THE SONGS OF The OLD Testament, Translated into English Mea­sures, preseruing the Naturall Phrase and genuine Sense of the holy Text: and with as little cir­cumlocution as in most prose TRANSLATIONS.

To euery Song is added a new and easie TVNE, and a short Prologue also, deliuering the effect and Vse thereof, for the profit of vnlearned READERS.

By GEORGE WITHER.

Cum priuilegio & permissu Superiorum.

LONDON, Printed by T. S. 1621.

TO THE MOST Reuerend Father in God, GEORGE, by the Diuine Pro­uidence, Lord Arch bishop of Canterbury, Primate, &c. and to the rest of the most Reuerend Archbishops.
To the Reuerend Fathers also, the L. Bishops, and to all other the deuout Pastors and Superintendents, of the Churches of Great Britaine, and Ireland.
GEORGE WITHER, their hum­ble Seruant, wisheth all encrease of Spirituall graces: and to their Christian disposure, submits Himselfe and this Endeauour.

Most Reuerend Fathers, &c.

THe many pious Instructions, and Christian Pledges, which I haue at your hands, and by your meanes receiued of our holy Mother the Church, haue so oft informed me, in that Wherewithall a yong man ought to cleanse his way; and so much confirmed me in the comfortable study thereof: [Page] That (howsoeuer the vaine inclinations of youth temp­ted the contrary) I was euer conscionably fearefull of trifling away all my first age, in the pleasures of Sensua­litie. Yea, so often haue you rung in my eares that gra­tious and most serious Memorandum of the holy Ghost; Remember thy Creator in the dayes of thy youth, &c. That (more often then I should haue beene) I was thereby put in minde, both to contemplate the works and mer­cies of the Almighty: and to endeauour also (as the slendernesse of my vnderstanding, and the frailties of my yeeres would giue leaue) so to imploy my selfe, that the little time I purposed to spend well, might (if it were possible) produce something, which (being as well profitable to others as to my selfe) would make a little recompence for those many dayes, my youth and the temptations of the world, would force me idlely to consume.

And I thanke God; somewhat hath beene already effected, which (notwithstanding my owne personall vnworthinesse) the Church hath vouchsafed with a mo­therly approbation, both to receiue at my hand, and by her reuerend Authority to deliuer ouer also vnto others: Whereby I haue beene encouraged, to proceed according to those beginnings, and (as a testimony as w [...]ll of gratitude, as of obedience) now to consecrate vnto the vse, of good men, and in the name of your RR ces this; the little gaine of my one Talent. Being a Metricall Translation of those sacred Canonicall Songs dispersed in the Old Testament, and anciently vsed to be sung by the Primitiue Churches: My Thankefulnesse it witnesseh in this; that I offer vp the best fruit of my la­bours vnto those, by whom I was first taught how to be so imployed: and my obedience is also testified, both in thus submitting it vnto your graue Censures, and in [Page] hauing thus, according to your desires, imployed my poore faculty in the seruice of the Church. For nei­ther by any vaine-glorious humour of my owne, nor by the motion of any giddy Seperatists, but by some of you, was I first called and encouraged to this worke. In the performance whereof, I haue been euer mindfull of that Religious reuerence, which was fit to be obserued in so weighty an vndertaking. And I hope, I haue so effected the same; as Gods Maiestie may be praised in it, your RR ces, pleased with it, good Christians benefit­ted by it, and my owne soule receiue comfort therein.

The liberty I haue taken, and the manner of my pro­ceeding in this Translation hath been little diff [...]rent from that, which (in my Preparation to the Psalter) I professed to vse in the Translation of the Psalmes; and I doubt not, but the greatest fault which shall be disco­uered therein, vpon notice giuen, may be asoone (al­most) amended as found out.

