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"Thine arrows stick within my heart, My flesh is sorely prest; Between the sorrow and the smart, My spirit finds no rest.
My sins a heavy load appear, And o'er my head are gone; Too heavy they for me to bear, Too hard for me t' atone.
My thoughts are like a troubled sea, My head still bending down; And I go mourning all the day, Beneath my Father's frown.
Lord, I am weak, and broken sore, None of my powers are whole; The inward anguish makes me roar, The anguish of my soul.
All my desire to thee is known, Thine eye counts every tear, And every sigh, and every groan Is notic'd by thine ear.
Thou art my God, my only hope; My God will hear my cry"
HOME > Library > Books > The Psalms of David, Imitated in the Language of the New Testament, and Applied to the Christian State and Worship by Isaac Watts
"The Psalms of David,
by Isaac Watts
With the The Life of Isaac Watts, by Dr. Johnson
Hail & Fire REPRINTS
From his lives of the most eminent English Poets. The Poems of Dr. Watts were by my recommendation inserted in the late Collection; the readers of which are to impute to me whatever pleasure or weariness they may find in the perusal of Blackmore, Watts, Pomfret, and Yealden.
Isaac Watts was born July 17, 1674, at Southampton, where his father of the same name, kept a boarding-school for young gentlemen, though common report makes him a shoe-maker. He appears, from the narrative of Dr. Gibbons, to have been neither indigent nor illiterate.
Isaac, the eldest of nine children, was given to books from his infancy; and began, we are told, to learn Latin when he was four years old, I suppose at home. He was afterwards taught Latin, Greek, and Hebrew, by Mr. Pinhorne, a clergyman, master of the freeschool at Southampton, to whom the gratitude of his scholar afterwards inscribed a Latin ode.
His proficiency at school was so conspicuous, that a subscription was proposed for his support at the University; but he declared his resolution to take his lot with the Dissenters. Such he was, as every Christian Church would rejoice to have adopted.
He therefore repaired in 1690 to an academy taught by Mr. Rowe, where he had for his companions and fellow-students Mr. Hughes the poet, and Dr. Horte, afterwards Archbishop of Tuam. Some Latin essays, supposed to have been written as exercises at this academy, shew a degree of knowledge, both philosophical and theological, such as very few attain by a much longer course of study.
He was, as he hints in his Miscellanies, a maker of verses from fifteen to fifty, and in his youth he appears to have paid attention to Latin poetry. His verses to his brother, in the glyconic measure, written when he was seventeen, are remarkably easy and elegant. Some of his other odes are deformed by the Pindaric folly then prevailing, and are written with such neglect of all metrical rules as is without example among the ancients; but his diction, though perhaps not always exactly pure, has such copiousness and splendour, as shews that he was but at a very little distance from excellence.
His method of study was to impress the contents of his books upon his memory by abridging them, and by interleaving them, to amplify one system with supplements from another.
With the congregation of his tutor Mr. Rowe, who were, I believe, independents, he communicated in his nineteenth year.
At the age of twenty he left the academy, and spent two years in study and devotion at the house of his father, who treated him with great tenderness; and had the happiness, indulged to few parents, of living to see his son eminent for literature and venerable for piety.
He was then entertained by Sir John Hartopp five years, as domestic tutor to his son: and in that time particularly devoted himself to the Study of the Holy Scriptures; and being chosen assistant to Dr. Chauncey, preached the first time on the birth-day that completed his twenty-fourth year; probably considering that as the day of a second nativity, by which he entered on a new period of existence.
In about three years he succeeded Dr. Chauncey; but soon after his entrance on his charge, he was seized by a dangerous illness, which sunk him to such weakness, that the congregation thought an assistant necessary, and appointed Mr. Price. His health then returned gradually, and he performed his duty, till (1712) he was seized by a fever of such violence and continuance, that from the feebleness which it brought upon him, he never perfectly recovered.
