attendance upon College. While primarily 
 intended for church students, they were also open to others. They seem also to 
 have included the departments of writing and arithmetic, and probably reading in 
 the vernacular. After the Reformation, when it was no longer deemed essential 
 
Appendix. 1 95 
 
 to maintain a company of singing boys, besides an adult choir, in every consider- 
 able place of worship, and when the dissemination of knowledge in reading and 
 writing had become a primary object to the church, it is natural to suppose that 
 the musical element in these seminaries would descend, and the other elementary 
 branches rise in public estimation. It may, however, be supposed that the edict 
 of James would in some degree arrest the progress of decline in musical teaching, 
 and would lead to an increase of the number of the " Sang Schules." There is 
 no definite information respecting the musical materials used in these " Schules," 
 during this period, but it cannot be doubted that the tunes of the Church Psalter 
 would form a leading ingredient. 
 
196 
 
 The Scottish Metrical Psalms. 
 
 XV. 
 
 Rochester's estimate of the singing of Sternhold and Hopkins' 
 
 Psalms. 
 
 OHN WILMOT, Earl of Rochester, was a witty and profligate noble- 
 man of the Court of Charles the Second, and a personal friend and 
 favourite of his Sovereign. The levity and recklessness of his disposition 
 frequently brought him into disgrace with his royal master, who, however, found 
 his companionable qualities so necessary to his amusement, that the favourite's 
 occasional exile was always of short duration. His constitution gave way under 
 the violence of his excesses; and, exhibiting all the debility of an old man, he 
 died in 1680, at the early age of 32. It is gratifying, however, to know that ere 
 his death he exhibited symptoms of sincere repentance and reformation. His 
 satirical powers were keen and clever, and deeply tinged with impiety. The 
 following anecdote is characteristic of the man.' Walking on one occasion in 
 company with his Majesty, their way happened to lead them past a chapel at the 
 time the precentor was singing a Psalm from Sternhold and Hopkins' version. 
 The music, perhaps, did not come up to Rochester's ideal of what music should 
 be — or at any rate he deemed the opportunity too rare to be lost of shewing his 
 remarkable readiness of wit and powers of satire — and he at once saluted the ear 
 of his royal companion with this impromptu, — 
 
 " Sternhold and Hopkins had great qualms 
 When they translated David's Psalms 
 
 To make the heart right glad. 
 But had it been king David's fate 
 To hear thee sing and them translate 
 
 By . . . 'twould set him mad." 
 
Appendix. 197 
 
 XVI. 
 
 The decadence and revival of the Psalter Music. 
 
 HE music of the old Scotch Psalter, in common with that of kindred 
 churches, formed part of a method of worship set up in opposition to 
 that of the Church of Rome — a method differing not only in regard to 
 the use of the vernacular language of the worshippers, and the adoption of 
 metrical psalms, but also in regard to the principles of the musical department. 
 Rome practises the chanting, or recitative singing of prayers. In her service 
 books, or liturgies, everything is set to music. And moreover, before the Refor- 
 mation, in those portions of her Ritual which admitted of it, she had set aside 
 the more simple Gregorian song in favour of compositions in Canon, and other 
 elaborate and shewy materials, which were necessarily monopolized by the profes- 
 sional performers; and in which, as asserted by Romish writers themselves, 
 display was far more thought of than the spiritual good of the hearers. The 
 Scottish Reformers discarded the whole system of chanting prayers as unnatural, 
 and not adapted to edification in public worship — substituting the ordinary 
 speaking voice. And they employed only such music as seemed capable of 
 acquirement by an assembly of ordinary worshippers — music of a plain and 
 simple nature, consisting of tunes popular in character, and fitted to move from 
 stanza to stanza of metrical composition. 
 
 In regard to the origin of this particular style of church music, it is necessary to 
 look backward considerably beyond the movement of Luther. Centuries before 
 the Reformation, bodies of Christians, dissentients from the Church of Rome, 
 existed under such names as Waldenses, Culdees, Lollards, Hussites, &c, with 
 whom, or with parties similarly situated, such simple music would naturally 
 originate, and form a vehicle for their praise, doubtless both from choice and 
 from the necessities of their position. It could not be expected that worshippers 
 in their condition — comparatively poor, widely dispersed, and exposed to much 
 trouble and danger — could conduct their worship by companies of trained per- 
 formers. Their service of song, if to be enjoyed at all, behoved to be by their 
 common action ; hence also with all simplicity, and with that nervous rythm and 
 natural melody that easily affect the ear and engage the memory. And the social 
 
198 The Scottish Metrical Psalms. 
 
 feelings aroused by their common circumstances, would find vent in the united 
 burst of song. Portions of the Gregorian Tones, tunes attached to the old Latin 
 hymns, and even secular airs of the graver sort, were probably impressed into this 
 service — subjected perhaps more or less to a process of modification to adapt 
 them to the measures with which they were associated; whilst it may be supposed 
 original compositions were produced, expressive of the deep emotions awakened 
 by the circumstances of the time. These views appear to be borne out by some 
 of the oldest specimens of this style of music. It is stated by those who have 
 examined it, that the Bohemian book of 1538 includes numerous Gregorian 
 passages, but it only partially contributed to the full supply of Protestant Church 
 Song. When Luther undertook to furnish appropriate tunes to metrical psalms 
 and hymns, he found a considerable accumulation of such simple materials; but 
 it is generally admitted that the best models in this style emanated from his own 
 genius, or from that of his co-adjutors stimulated by his example. 
 
 The reign of this fine old music was, however, of but brief duration. It was 
 soon allowed to fall into oblivion, and to vanish almost entirely from public view-, 
 a fact so discreditable as to have elicited from a foreigner, the late Dr. Mainzer, 
 the following rebuke : — "While the protestants of Germany, Switzerland, Sweden, 
 and Bohemia, cling with veneration and almost filial devotion to the psalm tunes 
 of the Reformation, and consider them as a sacred trust, as a national legacy, to 
 be transmitted from father to son, from generation to generation, the Presbyterians 
 of Scotland have been taught melodies of other countries, of which many have 
 not even borrowed their inspiration from the church — their own national psalmody, 
 one of the most beautiful musical remnants of the Reformation, being allowed to 
 perish unnoticed, and fall into oblivion." 
 
 Various reasons might be assigned for such a state of things. The new version 
 of the psalms — 1650 — was printed without tunes, without compensation for the 
 loss by having the tunes issued in a separate form, whilst very many of the old 
 styles of metre were discarded. The Church ceased to protect her music, but 
 turned it adrift to seek refuge wherever a private individual might be found 
 willing to afford it. A depreciated estimate of the place and power of music in 
 religion began to prevail — occasioned, amongst other causes — by the recoil from 
 the pressure of the five Articles of Perth, the Service Book, and other features 
 of the Episcopal movement which ended in 1637. A jealousy of, and aversion 
 to, every indication of an interest in the external elements of worship, seem to 
 have been thus engendered. The old psalm books, with the music, became 
 increasingly scarce; " Sang Schules" became extinct, and the fallacy laid hold on 
 
Appendix. 199 
 
 the Scottish mind that it matters not about the quality of the musical material or 
 its execution if the heart be rightly exercised. Ultimately, Scotland seems to 
 have become chiefly dependant on England for its supply of music; only some 
 half dozen of its old Psalter tunes being retained, and nine-tenths of its precentors, 
 it may be affirmed, being entirely ignorant that such a book ever existed. 
 
 Of recent years, however, there has been a partial return to the tunes of the 
 Reformation, and in a variety of ways a revived interest has been indicated in the 
 subject of Sacred Music. In England, Mr. W. Cross of Christ Church, Oxford, 
 has issued a compilation consisting of old tunes to the extent of about a half, 
 and accompanied with an able preface recommendatory of their style. Rev. W. 
 H. Havergal's "Old Church Psalmody" has exerted a powerful influence in the 
 same direction. Various more recent works include a large number of the ancient 
 tunes, and others of similar structure. A kindred process has been going on in 
 Scotland. Dr. Andrew Thomson's "Sacred Harmony" did good service. More 
 recently, Mr. T. L. Hately and Dr. Mainzer have awakened an interest more 
 especially in the Scottish Psalter tunes. And the publication of the "Scottish 
 Psalmody," about 21 years ago, was quite an era in the modern history of 
 music. The cause has been ably forwarded by public advocacy, and by the 
 institution throughout the country of music classes and lectureships, which 
 continue to be well patronised; and the ability to teach music in our ordinary 
 schools is reckoned a special recommendation in a teacher. We would here 
 simply refer to the Euing Music Lectureship, Glasgow, as deserving of 
 honourable mention. On the 3 Is t of May, 1866, Wm. Euing, Esq., Insurance 
 Broker, of that City, executed a "Deed of Trust," settling £3000 for the purpose 
 of instituting and permanently establishing a Chair of Music in the Andersonian 
 University. The first Course of Lectures in connection with this Institute was 
 delivered in 1866-67, by Mr. John Curwen, of Tonic Sol-Fa notoriety; the second, 
 in 1867-68, by Mr. H. Lambeth, City Organist; and the third, by Mr. Colin 
 Brown of Glasgow, in 1868-69. ^ n consequence of the successful attainments 
 of his students, who have carried off the greater part of the honours and prizes 
 bestowed by the Society of Arts of London, Mr. Brown still continues Lecturer 
 to this Institution. Some of our "merchant princes" might do worse than 
 imitate the example so worthily set by Mr. Euing in this respect. 
 
 The subject of the Old Psalter Music is ably and exhaustively treated by 
 Rev. N. Livingstone, in his elaborate dissertations and notes annexed to his 
 beautiful Reprint of the Psalter of 1 63 5. 
 
200 
 
 The Scottish Metrical Psalms. 
 
 XVII. 
 
 The various Measures used in the Old Psalter. (See 
 Doxologies, App. V.) 
 
 HE subjoined stanzas, selected from the Psalter of 1635, shew the style 
 of poetical composition. They are given, however, chiefly as specimens 
 of the various measures in which the Psalms are versified, shewing the 
 number of lines required for each tune. 
 
 Psalm I.— CM. 8.6. 8.6. 8.6 8.6. 
 
 The Man is blest that hath not bent, 
 
 to wicked red his eare : 
 Nor led his life as sinners doe, 
 
 nor sate in scorners chaire. 
 
 2. But in the Law of God the Lord 
 doth set his whole delight: 
 And in that Law doth exercise 
 himselfe both day and night. 
 
 Psalm XXV.— 6.6. 8.6. 6.6. 8.6. 
 
 I Lift mine heart to thee, 
 my God and guide most just : 
 
 Now suffer mee to take no shame, 
 for in thee do I trust. 
 
 2. Let not my foes rejoyce, 
 
 nor make a scorn of mee : 
 And let them not bee over-thrown, 
 that put their trust in thee. 
 
 Psalm XXVII.— L.M. 8s. Eight lines. 
 
 The Lord my light and health will be, 
 For what then should I be dismaide ? 
 My strength and life also is hee, 
 Of whom then should I bee afraide ? 
 