That to the glory of God they may be sung either in publike, or in priuate, as your RR ces shall see cause; I haue endeauoured to procure from some of our b [...]st M [...]sitians, such Notes as (being easie, and proper to the matter) might the more accommodate them, for the praise of God, according to the laudable custome of sin­ging now in vse. Moreouer; that such as are delighted with those Exercises, may not make meere sensual Mu­sicke, but expresse melody both [...]cceptable to God and profitable to themselues, by knowing the Vse, and mea­ning of what they sing. I haue (according to the Truth, and agreeable to the doctrine of the Ancient Fathers) prefixed a briefe Prologue before euery Song. Where­in I first shew the generall meaning and scope of it, ac­cording to the litterall Sense: then, how in the spirituall and most principal Sense, it hath respect to the Misteries [Page] of our Christian Religion; and that each Song doth ap­pertaine vnto vs, vpon some occasions, in this age of the Church, as properly as it did to them, for whom they were first composed. Which in the Arguments them­selues, is so euidently and particularly declared, as I hope it will be well perceiued, it was not my owne idle fantasie which directed me.

This your RR ces doe well know, and how the vse of these Hymnes hath been continued in the Primitiue Churches; yea, and retained euen to this day in many Congregations, as not impertinent to vs of the last A­ges. And to me it seemeth they neuer were (all at once) so much vse-full, as now in these times, if the ne­cessities of this Age be w [...]ll considered. For which Cause; being thus to your hands presented, ready fitted for vse, according to the kinde of Musicke now best ap­proued of for subiects of this nature; And seeing also, they are both desired, and may without any knowne in­conuenience be generally admitted of: I doubt not but you will be pleased to recommend the practise of them to all those who are willingly disposed for such Exerci­ses. For, though some scoffing Ismaelites may deride this addition of Songs, to that ouer-many which (as they thinke) the Church already hath. Neuerthelesse; You, who by your experiences finde, that the humane nature in all things requires variety, to keepe it from loathing; and by your spirituall knowledges are assured, that God prouides for his Church, neither more nor lesse of any thing then shall be requisite. Euen you also know; that these are not to be accou [...]ted a vaine, or burthensome addition to our Psalmes: especially when the Apocri­phall Inuentions of m [...]n may there haue place.

And when these shall be compared with those Mea­sur [...]s we haue hitherto made vse of in our deuotions, I [Page] doubt not (seeing the matter is of the same Authority) but the manner of expressing it shall make this no lesse worthy of entertainment then that; (and though I should say more worthy, I thinke it were no arrogance.) For (if I mistake not) as naturally haue I exprest the sense of these Songs, and as plainely as most prose Translati­ons haue yet done. And, if any indifferent man, who knowes the Poesie and power of the English tongue may be my Iudge; I assure my selfe, hee will censure the expression to be such, as that it shall neither be obscure to the meanest capacities, nor contemptible to the best Iudgments: but becomming the purpose it was intended for. I haue not lept on a sudden into this employment; but in studies of this nature haue now consumed al­most the yeeres of an Apprentiship. And if it be well weighed: First, how full of short sentences and suddain breakings off, such like scriptures are: Secondly, how fre­quently these particles For, But, and such like, which are gracefull in the Originall, will seeme to obscure the de­pendancy of sense in the English phrase, if they be not carefully needed: Thirdly, how harsh the Musicke will be, if the Pauses be not vsually reduced vnto the same place, which they haue in the first Stanza of each Song: Fourthly, how many other differences there must be betweene this kinde of Lyricall verse and what is smoothed onely for the reading: Fiftly, how the Tran­slator is tyed to make choise, not of what is easiest, but of that kind of verse which may become best the nature of euery Song: Sixtly, how he is bound not onely to the Sense, but to the very words (or words of the same pow­er) which another hath vsed: Lastly, how beside all this strictnesse, he is euen in conscience also constrained, so to expresse things by circumlocution (when he shall be forced to it) as that, although his phrase be of the same [Page] power, it will not be warrantable vnlesse it be so also done, that the manner of speaking, peculiar to these writings, may be all the way perceiued by those vnder­standing Readers who are acquainted therewith. I say, If all these circumstances be well considered (and how difficult they make it, to close vp euery Stanza with a Period, or some such point as the voyce may a while decently pause there) I am both perswaded a worke of of this nature, would neither be hastily aduentured vp­on againe by any other; nor my labour herein be alto­gether disesteemed: who haue bin mindful of all those, & many other particulars, considerable in such a busines.

And now; that it may be finished with more exactnes, then my owne industry is able to adde vnto it.