This calamitous state made the compassion of his friends necessary, and drew upon him the attention of Sir Thomas Abney, who receivedhim into his house; where with a constancy of friendship and uniformity of conduct not often to be found, he was treated for thirty-six years with all the kindness that friendship could prompt, and all the attention that respect could dictate. Sir Thomas died about eight years afterwards; but he continued with the lady and her daughters to the end of his life. The lady died about a year after him.
A coalition like this, a state in which the notions of patronage And dependence were overpowered by the perception of reciprocal benefits, deserves a particular memorial; and I will not withhold from the reader Dr. Gibbons's representation, to which regard is to be paid as to the narrative of one who writes what he knows, and what is known likewise to multitudes besides.
"Our next observation shall be made upon that remarkably kind providence which brought the doctor into Sir Thomas Abney's family, and continued him there till his death, a period of no less than thirty-six years. In the midst of his sacred labours for the glory of God, and good of his generation he is seized with a most violent and threatening fever, which leaves him oppressed with great weakness, and puts a stop at least to his public services for four years. In this distressing season, doubly so to his active and pious spirit, he is invited to Sir Thomas Abney's family, nor ever removes from it till he had finished his days. Here he enjoyed the uninterrupted demonstrations of the truest friendship. Here, without any care of his own, he had everything which could contribute to the enjoyment of life, and favour the unwearied pursuits of his studies. Here he dwelt in a family, which, for piety, order, harmony, and every virtue, was an house of God. Here he had the privilege of a country recess, the fragrant bower, the spreading lawn, the flowery garden, and other advantages to sooth his mind and aid his restoration to health; to yield him, whenever he chose them, most grateful intervals from his laborious studies, and enable him to return to them with redoubled vigour and delight. Had it not been for this most happy event, he might as to outward view, have feebly, it may be painfully, dragged on through many more years of languor and inability for public service, and even for profitable study, or perhaps might have sunk into his grave under the overwhelming load of infirmities, in the midst of his days; and thus the church and world would have been deprived of those many excellent sermons and works which he drew up and published during his long residence in this family. In a few years after his coming hither, Sir Thomas Abney dies; but his amiable consort survives, who shows the Doctor the same respect and friendship as before, and most happily for him and great numbers besides; for, as her riches were great her generosity and munificence were in full proportion; her thread of life was drawn out to a great age, even beyond that of the Doctor's; and thus this excellent man, through her kindness, and that of her daughter, the present Mrs. Elizabeth Abney, who in a like degree esteemed and honoured him, enjoyed all the benefits and felicities he experienced at his first entrance into this family, till his days were numbered and finished, and, like a shock of corn in its season, he ascended into the regions of perfect and immortal life and joy."
If this quotation has appeared long, let it be considered, that it comprises an account of six-and-thirty years, and those the years of Dr. Watts.
From the time of his reception into this family, his life was no Otherwise diversified than by successive publications. The series of his works I am not able to deduce; their number, and their variety, show the intenseness of his industry, and the extent of his capacity.
He was one of the first authors that taught the Dissenters to court attention by the graces of language. Whatever they had among them before, whether of learning or acuteness, was commonly obscured and blunted by coarseness and inelegance of style. He shewed them, that zeal and purity might be expressed and enforced by polished diction.
He continued to the end of his life the teacher of a congregation, and no reader of his works can doubt his fidelity or diligence. In the pulpit, though his low stature, which very little exceeded five feet, graced him with no advantages of appearance, yet the gravity and propriety of his utterance made his discourses very efficacious. I once mentioned the reputation which Mr. Foster had gained by his proper delivery to my friend Dr. Hawkesworth, who told me, that in the art of pronunciation he was far inferior to Dr. Watts.
Such was his flow of thoughts, and such his promptitude of language, that in the latter part of his life he did not precompose his cursory sermons; but having adjusted the heads, and sketched out some particulars, trusted for success to his extemporary powers.
He did not endeavour to assist his eloquence by any gesticulations; for, as no corporeal actions have any correspondence with theological truth, he did not see how they could enforce it.