 2. When that my foes (men vile and vain) 
 Approached neare my flesh to eat: 
 They stumbled in the self-same train, 
 Which they for me laid by deceit. 
 
 Psalm XXXVI.— 8s. Five lines. 
 
 I. The wicked deedes of the ill man 
 Unto mine heart do witnes plaine : 
 That feare of God in him is none, 
 
 Though hee himselfe would flatter faine : 
 His wickednesse is judgde and known. 
 
Appendix. 
 
 201 
 
 Psalm XLVII. — 5s. Twelve lines. 
 
 2. 
 
 Let all folk with joy 
 Clap hands and rejoyce, 
 And sing unto God 
 With most chearfull voice. 
 For high is the Lord, 
 And feared to bee, 
 
 The Earth over all 
 A great King is Hee. 
 In daunting the folk 
 Hee hath so well wrought, 
 That under our feete 
 Whole Nations are brought. 
 
 The doxology to this Psalm contains only eight lines, but the twelve are made 
 
 -r "j -""'"& *— "»— ""- -*"•" 
 Psalm L.- 
 
 -4.6. 4 
 
 .6.4. 
 
 6. 4.6. 4.7. 4.7. 
 
 I. The mightie God 
 
 
 2 
 
 From toward Sion, 
 
 th' Etemall hath thus spoke : 
 
 
 
 which place him liketh best, 
 
 And all the world 
 
 
 
 God will appeal- 
 
 hee will call and provoke, 
 
 
 
 in beautie most excellent: 
 
 Even from the East, 
 
 
 
 Our God will come 
 
 and so foorth to the West. 
 
 
 
 before that long time be spent. 
 
 Psalm LXII 
 
 -4.7. 
 
 4.7. 
 
 46. 4.7. 4.7. 4.6. 
 
 I. Although my Soule 
 
 
 2 
 
 He is mine health 
 
 hath sharplie been assaulted, 
 
 
 
 and my salvation sure, 
 
 Yet towards God 
 
 
 
 My strong defence, 
 
 in silence have I walked: 
 
 
 
 which shall for ever endure, 
 
 In whom alone 
 
 
 
 Therefore afraid 
 
 all health and hope I see. 
 
 
 
 I neede not much to bee. 
 
 Four lines added to the doxology, as in Psalm XLVII. 
 
 Psalm LXVII. 
 
 -5s. 
 
 Eight lines. 
 
 1. Our God that is Lord 
 
 
 2. 
 
 His blessings encrease, 
 
 and author of grace, 
 
 
 
 defend us with might: 
 
 Turn to us poor Souls 
 
 
 
 And shew us his love, 
 
 his mercifull face. 
 
 
 
 and countenance bright. 
 
 2 D 
 
202 
 
 The Scottish Metrical Psalms. 
 
 Psalm LXX. is in the same measure as Psalm XXVII. — 8s. Eight lines. 
 The four lines of its doxology are supplemented by the four at the end of the 
 Psalm. 
 
 Psalm LXXVI. — 8s. Seven lines. 
 
 1. In June land God is well known, 
 In Israel great is his Name. 
 
 2. Hee choose out Salem for his own, 
 His Tabernacle of great fame, 
 
 Therein to raise, and Mount Syon 
 
 To make his habitation, 
 
 And residence within the same. 
 
 Psalm LXXX.— 6.5. 6.$. $.$. $.$. 
 
 Pastor of Israel ! 
 
 like sheep that dost lead 
 The linage of Joseph, 
 
 advert and take heed: 
 
 That sittest betweene 
 the Cherubims bright, 
 
 Appeare now and shew 
 to us thy great might. 
 
 Psalm LXXXI.— 9.8. 9.8. 6.6. 5.6. 6.5. 
 
 1. To God our strength most comfortable 
 With merrie hearts sing and rejoice : 
 To Iaakobs God most amiable 
 
 Make melodie with chearfull voice. 
 
 2. Go take up the Psalmes, 
 
 The timbrell with shalmes: 
 Bring foorth now let see 
 The harp full of pleasure, 
 With Viole in measure, 
 That well can agree. 
 
 2. 
 
 Psalm LXXXIII. — 4.6. 4.6. &c. Fourteen lines. 
 
 God for thy grace 
 
 thou keep no more silence, 
 Cease not O God, 
 
 nor hold thy peace no more. 
 For lo, thy foes 
 
 with cruel violence 
 Confedered are: 
 
 and with an hideous roar, 
 In this their rage, 
 
 these rebels brag and shoar : 
 And they that hate 
 
 thee most maliciously. 
 Against thy might 
 
 their heads have rais'd on hie. 
 
 Psalm LXXXV.— 8.8. 6.8. 8.6. 
 
 I. O Lord, thou loved hast thy land, 2. Thy peoples sins so great and hudge, 
 
 And brought foorth Iaakob with thine hand, Thou covered hast and didst not judge, 
 Who was in thraldome strait. Thy mercies were so great. 
 
Appendix. 203 
 
 Psalm CULT. — 5.5. 5.5. 
 
 6-5- 6.5. 5-5- 5-5- 6.5. 6.5. 
 
 1. My soul praise the Lord, 
 
 2. With light as a robe 
 
 speak good of his Name : 
 
 thou hast thee beclad, 
 
 Lord our great God, 
 
 Whereby al the earth 
 
 how dost thou appear: 
 
 thy greatness may see, 
 
 So passing in glory, 
 
 The heavens in such sort 
 
 that great is thy fame: 
 
 thou also hast spred, 
 
 Honour and Majestie 
 
 That it to a curtain 
 
 in thee shine most clear. 
 
 compared may be. 
 
 Psalm CX. — 4.6. 4.6. 
 
 4.6. 4.6. Doxology in ios. 
 
 I. The Lord most high 
 
 Untill that I 
 
 unto my Lord thus spake, 
 
 thine enemies doe make, 
 
 Sit thou now downe 
 
 A stoole to bee 
 
 and rest at my right hand, 
 
 whereon thy feet may stand. 
 
 Psalm CXI.— 6.6. 6.6. 6.6. 6.6. 
 
 7.6. 6.7. Doxology in six lines, adjoined 
 
 to the last six lines of the Psalm. 
 
 
 I. With heart I do accord, 
 
 3. His works are glorious, 
 
 To praise and laud the Lord, 
 
 Also his righteousnesse 
 
 In presence of the just. 
 
 It doth endure for ever. 
 
 2. For great his works are found 
 
 4. His wondrous works hee would 
 
 To search them such are bound, 
 
 We still remember should, 
 
 As do him love and trust. 
 
 His mercy faileth never. 
 
 Psalm CXII. — 8s. Six lines. 
 
 I . The man is blest that God doth fear, 
 
 And blesse such as from him proceed: 
 
 And that his Lawes doth love indeed: 
 
 3. His house with good hee will fulfill, 
 
 2. His seed on earth God will uprear, 
 
 His righteousnesse endure shall still. 
 
 Psalm CXLU. 
 
 — 8s. Twelve lines. 
 
 I. Yee children who do serve the Lord 
 
 3. Who from the rising of the Sun, 
 
 Praise yee his Name with one accord. 
 
 Till it returne where it begun, 
 
 2. Yea blessed bee alwayes his Name. 
 
 Is to bee praised with great fame. 
 
204 ^bc Scottish Metrical Psalms. 
 
 4. The Lord all people doth surmount, 
 
 5. With God the Lord who may compare ? 
 
 As for his glorie wee may count 
 
 Whose dwellings in the Heavens are, 
 
 Above the Heavens high to bee. 
 
 Of such great power and force is hee. 
 
 Psalm CXVIIL— 9.8. 
 
 9.8. &c. Eight lines. 
 
 1. Give to the Lord all praise and honour, 
 
 2. Let Israel now say thus boldlie. 
 
 For hee is gratious and kind: 
 
 That his mercies for ever dure : 
 
 Yea, more his mercie and great favour, 
 
 3. And let Aarons whole progenie, 
 
 Doth firme abide world without end. 
 
 Confesse the same stable and sure. 
 
 Psalm CXX. — 6s. Six lines. Doxology as CXI. 
 
 I. In trouble and in thrall 
 
 2. Delyver me, I say, 
 
 Unto the Lord I call, 
 
 From lyers lips alway, 
 
 And hee doth mee comfort. 
 
 And tongues of false report. 
 
 Psalm CXXI.- 
 
 -8.6. 6.8. 7.7. 
 
 I. I lift mine eyes to Sion hill, 
 
 2. The mightie God me succour will, 
 
 From whence I do attend, 
 
 Who Heaven and Earth framed 
 
 That succour God mee send: 
 
 And all things therein named. 
 
 Psalm CXXII.— 6.6. 
 
 8.6. 6.8. 6.6. 8.6. 6.8. 
 
 I. I did in heart rejoice, 
 
 2. Our feete that wandered wide, 
 
 To heare the peoples voyce, 
 
 Shall in thy gates abide: 
 
 In offering so willinglie 
 
 O thou Ierusalem full fair: 
 
 For let us up, say they, 
 
 3. Which art so seemly set, 
 
 And in the Lords house pray: 
 
 Much like a Citie neat, 
 
 Thus spake the folk full lovinglie. 
 
 The like whereof is not els where. 
 
 Psalm CXXIII.— 4.6 
 
 4.6., &c. Ten lines. 
 
 I. Now Israel 
 
 had not our right sustained, 
 
 may say, and that truely, 
 
 When all the world 
 
 2. If that the Lord 
 
 against us furiouslie 
 
 had not our cause maintained, 
 
 Made their uproares, 
 
 If that the Lord 
 
 and said wee should all die 
 
Appendix. 205 
 
 Psalm CXXV.— 8.8. 8.8. 6.6. 
 
 I. Such as in God the Lord do trust, The Lord will count them right & just 
 
 As Mount Syon shall firmly stand, So that they shall bee sure 
 
 And bee removed at none hand: For ever to endure. 
 
 Psalm CXXVI.— 4.8. 4.8. 4.8. 4.8. 4.6. 4.6. 
 
 I. When that the Lord So that we were 
 
 again his Syon had foorth brought much like to them that use to dreame 
 
 From bondage great, 2. Our mouths were with 
 
 and also servitude extream laughter filled the-en 
 
 His works was such, [^thought: And eke our tongues 
 
 and did surmount mans heart and did shew us joyfull men. 
 
 Doxology to Psalm CXXVII, same measure as Psalm CXII. — 8s. Six lines. 
 
 Psalm CXXIX. — 4.6. 4.7. 4.6. 4.7. 
 
 I. Of Israel 2. A thousand ills 
 
 this may now bee the song, since I was tender and young 
 
 Even from my youth They have me wrought 
 
 my foes oft have me noyed. yet was not I destroyed. 
 
 Psalm CXXX.— 7.6. 7.6. 7.6. 7.6. 
 
 I. Lord to thee I make my mone 2. Heare now, O Lord, my reqyest, 
 
 When dangers me oppresse : For it is full due time, 
 
 I call, I sigh, plaint and grone, And let thine eares ay be prest, 
 
 Trusting to' find release. Unto this prayer mine. 
 
 Doxology to Psalm CXXXII, same measure as Psalm XXXVI. — 8s. Five lines. 
 
 Psalm CXXXVL— 6.6. 6.6. 4.4. 4.4. 
 
 1. O laud the Lord benigne, For certainlie 
 Whose mercies last for ay: His mercies dure 
 
 2. Give thanks and praises sing Both firme and sure 
 To God of gods I say : Eternallie. 
 
206 
 
 The Scottish Metrical Psalms. 
 
 Psalm CXXXVIII. — 4.6. 4.7. 4.6. 4.7. 4.7. 4.7. This Psalm is referred to 
 Doxology of Psalm L, though the measure is not the same. 
 
 1. With my whole heart 
 
 the Lord now praise will I : 
 Before the Gods 
 
 I will him praise for ever: 
 
 2. Towards thy Church 
 
 and Temple will I ciy, 
 
 Because thy love 
 
 and kindnes faileth never: 
 Thy godly name 
 
 thy word hath most advanced, 
 Which doth excell, 
 
 and ought to bee inhanced. 
 
 Psalm CXLII.— 9.8. 9.9. 8.6. 
 
 I. Vnto the Lord I cry did and call: 
 Yea, with my voice I him besought, 
 And my requests before him let fall: 
 
 2. So that my griefes and troubles withall, 
 Before his presence I foorth brought, 
 To stay my troubled thought. 
 
 Psalm CXLHI.— 6s. Eight lines. 
 
 I. Oh hear my prayer, Lord, 
 And unto my request, 
 To bow thine eare accord, 
 And as thou thinkest best: 
 
 According to thy truth, 
 And for thy justice sake, 
 O Lord on me have ruth 
 And answer to me make 
 
 Psalm CXLIX. — 5s. Six lines. 
 
 Sing unto the Lord, 
 With heaitie accord, 
 A new joyfull song : 
 
 His praises resound, 
 In everie ground, 
 His Saints all among 
 
Appendix. 
 
 207 
 
 XVIII. 
 
 The Twenty-third Psalm in Forty-two different versions. 
 
 From " Ane Compendiovs Booke of Godly and Spiritvall Songs." 
 Wedderburns. Circ. 1542. 
 
 Dominus me regit. Psal. XXIII. 
 
 By the 
 
 The Lord God is my Pastour gude, 
 Aboundantly mee for to feid; 
 Then how can I bee destitute 
 Of any gude thing in ray neid ? 
 Hee feid mee in feildes faire, 
 To riuers sweit, pure and preclair, 
 He dryues me bot ony dreid. 
 
 My saull and lyfe hee dois refresh, 
 And mee conuoyes in the way 
 Of his justice and righteousnesse, 
 And mee defendes from decay. 
 Not for my warkes verteousnesse, 
 But for his name so glorious 
 Preserues mee baith night and day. 
 
 And though I wander, and goe will, 
 Or am in danger for to die, 
 No dreid of deid sail come mee till, 
 Nor feare of cruell tyrannie : 
 Because that thou art me beside, 
 To gouerae me and bee my gyde 
 From all mischiefe and miserie. 
 
 Thy staffe whereof I stand great aw, 
 And thy schiep huke me for tae fang; 
 They nurture mee my faults to knaw, 
 When fra the hie way I gae wrang : 
 Therefore my sperit is blyth and glad, 
 When on my flesh thy scourge is laid, 
 In the right way to gar me gang. 
 
 And thow ane tabill does prouyde 
 Before mee, full of all delyte, 
 Contrair to my perseuars pryde, 
 To their displeasure and dispyte. 
 Thou hes annoynted my head, 
 And full my cup thou hes made, 
 With many dishes of delyte. 
 
 Thy gudnesse and benignity, 
 Let euer bee with mee therefore ; 
 And while I live, untill I die, 
 Thou lay them vp with mee in store ; 
 That I may haue my dwelling place 
 Into thy house, before thy face, 
 To sing with thee for evermore. 
 
 Psalm XXIII — as composed by Whittingham in 1 556, appearing in Version of 
 that date, and subsequent editions. 
 
 I. The Lord is only my support, 
 and hee that doth mee feede ; 
 
 How can I then lacke anie thing 
 whereof I stand in neede ? 
 
208 The Scottish Metrical Psalms, 
 
 2. Hee doth mee fold in coates most safe 
 
 4. And though I were even at deaths 
 
 the tender grasse fast by ; 
 
 yet would I feare none ill: [doore, 
 
 And after driv'th mee to the streames 
 
 For by thy rod and sheepheards crooke 
 
 which run most pleasently. 
 
 I am comforted still. 
 
 3. And when I feel myself neare lost 
 
 5. Thou hast my table richly deckt 
 
 then doth hee mee home take ; 
 
 in despite of my fo, 
 
 Conducting mee in his right pathes 
 
 Thou hast my head with balme refresht 
 
 even for his own Names sake. 
 
 my cup doth overflow. 
 
 6. And finally, while breath doth last 
 
 thy grace shall 
 
 mee defend; 
 
 And in the house of God will I 
 
 my life for evei 
 
 • spend. 
 
 Psalm XXIII. — by Sternhold. 1562. 
 
 Version adopted by English Chuch. 
 
 I. My Shepheard is the living Lord, 
 
 Thy rod, thy staffe doth comfort me, 
 
 nothing therefore I neede ; 
 
 and thou art with me still. 
 
 In pastors fayre with waters calme 
 
 4. And in the presence of my foes 
 
 he set me for to feede. 
 
 my table thou shalt spread, 
 
 2. He did conuert and glad my soule, 
 
 Thou shalt (0 Lord) fill full my cup, 
 
 and brought my mynde in frame, 
 
 and eke anoynt my head. 
 
 To walke in pathes of righteousness 
 
 
 for his most holy Name. 
 
 5. Through all my lyfe thy favor is 
 
 
 so frankly shewed to me, 
 
 3. Yea though I walke in vale of death, 
 
 That in thy house for euermore 
 
 yet will I feare none ill, 
 
 my dwellyng place shal be. 
 
 Psalm XXIII. by A. Montgomery, i 
 
 606: — from "The Mind's Melodie; 
 
 containing certain Psalmes of the Kinglie Prophet David, applied to a new 
 
 pleasant tune," &c. 
 
 I. 
 
 The Lord maist hie, 
 
 
 He makes my Lair, 
 
 I knaw will be, 
 
 In Fields maist fair, 
 
 An hird to me, 
 
 Quhair I bot cair, 
 
 I cannot lang haif Stress nor stand in Neid ; 
 
 Reposing at my Pleasure safely feid. 
 
Appendix. 
 
 209 
 
 He sweitly me convoyis 
 To pleesand Springs, 
 Quhair naething me anoyis, 
 But Pleasour brings ; 
 He brings my Mynde, fit to sic Kynd, 
 That Forss or Feir of Fae cannot me grieve; 
 
 He dois me leid in perfyt Freid, 
 And for his Name he will me never leive. 
 
 II. 
 
 Thocht I wald stray, 
 Ilk Day by Day, 
 In deidly Way, 
 Zit will I not dispair, I feir none ill ; 
 
 For quhy thy Grace, 
 In every Place, 
 
 Dois me imbrace, £ still. 
 
 Thy rod and Shiphirds Cruke comfort me 
 In dispyt of my Foes, 
 
 My Tabill grows, 
 Thou balmis my Heid with Joy, 
 My Cup owreflows. 
 Kindness and Grace, Mercy and Peice, 
 Sail follow me for all my wretched Days, 
 
 And me convoy to endless Joy 
 In Hevin quhair 1 sail be with thee always. 
 
 Montgomery was one of the most popular of the old poets of Scotland. 
 The author of " Reasons against the reception of King James' Metaphrase," 
 says of him and his " Melodie" — " Alexander Montgomery has a singular vaine 
 of poesie, zet he tuik a more modest courss (than King James) for he translated 
 bot a few for a proofe, and offered his travell in that kynde to die kirk." 
 
 Psalm XXIII : — From " The Book of Psalms : 
 
 A'JD 1 . 1612." 
 
 By H. A., Amsterdam, 
 
 1. Jehovah feideth me, I shall not lack, 
 
 2. In grassy folds, he dooth make me lye ; 
 he gently-leads me quiet waters by. 
 
 3. He dooth return my soul ; for his name 
 
 sake 
 in paths of iustice leads- me-quietly. 
 
 4. Yea, though I walk, in dale of deadly 
 
 shade, 
 ile fear none yll : for with me thou wilt be : 
 thy rod thy staff eke they shall comfort me. 
 
 5. Fore me, a table thou hast ready-made : 
 in their presence that my distressers be ; 
 Thou makest fat mine head with 
 
 oincting-oil. 
 
 6. My cup abounds. Doubtless good and 
 
 mercie 
 shall all the days of my life follow me ; 
 also within Jehovahs howse, I shal 
 to length of days repose-me-quietlie. 
 
 2 E 
 
2 1 o "The Scottish Metrical Psalms. 
 
 Psalm XXIII:— -from "The Psalmes of King David, translated bt King 
 James. — Oxford, printed by "William Turner, 163 1." 
 
 1. The Lord of all my Shepheard is, Thou art with me, thy rod and stafFe 
 
 I shall from want be free ; with comfort me support. 
 
 2. He makes mee in green pastures lie 5. Thou for my food, before my foes 
 
 and neare calme streames to be. a table dost bestow : 
 
 3. He doth restore my weaiy soule, And dost with oyl annoynt my head 
 
 that it new strength may take : and makes my cup o're flow. 
 
 And in the pathes of righteousnesse 
 
 mee leads for his names sake. 6. Thy goodness and thy mercy sure, 
 
 shall whilst I live blesse mee : 
 
 4. Yea though I through deaths shadow walk And of the Lord I in the house 
 
 yet feare I in no sort a dweller still will be. 
 
 The London Edition, 1636, has considerable variations. 
 
 Psalm XXIII: — From "Divers of David's Psalmes-, according to the 
 French form and metre ; by John Vicars ; London, by Thomas Purfoot, 
 for Henry Sale, 1 63 1." (These Psalms appear in Vicars' "England's 
 Hallelujah.") 
 
 1. 
 
 Isr'ells great Shepheard is my Shepheard kind, 
 In him (therefore) all needfull things I finde; 
 Corporall comforts, aliment externall 
 Spirituall Dainties, Manna, food supernall 
 In fields he foulds mee, full of tender Grasse, 
 
 Where silver streames doe smoothlie, sweetly passe 
 
 And when my soul with sorrow seems deprest, 
 
 The Lord re-cheers it, with sweet peace and Rest, 
 And me with rules of righteousness instructeth, 
 And me in Goodnesse graciously conducteth: 
 So that in Death's dire Dale I walk secure, 
 
 Thy rod, thy StafFe, supporting me most sure. 
 
Appendix. 
 
 211 
 
 And, maugre all the malice of my foes, 
 
 My cuppe with all choice Blessings overflows, 
 My Table is with Dainties well appointed: 
 My head with Oyle of Gladnesse is annointed; 
 And, all my daies, God's Grace shall me defend 
 
 And in his holy-house, my life I'le spend. 
 