At the conclusion of weighty sentences he gave time, by a short pause, for the proper impression.
To stated and public instruction, he added familiar visits and Personal application, and was careful to improve the opportunities which conversation offered of diffusing and increasing the influence of religion.
By his natural temper he was quick of resentment; but by his established and habitual practice, he was gentle, modest, and inoffensive. His tenderness appeared in his attention to children, and to the poor. To the poor, while he lived in the family of his friend, he allowed the third part of his annual revenue, though the whole was not a hundred a year; and for children, he condescended to lay aside the scholar, the philosopher, and the wit, to write little poems of devotion, and systems of instruction adapted to their wants and capacities, from the dawn of reason through its gradations of advance in the morning of life. Every man, acquainted with the common principles of human action, will look with veneration on the writer who is at one time combating Locke, and at another making a catechism for children in their fourth year. A voluntary descent from the dignity of science is perhaps the hardest lesson that humility can teach.
As his mind was capacious, his curiosity excursive, and his industry continual, his writings are very numerous, and his subjects various. With his theological works I am only enough acquainted to admire his meekness of opposition, and his mildness of censure. It was not only in his book but in his mind that orthodoxy was united with charity.
Of his philosophical pieces, his Logic has been received into the universities, and therefore wants no private recommendation: if he owes part of it to Le Clerc, it must he considered that no man who undertakes merely to methodize or illustrate a system, pretends to be its author.
In his metaphysical disquisitions, it was observed by the late learned Dr. Dyer, that he confounded the idea of space with that of empty space, and did not consider that though space might be without matter, yet matter being extended, could not be without space.
Few books have been perused by me with greater pleasure than his Improvement of the Mind, of which the radical principles may indeed be found in Locke's Conduct of the Understanding, but they are so expanded and ramified by Watts, as to confer upon him the merit of a work in the highest degree useful and pleasing. Whoever has the care of instructing others, may be charged with deficience in his duty if this book is not recommended.
I have mentioned his treatises of Theology as distinct from his other productions: but the truth is, that whatever he took in hand was, by his incessant solicitude for souls, converted to Theology. As piety predominated in his mind, it is diffused over his works: under his direction it may be truly said, Theologiae Philosophia ancillatur, philosophy is subservient to evangelical instruction; it is difficult to read a page without learning, or at least wishing to be better. The attention is caught by indirect instruction, and he that sat down only to reason, is on a sudden compelled to pray.
It was therefore with great propriety that, in 1728, he received From Edinburgh and Aberdeen an unsolicited diploma, by which he became a Doctor of Divinity. Academical honours would have more value, if they were always bestowed with equal judgement.
He continued many years to study and to preach, and to do good by His instruction and example: till at last the infirmities of age disabled him from the more laborious part of his ministerial functions, and being no longer capable of public duty, he offered to remit the salary appendant to it; but his congregation would not accept the resignation.
By degrees his weakness increased, and at last confined him to his chamber and his bed; where he was worn gradually away without pain, till he expired, Nov. 25, 1748, in the seventy-fifth year of his age.
Few men have left behind such purity of character, or such monuments of laborious piety. He has provided instruction for all ages, from those who are lisping their first lessons, to the enlightened readers of Malbranche and Locke; he has left neither corporeal nor spiritual nature unexamined; he has taught the art of reasoning, and the science of the stars.
His character, therefore, must be formed from the multiplicity and diversity of his attainments, rather than from any single performance; for it would not be safe to claim for him the highest rank in any single denomination of literary dignity; yet perhaps there was nothing in which he would not have excelled, if he had not divided his powers to different pursuits.
As a poet, had he been only a poet, he would probably have stood high among the authors with whom he is now associated. For his judgement was exact, and he noted beauties and faults with very nice discernment; his imagination, as the Dacian Battle proves, was vigorous and active, and the stores of knowledge were large by which his fancy was to be supplied. His ear was well-tuned, and his diction was elegant and copious. But his devotional poetry is, like that of others, unsatisfactory. The paucity of its topics enforces perpetual repetition, and the sanctity of the matter rejects the ornaments of figurative diction. It is sufficient for Watts to have done better than others what no man has done well.
His poems on other subjects seldom rise higher than might be expected from the amusements of a Man of Letters, and have different degrees of value as they are more or less laboured, or as the occasion was more or less favourable to invention.
He writes too often without regular measures, and too often in blank verse; the rhymes are not always sufficiently correspondent. He is particularly unhappy in coining names expressive of characters. His lines are commonly smooth and easy, and his thoughts always religiously pure; but who is there that, to so much piety and innocence, does not wish for a greater measure of sprightliness and vigour? He is at least one of the few poets with whom youth and ignorance may be safely pleased; and happy will be that reader whose mind is disposed by his verses, or his prose, to imitate him in all but his non-conformity, to copy his benevolence to man, and his reverence to God.
The following extract from the Doctor's Preface [Isaac Watt's Preface], as it contains the plan of his version of the Psalms, may be found useful:
"I come therefore to explain my own design, which is this, To accommodate the book of Psalms to Christian worship. And in order to do this, it is necessary to divest David and Asaph, &c. of every other character but that of a psalmist and a saint, and to make them always speak the common sense, and language of a Christian.
Attempting the work with this view, I have entirely omitted several whole psalms, and large pieces of many others; and have chosen out of all of them, such parts only as might easily and naturally be accommodated to the various occasions of the Christian life, or at least might afford us some beautiful allusion to Christian affairs. These I have copied and explained in the general style of the gospel; nor have I confined my expressions to any particular party or opinion; that in words prepared for public worship, and for the lips of multitudes, there might not be a syllable offensive to sincere Christians, whose judgments may differ in the lesser matters of religion.
Where the Psalmist uses sharp invectives against his personal enemies, I have endeavoured to turn the edge of them against our spiritual adversaries, sin, Satan, and temptation. Where the flights of his faith and love are sublime, I have often sunk the expressions within the reach of an ordinary Christian: where the words imply some peculiar wants or distresses, joys, or blessings, I have used words of greater latitude and comprehension, suited to the general circumstances of men.
Where the original runs in the form of prophecy concerning Christ and his salvation, I have given an historical turn to the sense: there is no necessity that we should always sing in the obscure and doubtful style of prediction, when the things foretold are brought into open light by a full accomplishment. Where the writers of the New Testament have cited or alluded to any part the Psalms, I have often indulged the liberty of paraphrase, according to the words of Christ, or his Apostles. And surely this may be esteemed the word of God still, though borrowed from several parts of the Holy Scripture. Where the Psalmist describes religion by the fear of God, I have often joined faith and love to it. Where he speaks of the pardon of sin, through the mercies of God, I have added the merits of a Saviour. Where he talks of sacrificing goats or bullocks, I rather chuse to mention the sacrifice of Christ, the Lamb of God. When he attends the ark with shouting into Zion, I sing the ascension of my Saviour into heaven, or his presence in his church on earth. Where he promises abundance of wealth, honour, and long life, I have changed some of these typical blessings for grace, glory, and life eternal, which are brought to light by the gospel, and promised in the New Testament. And I am fully satisfied, that more honor is done to our blessed Saviour, by speaking his name, his graces, and actions, in his own language, according to the brighter discoveries he hath now made, than by going back again to the Jewish forms of worship, and the language of types and figures."
Of singing in course.
If any shall think it best to sing the Psalms in order in churches or families, it may be done with profit, provided those Psalms be omitted that refer to special occurrences of nations, churches, or single Christians.
Of dividing the Psalms.
If the Psalm be too long for the time or custom of singing, there are pauses in many of them at which you may properly rest; or you may leave out those verses which are inclued with crotchets [ ], without disturbing the sense: or, in some places you may begin to sing at the pause.
THE PSALMS OF DAVID
PSALM TABLE OF CONTENTS - click to read each individual Psalm (hymn):
"They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them." Joh 16:2-4 KJV
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