 Psalm XXIII : — From " The Psalmes of David Translated into Lyrick- 
 verse, by Geokge Wither. Imprinted in the Neatherlands by Cornells 
 Gerrits van Breughel, 1 63 2." 
 
 1. The Lord my Pastor daignes to be 
 
 I nothing now shall need ; 
 To drink sweet springs he bringeth mee 
 
 And on green meads to feed. 
 For his Name-sake, my heart he glads, 
 
 He makes my wayes vpright; • 
 And I the vale of deaths black shades, 
 
 Cann pass, without affright. 
 
 2. Thy staffe, thy presence and thy rodd, 
 
 My joyfull comforts are 
 
 And thou before my foes (oh God) 
 
 My table shalt prepare. 
 Oyle on my head pour'd out thou hast 
 
 My Cupp doth over-flowe ; 
 And thou on me whilst life doth last 
 
 Thy favours wilt bestowe. 
 Yea, Lord, thy goodness and thy grace, 
 
 Shall always follow me ; 
 And, in thy house, my dwelling place 
 
 For evermore shall be. 
 
 Psalm XXIII: — From Sir Wm. Mure's Version (M.S.) 1639. 
 
 1. The Lord my sheepherd is, of want 
 I never shal complaine. 
 
 2. for mee to rest on hee doth grant 
 green pastures of the plaine. 
 
 3. Hee leads mee stillest streames beside, 
 and doth my soul reclame, 
 
 in righteous paths hee mee doth guide 
 for glorie of his name. 
 
 4. The valey dark of deaths aboad 
 to passe, I'le feare no ill; 
 
 for thou art with me Lord; thy rod 
 and staffe me comfort still. 
 
 5. For me a Table thou dost spread 
 in presence of my foes, 
 
 with oyle thou dost anoint my head, 
 by thee my cup o'erflows. 
 
 6. Mercie and goodnes all my dayes 
 with me sail surely stay 
 
 and in thy house, thy name to praise 
 Lord I will duell for ay. 
 
212 The Scottish Metrical Psalms. 
 
 Psalm XXIII: — From Fran 
 
 CIS 
 
 Rous' Version — 1643. 
 
 I. My shepheard is the living Lord, 
 
 4- 
 
 And though I were even at deaths doore 
 
 and he that doth me feed; 
 
 
 yet would I feare none ill 
 
 How can I then lack, any thing 
 
 
 Thy rod, thy stafFe, do comfort me 
 
 whereof I stand in need? 
 
 
 and thou ait with me still. 
 
 2. In pastures green and flourishing 
 
 
 
 he makes me down to lye : 
 
 5- 
 
 Thou hast my table richly stor'd 
 
 And after drives me to the streames 
 
 
 in presence of my foe ; 
 
 which run most pleasantly. 
 
 
 My head with oile thou dost anoint, 
 my cup doth overflow 
 
 3. And when I feele myself neare lost 
 
 6. 
 
 Thy grace and mercy all my daies 
 
 then home he me doth take ; 
 
 
 shall surelie follow me; 
 
 Conducting me in his right paths, 
 
 
 And ever in the house of God, 
 
 even for his owne Names sake. 
 
 
 my dwelling place shall be. 
 
 Psalm XXIII: — From Zachary Boyd's Version, 3rd Edit.: — 1646. 
 
 I. The Lord's my Shepheard, I'le not want 
 
 
 For thou art with me, thy rod and 
 
 2. He makes me by good will 
 
 
 thy stafFe me comfort still. 
 
 Ly in green pastures, he me leads 
 
 5- 
 
 Thou set' st in presence of my foes 
 
 beside the waters still. 
 
 
 a table me before 
 
 3. My soul likewise he doth restore 
 
 
 Mine head with oyl thou dost anoint 
 
 and me to lead doth take, 
 
 
 my cup it runneth o're. 
 
 Into the paths of righteousnesse 
 
 
 
 and that for his Name's sake. 
 
 6. 
 
 Goodnesse and mercy all the dayes 
 of my life surely shall 
 
 4. Yea though through valley of death's 
 
 
 Me follow, and in the Lord's house 
 
 I walk ; I'le fear no ill, [shade 
 
 
 for ever I will dwell. 
 
 Psalm XXIII: — From Zachary Boyd' 
 
 s Version: — An Earlier Edition. 
 
 1. The mighty Lord my shepheard is, 
 
 2. 
 
 He makes me in the pastures green 
 
 Who doth me dayly feede : 
 
 
 Ly down by his good will ; 
 
 Therefore I shall not want the thing, 
 
 
 He in his mercy doth me leade, 
 
 Whereof I stand in neede. 
 
 
 Beside the waters still. 
 
Appendix. 213 
 
 3- 
 
 My wearied soul he doth restore, 
 
 5- 
 
 Thou sets in presence of my foes, 
 
 
 He also me doth lead 
 
 
 A table me before; 
 
 
 Into the paths of righteousnesse 
 
 
 Mine head with oyl thou dost anoynt 
 
 
 For his Name's sake indeed. 
 
 
 My cup it runneth o're. 
 
 4- 
 
 Though through the valley of death's 
 
 6. 
 
 Goodnesse and mercy all my life 
 
 
 I walk I'l fear no ill ; [shade, 
 
 
 Shall heer me follow still; 
 
 
 Thou art with me, thy rod and stafFe 
 
 
 And in the house of God the Lord 
 
 
 Me comfort ever still. 
 
 
 For ever dwell I will. 
 
 
 Boyd's Edition of 1648 varies 
 
 considerably from both of these. 
 
 
 Psalm XXIII: — From Francis 
 
 Rous' Version, — 1646. 
 
 I. 
 
 The Lord my Shephard is, I shall 
 
 
 Thou art with me, thy rod, thy stafFe, 
 
 
 not want: he makes me ly 
 
 
 to me do comfort bring. 
 
 2. 
 
 In pastures green, me leads by streams 
 
 5- 
 
 Before me thou a table fit'st 
 
 
 that do run quietly. 
 
 
 in presence of my foes; 
 
 3- 
 
 My soul he doth restore again 
 
 
 My head thou dost with oile anoint 
 
 
 and me to walk doth make 
 
 
 my cup it overflowes. 
 
 
 On in the paths of righteousnesse 
 
 
 
 
 ev'n for his own name's sake. 
 
 6. 
 
 Goodnesse and mercy all my life 
 shall surely follow me; 
 
 4- 
 
 Yea though I walk in death's dark vale, 
 
 
 And in God's house for evermore 
 
 
 I'le fear no evil thing ; 
 
 
 my dwelling place shall be. 
 
 Psalm XXIII: — From Version of 165 
 
 D, authorised, and still used, by Church of 
 
 
 Scotland. 
 
 
 1. 
 
 The Lord's my Shepherd, I'll not want. 
 
 
 For thou art with me ; and thy rod 
 
 2. 
 
 He makes me down to lie 
 
 
 and staff me comfort still. 
 
 
 In pastures green ; he leadeth me 
 
 S- 
 
 My table thou hast furnished 
 
 
 the quiet waters by. 
 
 
 in presence of my foes; 
 
 3- 
 
 My soul he doth restore again ; 
 
 
 My head thou dost with oil anoint, 
 
 
 and me to walk doth make 
 
 
 and my cup overflows. 
 
 
 Within the paths of righteousness, 
 
 
 
 
 even for his own name's sake. 
 
 6. 
 
 Goodness and mercy all my life 
 shall surely follow me: 
 
 4 
 
 Yea though I walk in death's dark vale, 
 
 
 And in God's house for evermore 
 
 
 Yet will I fear none ill : 
 
 
 my dwelling-place shall be. 
 
214 ^ e Scottish Metrical Psalms. 
 
 Psalm XXIII: — From "Samuelis Primitiae, or an Essay towards a Metrical 
 Version of the Whole Book of Psalmes. By Samuel Leigh ; — London ; 
 —by Tho. Milbourn, 1 66 1." 
 
 1. God is my Shepheard, I shall never need; 
 
 2. I drink sweet waters, in good ground I feed. 
 
 3. When I'm nigh lost, then home he doth me take 
 And lead me in his paths for his own sake. 
 
 4. Though I were at deaths door, I'll feare none ill. 
 For with thy staff thou comfortest me still. 
 
 5. Thou spread' st my table in presence of my foes, 
 Thou nointst my head with oile, my cup ore'flows, 
 
 6. While breath doth last, thy grace shall me defend, 
 And in thy house my life I'le ever spend. 
 
 Psalm XXIII: — (In two Versions) — From "The Psalms of King David, 
 Paraphrased and turned into English Verse, according to the Common Metre, 
 as they are usually sung in Parish Churches : — By Myles Smith, London, — 
 for T. Garth waite, 1668." 
 
 1. God by whose Providence we live, 4. Were I to pass that Vale where Death 
 
 Whose care secures our rest, Dwells in a dismal Shade, 
 
 My Shepherd is, no ill can touch, Thou present with thy Rod and Staff 
 
 Nor want my soul infest. No fear should me invade. 
 
 2. He makes Luxuriant flowry Meads 5. My full-ser'ved Table thou sett'st forth 
 
 Serve me for food and Ease ; Before my envious Foes 
 
 And leads me where the cooling Streams My head rich oyles perfume ; my Cup 
 
 My thirsty heat appease. With Gen'rous wine o'reflows. 
 
 3. He, by his Sp'rit my Soul restores 6. Mercy and goodness all my Days 
 
 And doth my feet reclaim Shall me pursue, and I 
 
 Unto the peaceful Paths of Grace Will in thy Temple dwell, till time 
 
 That I may praise his Name. Put off Mortality. 
 
 Or thus: — 
 
 I. The Lords My Shepherd, Therefore I And Pastures green He makes me lie, 
 
 Can nothing want; In flowery Meads And to the quiet waters leads. 
 
Appendix. 
 
 215 
 
 He by his Spirit's sweet access 
 
 Restores my Soul, And doth reclaim 
 
 My Feet to Paths of Righteousness, 
 That I may Praise His Glourious 
 Name. 
 
 My Table thou hast fairly spread 
 In presence of my vexed foes ; 
 
 Rich Oyles perfume my envi'd head 
 My Cup with Gen'rous wine o're- 
 flows. 
 
 Yea though I pass the gloomy Vale 
 Where Death in Honor dwell: No ill 
 
 Since Thou art with me, shall appall 
 Thy Rod, thy Staff's my Comfort 
 still. 
 
 Mercy and Goodness all my days 
 Shall surely follow me ; And I 
 
 Will in Thy Temple sing Thy Praise 
 Till Life puts off Mortality. 
 
 Psalm XXIII: — (la two versions:) — From "The Psalms of David-, by John 
 Patrick, D.D. Preacher to the Charter House, London: — London 1679." 
 
 1. God is my Shepherd who will see 
 That all my wants be still supply'd ; 
 I shall not be expos'd to wrong 
 Nor left to stray without a guide. 
 
 2. The Pastures they are fresh and green 
 Where I have ease and sweet Repast; 
 The Streams are cool and quiet where 
 I quench my thurst and please my tast. 
 
 3. His Comforts which revive my Soul 
 Life's tedious Journey pleasant make ; 
 And in the peaceful ways of Grace 
 He leads me for his Goodness sake. 
 
 4. Tho' I should walk where black despair 
 And sorrow cast a dismal shade, 
 
 Thy Power and thy tender Care 
 Would chase my fears and make me 
 glad. 
 
 5. Thou spread' st my Table where my foes 
 Behold thy Bounty and repine 
 
 To see rich Oyls anoint my Head 
 To see my Cup o'erflow with wine. 
 
 6. Surely the goodness of the Lord 
 Shall still surround me all my days 
 
 I will frequent thy House, and there 
 Display thy love and sing thy praise. 
 
 Another Metre. 
 
 The Lord my careful Shepherd is 
 
 I to his flock belong; 
 I shall not stray without a Guide 
 
 Nor be expos'd to wrong. 
 
 2. The pastures they are fresh and green, 
 Where I have food and ease ; 
 He leads me to the quiet stream. 
 Where I my thirst appease. 
 
216 The Scottish Metrical Psalms. 
 
 3- 
 
 His comforts which refresh my soul 
 
 5- 
 
 In presence of my foes thou spread'st 
 
 
 Life's Journey pleasant make; 
 
 
 My Table, who repine 
 
 
 He guides me in his righteous paths 
 
 
 To see rich Oyles anoint my Head, 
 
 
 For his own Goodness sake. 
 
 
 My Cup o'erflow with wine. 
 
 4- 
 
 Tho' I should walk where black despair 
 
 6. 
 
 Surely the Goodness of the Lord 
 
 
 Reflects a dismal shade, 
 
 
 Shall Crown my future days; 
 
 
 Thy Rod and Staff would chase away 
 
 
 I will frequent his House, to shew 
 
 
 my fears and make me glad. 
 
 
 His Love, and sing his praise. 
 
 Psalm XXIII: — (In three versions.) 
 
 From Wm. Barton's Edition of 1682. 
 
 
 Metre I 
 
 
 
 My Shepherd is the Lord most high, 
 
 
 Thy rod and staff support me so 
 
 
 I shall be well supply'd; 
 
 
 and thou art with me still. 
 
 2. 
 
 In pastures green he makes me lie 
 
 5- 
 
 My Table thou hast furnished 
 
 
 by silent waters side. 
 
 
 in presence of my foe, 
 
 3- 
 
 He doth restore my Soul that strayes, 
 
 
 With Oyl thou dost anoint my head 
 
 
 and then he leads me on 
 
 
 my cup doth overflow. 
 
 
 To walk in his most righteous ways, 
 
 
 
 
 for his Names sake alone. 
 
 6. 
 
 Surely thy goodness and thy grace 
 shall always follow me, 
 
 4- 
 
 Yea though through deaths dark Vale I go 
 
 
 And my perpetual dwelling place 
 
 
 yet will I fear none ill ; 
 
 
 thy holy house shall be. 
 
 
 Metre 2. Imitatio Hei 
 
 ■berti 
 
 Have mercy &c. 
 
 I. 
 
 The Lord my shepherd is, 
 
 4- 
 
 Yea though the paths I trod, 
 
 
 and he that doth me feed: 
 
 
 through Deaths dark Vale should be, 
 
 
 Since he is mine and I am his 
 
 
 I would not fear, for there's my God, 
 
 
 what comfort can I need. 
 
 
 a staff of Strength to me. 
 
 2. 
 
 He makes me to lie down 
 
 5- 
 
 And in mine enemies sight 
 
 
 upon the flowery grass; 
 
 
 thou mak'st me sit and dine : 
 
 
 Then to the streams he leads me on 
 
 
 Anoint'st my head, in foes despite 
 
 
 where waters gently pass. 
 
 
 and fillst my cup with Wine. 
 
 3- 
 
 And when I go astray 
 
 6. 
 
 Surely thy grace and love 
 
 
 he doth my soul reclaim : 
 
 
 shall measure out my days: 
 
 
 Conducting me in his right way 
 
 
 And from thy house I'le not remove, 
 
 
 for his most holy Name. 
 
 
 nor there from thee my praise. 
 
Appendix. 
 
 21' 
 
 Metre 3. 
 
 1. The Lord's my shepherd to provide, 
 I shall be sure to bi supply'd: 
 
 And by this means, 
 In pastures green, I couch between, 
 the silent streams. 
 
 2. He doth restore my Soul that strayes, 
 He leads me in those righteous ways, 
 
 Which I should take; 
 And therein he, still guideth me, 
 for his Names sake. 
 
 3. Yea though I walk through deaths dark Vale 
 No evil will I fear at all: 
 
 For there thow art 
 With me, O God, thy staff, thy rod 
 uphold my heart. 
 
 4. Thou spread'st my Table in despite 
 Of envious foes, and in their sight 
 
 Anoint' st my head 
 And fillest up, my bounteous cup 
 until it shed. 
 
 5. Thy goodness and thy mercy sure 
 Shall follow me whilst I endure : 
 
 And I therefore 
 Will have abode i' th' house of God 
 for evermore. 
 
 Considerable variations occur throughout the different editions of Barton's 
 version of the Psalms. 
 
 Psalm XXIII: — (In two versions.) — From "A New Version of the Psalms 
 of David. By Simon Ford D.D., and Rector of Old Swinford in 
 Worcestershire. London: by J. H. for Brabazon Aylmer, 1688." 
 
 To the Tune of Psalm 1 13. Te children, &c. 
 
 1. The Lord my faithful Shepherd is, 
 Of nothing therefore can I miss 
 
 Which to promote my good I need: 
 
 2. In pastures fair he doth me place 
 All over spred with tender grass 
 
 Where to the full he doth me feed. 
 
 He leads me by the waters' side [glide ; 
 Whose streams with pleasant smoothness 
 
 3. He comforts me when faint I am: 
 And lest at any time I stray, 
 
 In every good and righteous way 
 
 Guides me for th' honour of his name. 
 
 Yea in the vale where death doth throw 
 Its dismal shade, I fearless go; 
 
 For thou art with me even there: 
 Thy rod and staff do comfort me 
 Thou, (which my foes repinijg, see,) 
 
 A table for me dost prepare. 
 
 Thy oyl anoints my head, and thou 
 Makest my cup to overflow: 
 
 Mercy and goodness shall attend 
 Me surely, while I here ab.de; 
 And in thy house I will reside, 
 
 Till pairing breath my life shall end. 
 
2 1 8 The Scottish Metrical Psalms. 
 
 The same in 
 
 other Metre. 
 
 I. The Lord my faithful shepherd is, 
 
 4- 
 
 Yea though in death's black shade I live 
 
 A sheep of his am I : 
 
 
 No evil will I fear: 
 
 With all that may promote my bliss 
 
 
 Thy Rod and Staff me comfort give 
 
 He will my needs supply. 
 
 
 For thou art with me there. 
 
 2. In pastures cloath'd with tender grass 
 
 
 
 He makes me rest and feed: 
 
 5- 
 
 In presence of my mortal foes 
 
 Pastures, through which smooth streams do 
 
 My Table thou hast spread : 
 
 pass 
 
 
 Filled by thee my cup o'er flows, 
 
 By which he doth me lead. 
 
 
 Thy oyl anoints my head. 
 
 
 6. 
 
 Mercy and goodness all my days, 
 
 3. To strengthen me when faint I am, 
 
 
 Shall surely me attend: 
 
 Sound med'cines he provides; 
 
 
 And in God's house, to sing his 
 
 And for the honour of his name 
 
 
 praise, 
 
 In righteous paths me guides. 
 
 
 My life I'll wholely spend. 
 
 Psalm XXIII: — From "A New Version 
 
 of the Psalms of David; Fitted 
 
 to the Tunes used in Churches. 
 
 By N. Tate, and N. Brady. London : 
 
 Printed by M. Clark; for the 
 
 Company of Stationers, 1696." (The 
 
 version adopted by the English 
 
 Chu 
 
 rch. The second and subsequent 
 
 editions differ from this.) 
 
 
 
 1. Since God does me, his worthless 
 
 4- 
 
 Though through Death's gloomy Vale I 
 
 charge 
 
 
 march 
 
 Protect with tender Care 
 
 
 Yet safe and undismaid; 
 
 As watchful Shepherds guard their 
 
 
 His Presence cheers, his Rod and Staff 
 
 Flocks, 
 
 
 Afford me constant Aid. 
 
 What can I want or fear? 
 
 
 
 2. In shady Pastures fresh and green 
 
 5- 
 
 By him in sight of all my Foes 
 
 He makes me feed and lie ; 
 
 
 My Table's richly spread 
 
 Then leads me to the silver streams 
 
 
 My Cup o'erflows with genrous Wine 
 
 That gently murmur by. 
 
 
 With pretious Oyls my Head. 
 
 
 6. 
 
 Since God thus shews his wondrous 
 
 3. My wandering Soul by him restor'd 
 
 
 Love 
 
 To his immortal Praise 
 
 
 Through all my Life's extent 
 
 He taught with humble Zeal to walk 
 
 
 My time to come shall in his House 
 
 In his most righteous ways. 
 
 
 In Pray'r and Praise be spent. 
 
Appendix. 
 
 219 
 
 Psalm XXIII: — From "The Psalms of David. Paraphrased and interpreted 
 according to the New Testament. By Henry Muggleton, Carolina, 
 1696." 
 
 1. My God's my Shepherd! I'll not care 
 For any breath of moved air ; 
 
 The winds may blow, the storm may roar ; 
 Jehovah will preserve his store; 
 He'll hide me from the stormy wind, 
 And calm the tumults of my mind; 
 He'll shade me from the scorching heat, 
 And lull my soul in soft retreat. 
 
 2. He'll lead me to the pastures green, 
 And from the wolves my life will screen ; 
 He'll feed me by the gentle streams 
 Where I shall bask in sunny beams. 
 
 3. Although amazed for a while, 
 Unconscious of his wonted smile, 
 O'erwhelmed with grief, o'erwhelmed 
 
 with pain, 
 My soul the Lord restores again. 
 
 4. Yea though I walk in death's dark vale 
 No terror shall my heart assail; 
 
 I'm with my God, I fear no ill 
 Thy rod and staff me comfort still. 
 
 5. My table thou hast furnished 
 Thy holy oil anoints my head, 
 
 Thou fill'st my cup with heavenly wine 
 Thou mak'st my face with joy to shine : 
 
 And to confound my foes the more, 
 These triumphs of thy love, before 
 Their very presence thou hast shewn 
 And glorified thy holy one. 
 
 6. Thy love and mercy, all my days, 
 Shall fill my life with joy and praise ; 
 And when the blessed hour is come 
 Thou'lt take me to thy glory home. 
 
 My Father, Shepherd, Lord, and God, 
 For ever bless'd in thine abode, 
 I'll shout and sing to thee, along 
 With all my circling elect throng: 
 What thou, my Father, art to me, 
 Thy Son to all thy flock shall be, 
 Till I thy kingdom perfect bring, 
 Their Father, Shepherd, Lord and 
 King. 
 
 Psalm XXIII: — From "Psalms Hymns and Spiritual Songs. By Rev. 
 Daniel Burgess. London, 1 7 14." 
 
 1. The Father, Son, and Holy Ghost 
 
 My gracious Shepherd is 
 My Wants will always be supplied 
 By tender Care of his. 
 
 2. As Shepherds find their helpless Flocks 
 
 Places for food and Rest; 
 
 My ever-blessed Shepherd finds 
 
 And leads me to the best. 
 
 He doth my straying soul restore, 
 
 He my sick soul doth raise: 
 Of Grace, and no Desert of mine 
 
 He leads me in his ways. 
 I walk in a most gloomy Vale 
 
 A Vale of Snares and Tears; 
 But never am I over-whelmed, 
 
 His Grace my Heart so cheers. 
 
220 
 
 The Scottish Metrical Psalms. 
 
 5. The Bread, the Wine, the Oil he gives, 
 Makes spightful Enemies pine ; 
 So doth thy Bounty over-flow, 
 Bounty entirely thine. 
 
 Sure then thy wondrous rich free grace 
 Will reach through my few Days, 
 
 And let my Life be long or short 
 It shall be spent in Praise. 
 
 Psalm XXIII: — (In three versions), From "The Psalms of David, imitated 
 in the language of the New Testament, and applied to the Christian State 
 and Worship. By Isaac Watts, D.D., London 17 19." 
 
 God our Shepperd. (L.M.) ' 
 
 I. 
 
 My Shepherd is the living Lord; 
 Now shall my wants be well supply'd; 
 His providence and holy word 
 Become my safety and my guide. 
 
 II. 
 
 In pastures where salvation grows 
 He makes me feed, he makes me rest; 
 There living water gently flows, 
 And all the food divinely blest. 
 
 III. 
 
 My wandering feet his ways mistake, 
 But he restores my soul to peace 
 And leads me, for his mercy's sake 
 In the fair paths of righteousness. 
 
 IV. 
 Tho' I walk thro' the gloomy vale 
 Where death and all its tenors are 
 My heart and hope shall never fail 
 For God my Shepherd's with me there. 
 
 V. 
 
 Amidst the darkness and the deeps 
 Thou art my comfort, thou my stay; 
 Thy staff supports my feeble steps, 
 Thy rod directs my doubtful way. 
 
 VI. 
 
 The sons of earth and sons of hell 
 Gaze at thy goodness, and repine 
 To see my table spread so well 
 With living bread and cheerful wine. 
 
 VII. 
 
 How I rejoice when on my head 
 Thy Spii'it condescends to rest! 
 'Tis a divine anointing shed 
 Like oil of gladness at a feast. 
 
 VIII. 
 
 Surely the mercies of the Lord 
 Attend his household all their days; 
 There will I dwell to hear his word, 
 To seek his face, and sing his praise. 
 
 I. 
 
 The Same. (CM.) 
 
 II. 
 
 My shepherd will supply my need, 
 
 Jehovah is his name ; 
 In pastuies fresh he makes me feed 
 
 Beside the living stream. 
 
 He brings my wandering spirit back, 
 When I forsake his ways; 
 
 And leads me for his mercy's sake, 
 In paths of truth and grace. 
 
Appendix. 
 
 221 
 
 III. 
 
 V. 
 
 When I walk through the shades of death, 
 
 Thy presence is ray stay; 
 A word of thy supporting breath 
 
 Drives all my fears away. 
 
 IV. 
 
 Thy hand in spite of all my foes, 
 
 Doth still my table spread; 
 My cup with blessings overflows, 
 
 Thine oil anoints my head. 
 
 The sure provisions of my God 
 Attend me all my days ; 
 
 O may thy house be mine abode, 
 And all my works be praise ! 
 
 VI. 
 
 There would I find a settled rest, 
 (While others go and come) 
 
 No more a stranger or a guest, 
 But like a child at home. 
 
 The Same. (S.M.) 
 
 IV. 
 
 The Lord my shepherd is 
 I shall be well supplied 
 Since he is mine and I am his 
 What can I want beside ? 
 
 II. 
 
 He leads me to the place 
 Where heavenly pasture grows, 
 Where living waters gently pass, 
 And full salvation flows. 
 
 While he affords his aid, 
 I cannot yield to fear; 
 Tho' I should walk thro' death's dark shade 
 My shepherd's with me there. 
 
 In spite of all my foes, 
 Thou dost my table spread, 
 My cup with blessings overflows, 
 And joy exalts my head. 
 
 III. 
 
 
 VI. 
 
 If e'er I go astray, 
 He doth my soul reclaim, 
 And guides me in his own light way, 
 For his most holy name. 
 
 
 The bounties of thy love 
 Shall crown my following days; 
 Nor from thy house will I remove, 
 Nor cease to speak thy praise. 
 
 Psalm XXIII: — (In two Versions) — From "New Version of the Psalms : 
 by Sir Richard Blackmore, Kt, M.D., London, 172 1." 
 
 1. God is my Shepherd, can I Want? 
 
 2. He feeds me in delightful meads; 
 Do's for my Rest green Pastures grant 
 And me to gentle Waters leads. 
 
 
 3. 'Tis he restores my sinking soul 
 And for the Gloiy of his Name, 
 His Counsels so my Feet Controul 
 That righteous Paths I make my Aim. 
 
222 The Scottish Metrical Psalms. 
 
 4- 
 
 When I approach Death's silent Court 
 
 5. A plenteous Table thou hast spread 
 
 
 To give me Aid He still is near 
 
 For me before my envious Foe, 
 
 
 Thy Rod and Staff are ray Support 
 
 And pour'd rich Oyntments on my Head, 
 
 
 They Comfort me and ease my Fear. 
 
 And made my Cup to overflow. 
 
 
 6. Surely thy mercy, 
 
 often try'd 
 
 
 Shall all my future life attend; 
 
 
 I'll in thy sacred House abide 
 
 
 Till my appointed 
 
 Days shall end. 
 
 
 Another 
 
 Metre. 
 
 i. 
 
 God is my Shepherd, can I want? 
 
 Thy Rod and Staff are my Support 
 
 2. 
 
 He feeds me in the Meads: 
 
 And ease me of my Fear. 
 
 
 Do's for my Rest green Pastures grant 
 
 5. A plenteous Table Thou has spread 
 
 
 And to still waters leads. 
 
 For me before the Foe, 
 
 3- 
 
 'Tis He restores my sinking Soul 
 
 And pour'd rich Oyntments on my Head 
 
 
 And for his Glory's sake, 
 
 And made my Cup o'erflow. 
 
 
 His Counsels so my Feet controul 
 
 
 
 That righteous Ways they take. 
 
 6. Surely thy Mercy, often try'd 
 Shall all my Life attend 
 
 4- 
 
 Tho' I approach Death's silent Court 
 
 And in thy House will I abide 
 
 
 To help me He is near; 
 
 Till my set Days shall end. 
 
 Psalm XXIII: — From "The Psalms, 
 
 Hymns, and Spiritual Songs of the 
 
 
 Old and New Testament 
 
 Boston, N.E., 1737." 
 
 i. 
 
 The Lord to me a shepherd is 
 
 For thou with me, thy rod also 
 
 
 want therefore shall not I : 
 
 thy staff, me comfort will. 
 
 2. 
 
 He in the folds of tender grass 
 
 5. Thou hast fore me a table spread 
 
 
 doth make me down to lie : 
 
 in presence of my foes ; 
 
 
 He leads me to the waters still. 
 
 Thou dost anoint with oyl mine head, 
 
 3- 
 
 Restore my soul doth he ; 
 In paths of righteousness he will 
 
 my cup it overflows. 
 
 
 for his name sake lead me. 
 
 6. Goodness and mercy my days all 
 shall surely follow me; 
 
 4- 
 
 In valley of death's shade although 
 
 And in the Lord's house dwell I shall 
 
 
 I walk, I'll fear none ill: 
 
 so long as days shall be. 
 
Appendix. 223 
 
 Psalm XXIII: — (In two versions) — Fr 
 
 otn "A New Version of the Psalms. 
 
 By John Barnard, Pastor of a 
 
 Church in Marblehead. Boston, N.E., 
 
 1752." 
 
 
 I, Jehovah my kind shepherd is 
 
 4. Tho' thro' Death's shady Vale I walk 
 
 He doth my Wants supply 
 
 No evil will I fear: 
 
 2. In pastures green by Waters still 
 
 Thy Rod directs and Staff defends, 
 
 He makes me down to ly. 
 
 For thou art with me there. 
 
 3. My soul so prone to go astray 
 
 5. My Table thou hast richly spread 
 
 He mildly doth reclaim; 
 
 In presence of my Foes 
 
 And leads me on in righteous Paths 
 
 Thou dost my Head with oyl anoint 
 
 For th' Honour of his name. 
 
 My Cup it overflows. 
 
 6. Goodness and Mercy surely shall 
 
 Attend me all my Days; 
 
 My fix'd Abode 
 
 ■ forever, Lord, 
 
 Shall be thy 
 
 House of Praise. 
 
 2nd Metre. 
 
 I. The gracious Lord is still to me 
 
 4. Tho' thro' Death's gloomy Vale I glide 
 
 A Shepherd kind and faithful Guide, 
 
 No threat'ning Dangers will I fear; 
 
 Whate'er my wants demand, shall be 
 
 For thou art with me, Lord, to guide 
 
 By his indulgent care supply' d. 
 
 Thy Rod and Staff to Comfort there. 
 
 2. In pastures ever fresh and green 
 
 
 He feeds, and makes me take my rest ; 
 
 5. My Table's with thy Bounties spread 
 
 He leads me to the silent stream, 
 
 In sight of all my spiteful Foes, 
 
 Or Pool which living Springs have blest. 
 
 Thou dost anoint with Oyl my Head, 
 
 
 My cup with blessings overflows. 
 
 3. My Soul, which his assistance needs, 
 
 6. Goodness and Mercy from my God 
 
 He doth restore, by sov'rain Grace : 
 
 Shall surely crown my future Days, 
 
 For his Name's Sake, he gently leads 
 
 Therefore I'll make my fixt Abode 
 
 Me in the Paths of Righteousness. 
 
 Lord in thy House of Prayer and Praise. 
 
 Psalm XXIII: — From "The Psalms of David, translated into Heroic Verse. 
 
 London-, Printed for S. Birt, in 
 
 Ave -Mary -Lane, and J. Buckland, in 
 
 PaterNoster Row, 1754." 
 
 
 Jehovah tends me with 
 
 a Shepherds care, 
 
 What pressing wants, what evil can I fear? 
 
224 
 
 The Scottish Metrical Psalms. 
 
 At rest he in the verdand pasture lays, 
 Or guides me, where the quiet current strays ; 
 Whene'er I'm lost, his watchful eyes behold 
 My wand'iings, he restores me to the fold: 
 For his name's sake (lest I should tread amiss) 
 He points the path, which leads to virtuous bliss. 
 If bound to traverse o'er death's dreary vale, 
 Thine aid foibids my dreadless heart to fail; 
 Thy rod and staff supporting comfort yield, 
 And help me onward thro' the dismal field. 
 My foes observe me, and repining stand, 
 Feast on the choicest bounties of thine hand: 
 Thy sacred oyl makes glad my chearful face, 
 My cup is crown'd with thine o'erflowing grace. 
 Thus whilst thy love shall bless my latest days, 
 In Sion's courts I'll sing Jehovah's praise. 
 
 Psalm XXIII: — From "The Psalms, translated or Paraphrased in English 
 Verse, by James Merrick, M.A. ; Reading, by J. Carnan & Co., 
 1765" 
 
 Lo, my Shepherd's hand divine! 
 Want shall never more be mine, 
 In a pasture fair and large 
 He shall feed his happy charge, 
 And my couch with tend'rest care 
 Midst the springing grass prepare. 
 When I faint with summer's heat 
 He shall lead my weary feet 
 To the streams that still and slow 
 Through the verdant meadow flow. 
 He my soul anew shall frame, 
 And, his mercy to proclaim, 
 When through devious paths I stray 
 Teach my steps the better way. 
 Though the dreary vale I tread 
 
 By the shades of death o'erspread, 
 There I walk, from teiror free, 
 While my ev'ry wish I see, 
 By thy rod and staff supplied, 
 This my guard and that my guide. 
 While my foes are gazing on, 
 Thou thy fav'ring care hast shewn; 
 Thou my plenteous board hast spread, 
 Thou with oil refreshed my head; 
 Fill'd by Thee my cup o'erflows; 
 For thy Love no limit knows: 
 Constant, to my latest end 
 This my footsteps shall attend, 
 And shall bid thy hallow'd Dome 
 Yield me an eternal home. 
 
 
Appendix. 
 
 225 
 
 Psalm XXLU: — (In two versions.) From "A Translation oe the Psalms of 
 David attempted in the Spirit of Christianity, and adapted to the Divine 
 Service. By Christopher Smart, A.M. London, by Dryden Leach, 
 1765." 
 
 The Shepherd Christ from heaven arriv'd, 
 
 My flesh and spirit feeds; 
 I shall not therefore be depriv'd 
 
 Of all my nature needs. 
 
 As slop'd against the glist'ning beam 
 
 The velvet verdure swells, 
 He keeps and leads me by the stream 
 
 Where consolation dwells. 
 
 My soul he shall from sin restore, 
 
 And her fiee powers awake, 
 In paths of heav'nly truth to soar 
 
 For love and mercy's sake. 
 
 Yea tho' I walk death's gloomy vale, 
 
 The dread I shall disdain ; 
 For thou art with me, lest I fail, 
 
 To check me and sustain. 
 
 Thou shalt my plenteous board appoint 
 
 Before the braving foe ; 
 Thine oil and wine my head anoint 
 
 And make my goblet flow. 
 
 But greater still thy love and grace 
 
 Shall all my l.fe attend; 
 And in thine hallow'd dwelling place 
 
 My knees shall ever b;nd. 
 
 Or this. 
 
 Christ Jesus has my name enroll'd 
 And to his own peculiar fold 
 
 Above all want consign'd; 
 Thou hast to ghostly welfare brought 
 The sheep, thy precious blood has bought 
 
 O shepherd of Mankind. 
 
 Me placed beneath the blue serene 
 In pastures ever fresh and green, 
 
 Where all is peace and still, 
 He feeds — and sets me on the brink 
 Of living waters, there to drink 
 
 Of comfort and my fill. 
 
 He shall convert my carnal heart, 
 And every Christian grace impart, 
 
 To fix me in his way; 
 For by his hallow'd name he swore, 
 And for the sake of that, no more 
 
 Shall David ever stray. 
 
 Yea tho' from hence my journey lies 
 Down thro' the vale of tears and sighs, 
 
 And up the steep of pain, 
 No teiTor shall my course withstand; 
 Thy rod and staff are still at hand 
 
 To check me and sustain. 
 
 Thou shalt add plenty to thy grace, 
 And heap my board before their face, 
 
 My troublers to confound; 
 The head that thou hast lifted up, 
 Thou hast anointed, and the cup 
 
 Of my Salvation crown'd. 
 
 The goodness and the grace divine, 
 Shall constant all along the line 
 
 Of utmost life extend; 
 And I shall in thy temple dwell, 
 In thankful psalmody to tell 
 
 Of transport without end. 
 
 2 G 
 
226 'The Scottish 
 
 Metrical Psalms. 
 
 
 Psalm XXIII :—Fr;m " The Psalms 
 
 of David in Metre, By Mr. 
 
 
 George Scott, Gentleman. 
 
 Edinburgh. 1768." 
 
 i. 
 
 My Shepherd is the Lord most High 
 
 4- 
 
 Yea altho' I melancholly 
 
 
 who doth me guide and lead; 
 
 
 walk thro' the dismal val 
 
 
 Therefore no good thing want shall I 
 
 
 Of deaths dark shade, yet fear will I 
 
 
 which he doth see I need. 
 
 
 no ill, can me assail. 
 
 2. 
 
 It's he who makes me down to lie 
 
 
 
 
 in the green pastures fair, 
 
 
 Because that thou Lord my God 
 
 
 And he alone doth lead me by 
 
 
 for ever art with me : 
 
 
 the still waters with care. 
 
 
 Yea thy staff and likewise thy rod 
 still my comforters be. 
 
 3- 
 
 The Lord my soul doth from distress 
 
 5- 
 
 For me a table thou appoints 
 
 
 restore and me doth make, 
 
 
 in presence of my foes; 
 
 
 To walk in paths of righteousness 
 
 
 Thou with thy oil, my head anoints 
 
 
 even for his own name's sake. 
 
 
 and my cup overflows. 
 
 
 6. Surely shall 
 
 mercy and goodness 
 
 
 me follow 
 
 all my 
 
 days: 
 
 
 And in God 
 
 's house 
 
 nevertheless 
 
 
 there will I dwell 
 
 always. 
 
 Psalm XKni-.—From "A New Version 
 
 of the Whole Book of Psalms, 
 
 
 by James Maxwell, 
 
 S.D.P. 
 
 Glasgow. 1773." 
 
 i. 
 
 The Lord's my shepherd, by whose aid 
 
 4- 
 
 Yea tho' I walk through death's dark 
 
 
 My wants are all supply 'd; 
 
 
 No danger will I fear; [vale 
 
 
 Of what should I be then afraid 
 
 
 Thy presence, rod, and staff ne'er fail 
 
 
 Since he's my constant guide? 
 
 
 My drooping heart to cheer. 
 
 2. 
 
 He leads me forth to pastures fair 
 
 5- 
 
 My table thou dost also spread 
 
 
 Where sweetly I repose; 
 
 
 In presence of my foes: 
 
 
 And living streams pass gently there 
 
 
 Thine oil of joy anoints my head 
 
 
 Wherein salvation flows. 
 
 
 My gen'rous cup o'erflows. 
 
 3- 
 
 My soul he doth restore again 
 
 6 
 
 Goodness and mercy sure shall still 
 
 
 When from his folds I stray; 
 
 
 My future days attend; 
 
 
 And in his paths, by grace made plain 
 
 
 And I within thy house shall dwell 
 
 
 He gently leads my way. 
 
 
 Where pleasures never end. 
 
Appendix. 
 
 227 
 
 A remarkable version of the Psalms has lately appeared — viz., " The Psalms : 
 frae Hebrew intil Scottis. By P. Hately Waddell, LL.D., Minister. Edinburgh, 
 1871." It is a very curious production. Some of the renderings are strikingly 
 emphatic. Though perhaps not in entire accordance with the plan of this work, 
 we venture to give the translation of the XXIII Psalm. 
 
 The sheep-ieepin 0' the Lord's kind an' canny, ivi' a braw hoivff at lang last; David 
 keeps his sheep; the Lord keeps David. 
 Ane heigh-lilt o' David's. 
 The Lord is my herd, nae want sal fa' me : 
 
 2. He louts me lie amang green howes; he airts me atowre by the Iown watirs: 
 
 3. He waukens my wa'-gaen saul; he weises me roun, for his ain name's sake, intil 
 right roddins. 
 
 4. Na! tho' I gang thro' the dead-mirk-dail ; een thar, sal I dread nae skaithin: for 
 yersel are nar-by me ; yer stok an' yer stay haud me baith fu' cheerie. 
 
 5. My buiid ye hae hansell'd in face o' my faes ; ye hae drookit my head wi' oyle 5 
 my bicker is fu an' skailin. 
 
 6. E'en sae, sal gude-guidin an gude-gree gang wi' me, ilk day o' my livin; an' evir 
 mair syne, i' the Lord's ain howff at lang last, sal I mak bydan. 
 
THE PLATES. 
 
 Mr. Gibb — of Messrs. Keith and Gibb, Lithographers, Aberdeen — who made 
 the fac-similies from Wode's Manuscript Volumes for the Society of Antiquaries 
 of Scotland, has subjected them to a careful revisal, to render them as near the 
 original as possible, with the amount of colouring adapted to such a work as 
 this. He says: — "The figure in Plate I., in the original, is dressed in a black 
 gown and cap, his under dress — the sleeves of which only are seen — being 
 yellow; while the border and the flowers are illuminated with bright blue, 
 green, and yellow. The figure in Plate III. has a dress of brilliant green, 
 slashed with yellow, and green stockings; the border being in the same style 
 of illumination as Plate I., as also are all the others in the Volumes. The 
 decorations are outlined in a dull, deep, pinky brown, and coloured over with 
 bright tints of green, yellow, and red — blue being only used in the flowers 
 ornamenting the figure pages. The workmanship of the original is evidently 
 that of a clever and practised penman, but one whose eye has been dimmed 
 and his hand shaken by age. This remark, however, does not apply to the 
 initial capitals in Plates III., rV, and V., which are executed with a degree 
 of sharpness and precision very remarkable, as if they were the work of a 
 different scribe from that of the rest of the Volumes." 
 
PLATE I 
 
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SUBSCRIBERS' NAMES. 
 
 Adair, John, Airdrie. 
 
 Addie, John, 1 44 St. Vincent-street, Glasgow. 
 
 Alexander, Edward, jun., 1 3 Claremont-gardens, Glasgow. 
 
 Alexander, George, Dowanhill-gardens, Glasgow. 
 
 Alexander, John, Menstrie Bank, Dowanhill, Glasgow. 
 
 Alexander, Rev. Dr. Lindsay, Pinkie Burn, Musselburgh. 
 
 Allan, Peter, Merchant, Lesmahagow. 
 
 Allan, William, Portland-street (S.), Glasgow. 2 copies. 
 
 Alston, William, of Stockbriggs, Lesmahagow. 10 copies. 
 
 Baillie, James W., of Culter Allers, Biggar. 
 
 Baird, James, Kirkmuirhill Tile Works, Lesmahagow. 2 copies. 
 
 Ballantine, Alexander, Artist in Stained Glass, Edinburgh. 
 
 Bartholomew, Hugh, of Glenorchard. 
 
 Baxter, Edmund, W.S., Edinburgh. 
 
 Baxter, John, Blackwood Saw Mills, Lesmahagow. 2 copies. 
 
 Begg, Rev. Dr., 50 George Square, Edinburgh. 
 
 Binnie, David, 29 Taylor-street, Glasgow. 
 
 Braidwood, James, Bookseller, Edinburgh. 
 
 Brown, Major, of Auchlochan, Lesmahagow. 15 copies. 
 
 Brown, James, Auchrobert, Lesmahagow. 
 
 Burness, Rev. James, Kirkfieldbank, Lesmahagow. 
 
 Campbell, Duncan, Parish Schoolhouse, Lesmahagow. 3 copies. 
 Campbell, James, Coalmaster, Netherhouse, Lesmahagow. 3 copies. 
 
Church, William, 1 3 Queen's-terrace, Glasgow. 
 Cosh, Rev. Nathan, Douglas Water. 
 Cubbon, William, Broomhill, Dunipace, Denny. 
 Cunningham, William, Banker, Manchester. 6 copies. 
 
 Daly, James, 1 50 Trongate, Glasgow. 2 copies. 
 
 Dalzell, John B., Merchant, Lesmahagow. 4 copies. 
 
 Davidson, Rev. Alexander, Kilbirnie. 
 
 Davidson, Hugh, P.-F., Lanark. 
 
 Davidson, John, Surgeon, Newmilns. 
 
 Dick, Rev. James, M.A., Wishaw. 
 
 Dodds, William, Lesmahagow. 
 
 Drew, William, 22 Renfield-street, Glasgow. 
 
 Duff, James, Factor, Blackwood, Lesmahagow. 3 copies. 
 
 Duncan, Mrs. W., 26 Percy-street, Liverpool. 2 copies. 
 
 Duncan, William, 65 Hamilton-drive, Glasgow. 
 
 Dunlop, Matthew, Bristol. 
 
 Dykes, James, Bent, Lesmahagow. 
 
 Easton, Rev. Thos., Stranraer. 3 copies. 
 Edmonstone & Douglas, Booksellers, Edinburgh. 
 Euing, William, Insurance Broker, Glasgow. 6 copies. 
 
 Fairbairn, Rev. James, Newhaven. 
 
 Fairley, Matthew, 1 05 Hill-street, Glasgow. 
 
 Fallow, James, Brackenridge, Lesmahagow. 
 
 Ferguson, James, of Wiston. 1 copies. 
 
 Ferguson, Peter, 1 5 Wilson-street, Hillhead, Glasgow. 
 
 Ferguson, William, F. C. Schoolhouse, Lesmahagow. 
 
 Frazer, James, 2 North Albion-court, Glasgow. 
 
 Gibb, Mr., of Keith & Gibb, Lithographers, Aberdeen. 
 
Gibb, George, of Calver Lodge, Barlow. 
 
 Gibb, John, Banker, Lesmahagow. 3 copies. 
 
 Gilroy, Captain, Lanark. 
 
 Glasgow, Earl of, The Garrison, Millport. 2 copies. 
 
 Gow, Leonard, of Hayston. 
 
 Greenshields, James, West-town, Lesmahagow. 
 
 Greenshields, J. B., of Kerse, Lesmahagow. 30 copies. 
 
 Grossart, William, Surgeon, Salsbuiy, Holy town. 
 
 Hamilton, Andrew, of Gamgour, Lesmahagow. 
 
 Hamilton, Gavin, of Auldtoun, Lesmahagow. 4 copies. 
 
 Hamilton, James, Millbank, Douglas. 3 copies. 
 
 Hamilton, James, Lesmahagow. 
 
 Hamilton, Major J. G., of Dalziel, M.P. 2 copies. 
 
 Hayes, Edwin F., 98 Argyle-street, Glasgow. 
 
 Henderson, William, Merchant, Lesmahagow. 
 
 Home, Eail of, Douglas Castle. 10 copies. 
 
 Hope Vere, W. E., of Blackwood and Craigie Hall. 2 copies. 
 
 Hope Vere, Miss. 2 copies. 
 
 Hunter, J. K. S., LL.D., of Daleville, Carluke. 
 
 Hunter, William, Nether Birkwood, Lesmahagow. 
 
 Jones, William, Bridge-street, Bristol. 
 
 Kay, Rev. John, Coatbridge. 
 
 Kerr, Rev. James, Greenock. 
 
 KeiT, Mrs., Whitehill, Dalserf. 
 
 Kirsop, John, 98 Argyle-street, Glasgow. 
 
 Laing, Rev. James, M.A., Free West Church, Glasgow. 
 Lang, Archibald, 144 St. Vincent-street, Glasgow. 
 Lang, John, Motherwell. 
 
Leadbetter, J. G., Gordon-street, Glasgow. 6 copies. 
 Lindsay, Alexander H., Surgeon, Lesmahagow. 
 Lindsay, John, M.D., Lesmahagow. 2 copies. 
 Lockhart, Andrew, Old Hall-street, Liverpool. 2 copies. 
 Lockhart, Robert, Rumford-street, Liverpool. 6 copies. 
 Lockhart, William, Old Hall-street, Liverpool. 2 copies. 
 
 
 Main, Rev. Thomas, 7 Bellevue-crescent, Edinburgh. 
 
 Malcolm, Robert, Sheriff-Clerk, Nairn. 
 
 Marshall, Rev. William, London. 3 copies. 
 
 Maxwell, Andrew, St. James'-terrace, Glasgow. 
 
 Middleton, David, LL.D., H.M. Inspector of Schools, Bothwell. 
 
 Mosman, Hugh, of Auchtyfardle, Lesmahagow. 3 copies. 
 
 Murdoch, William, 12 West Garden-street, Glasgow. 
 
 McAlister, Robert, St. Flanan's, Kirkintilloch. 
 
 McCaig, Rev. Charles N., Lochgilphead. 6 copies. 
 
 McCall, Mrs., Lanark. 
 
 McGhie, David, of Auchren, Lesmahagow. 2 copies. 
 
 McGhie, James, Lochanbank Cottage, Lesmahagow. 
 
 McKenna, James, Writer, Girvan. 
 
 McKenna, John, Bookseller, Girvan. 
 
 MacKinnon, Peter, 4 Pennyman-street, North Ormesby. 
 
 McKirdy, J. Gregory, of Birkwood, Lesmahagow. 10 copies. 
 
 Macnaughton, Rev. Allan, D.D., Lesmahagow. 2 copies. 
 
 Macnaughton, Rev. N. M., Kinclaven. 6 copies. 
 
 McNaughtan, Peter, Temple Back, Bristol. 
 
 Naismith, William, Printer, Hamilton. 
 
 Neilson, M. G., 9 West Regent-street, Glasgow. 
 
 Newton, James, 2 West Grove, Cotham, Bristol. 8 copies. 
 
Paterson, Rev. John, Torrybum. 
 
 Paterson, Matthew, Elmbank-crescent, Glasgow. 
 
 Paton, Rev. James, Airdrie. 
 
 Pine, A. G., Auchtyfardle, Lesmahagow. 5 copies. 
 
 Proudfoot, Rev. George, Glasgow. 6 copies. 
 
 Reid, Rev. William, Airdrie. 
 Robertson, J. M., 57 St. George's-place, Glasgow. 
 Rowatt, Thomas, 7 Palmerston-road, Edinburgh. 
 Rowatt, William, Paisley. 
 
 Sandilands, Gavin, of Longridge, Lesmahagow. 2 copies. 
 
 Sandilands, William, Cumberhead, Lesmahagow. 2 copies. 
 
 Scott, Gavin, Manufacturer, Lesmahagow. 
 
 Scott, George, Inspector of Poor, Lesmahagow. 
 
 Scott, James, Parish Schoolhouse, Douglas. 
 
 Scott, William, Princes-terrace, Dowanhill, Glasgow. 
 
 Semple, Andrew, Woodhead, Lesmahagow. 
 
 Shanks, Thomas, Drumshangie, Airdrie. 
 
 Simpson, John, 25 Centre Redcliffe-crescent, Bristol. 
 
 Slimon, Robert, Surgeon, Lesmahagow. 
 
 Smith, Miss, 4 Bellevue-crescent, Edinburgh. 2 copies. 
 
 Smith, Andrew, Writer, Lanark. 
 
 Smith, James, of Swanston Hill, Port-Bannatyne. 
 
 Smith, John, of Birkhill, Lesmahagow. 3 copies. 
 
 Smith & Son, Booksellers, Glasgow. 2 copies. 
 
 Sommerville, William, J.P., Bitton Hill, Bristol. 
 
 Sommerville, William, 9 South Apsley-place, Glasgow. 
 
 Steele, Gavin, of Holmhead, Lanark. 5 copies. 
 
 Stark, J. M., 25 Buckingham-terrace, Glasgow. 
 
 Stevenson, Robert, Engineer, Airdrie. 
 
 Stewart, Mr., of Symington & Stewart, 1 1 9 St. Vincent-street, Glasgow. 
 
 Stewart, R. B., 224 St. Vincent-street, Glasgow. 
 
 Stein, John, of Kirkfield, Lesmahagow. 
 
Swan, Professor, University, St. Andrews. 
 Swan, James, of Collier-Hall, Douglas. 3 copies. 
 Symington, Andrew, 1 1 9 St. Vincent-street, Glasgow. 
 Symington, Rev. William, Glasgow. 6 copies. 
 
 Tait, M. S., George-square, Glasgow. 
 Taylor, James, Stockbriggs, Lesmahagow. 
 Taylor, J., Hamilton-square, Glasgow. 2 copies. 
 Thomson, Rev. J. H., Eaglesham. 
 Tudhope, Miss, Abbeygreen, Lesmahagow. 
 Tudhope, John Hamilton, Lesmahagow. 2 copies. 
 Turnbull, Rev. Thomas H., Lesmahagow. 
 
 Waddell, Rev. P. Hately, LL.D., Elmgrove-place, Glasgow. 
 
 Wallace, Rev. Robert H., Hill-street, Glasgow. 
 
 Watt, Mrs., Shotts Manse, Holytown. 
 
 Waugh, J. H. W., M.D., &c, &c, of Orchardville, Lesmahagow. 
 
 White, James, Optician, Union-street, Glasgow. 
 
 White, John, of Netherurd, Dolphinton. 
 
 White, Rev. John, Carluke. 
 
 Wilson, John, of Aucheneck. 6 copies. 
 
 Wilson, Rev. Thomas, A.M., Lesmahagow. 3 copies. 
 
 Wilson, William, io Abbotsford-crescent, Edinburgh. 
 
 Wyllie, D. & Son, Aberdeen. 
 
 M'CtJLLOCH AND Co., PRINTERS, 7 ALSTON STREET, GLASGOW. 
 

'mm 
 
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