(If in any part of these Songs the genuine Sense be not yet well expressed,) vpon reason giuen, and the l [...]st notise vouchsafed from any of your RR ces, after the view of this; I shall be ready to amend it, according to your directions. Or if the Tunes haue not w [...]ll suted the nature of them; Those who haue formerly bestowed their paines (and many other also) will be liberall of their best Art, more to apt them for the glory of God. For, although this Booke hath already the allowance appointed by Authority, and so much the appro­bation of many other good men, as that they de­sire it generally published (at least) for their priuate deuotions: Yet, knowing these vndertakings can neuer be too perfect, I haue purposed this Impression for no other end, but to be distributed among your RR ces, and my other speciall friends. That if there be any ouer­sight committed, or ought necessary omitted in them; it might be reformed and supplied in the next Edition, by warning and instruction from some of You.

But, I hope it shall not be found very defectiue; And [Page] in my Epistle to make answere vnto those many ob­iections, which vulgar vnderstandings will be apt to frame against this vndertaking; I thinke it also need­lesse. Because you, to whom (onely) I at this time pre­ferre it, are all sufficient enough without information from me, to perceaue how friuolous those doubts and cauils be, which the weakenesse of such are apt to inuent.

And if your RR ces be herewith satisfied, I value not how the wits of our age shall censure the Stile I haue v­sed; for though many of them are well acquainted with the raptures in Hero and Leander, the expressions in Venus and Adonis, and with the elegancies becomming a wanton Sonnet; yet in these Lyricks, in the naturall straine of these Poems, in the power of these voyces, and in the proprieties befitting these spirituall things, their sensuall capacities, are as ignorant as meere Ideots: and had it the Poeticall phrases they fancy, I should hate it; or were it such as they might praise, I would burne it.

That which I feare will be the greatest blemish to this labour; is, my owne indignity. For I must con­fesse, I am the more vnworthy to be imployed in these holy things: Seeing I am none of those, who are allowed to intermeddle with the Mysteries of our Christian Sanctuary. Neuerthelesse, if what I haue per­formed be allowable in it selfe, and by your approbati­ons once consecrated to a holy Vse, doubtlesse (if no mans Will stand for a Reason) it shal be no lesse auaile­able, then if some eminent Father of the Church had la­boured therein. And whensoeuer it shall be againe vn­dertaken, this I am certaine of; No man will go about it with a heart more desirous to be rectified, or more fearefull to offend against the M •tie of these Scriptures.

[Page]And I trust no man will enuy me the honour of this employment: For, though it be no meane contentment to a Christian (whose soule is touched with the vnder­standing of these things) to be any way an instrument of Gods glory, yet (if we tru [...]ly consider it) that which I haue aspired vnto therby, makes me in regard of You, or in respect but of the meanest of those who are admit­ted to administer the blessed Sacraments, no more then a hewer of wood, or a drawer of water, for the old Sacri­fices, was in comparison of the Leuite, who offered on the golden Alter.

God knowes with what minde I haue proceeded in this endeuour; and therefore Reward and Acceptati­on from aboue the Sunne I am certaine of. But the course of things below the Sunne, I haue so well consi­dered, that should I reach the perfection of what I went about, yet all my labour might be no to purpose. For as the Preacher saith, Eccl. 9.11. I haue seene vnder the Sunne, that the race is not to the swift, nor the battell to the strong, nor yet bread to the wise, nor riches to men of vn­derstanding, nor fauour to men of knowledge; but time and chance commeth to them all.

If my paines shall be aiudged vnnecessary, yet my comfort is, I haue onely spent my owne meanes about it, and not vnder the colour or pretence of being im­ployed, fedde my selfe fat on the patrimonies of the Church, without effecting (or so much as intending) any thing to her aduantage. And if it be thought pro­fitable; that profit shall be gained without hinderance to any other mans preferment. For I neuer intend (though my necessities were more importunate) to peti­tion for so much as a lay-Prebend in recompence of my labours. Only your benediction, your loues, & your ho­ly Prayers, next vnto Gods glory, is my principall aime. [Page] And seeing neither the manner of my education, nor the course of my life, nor the performance of this worke (though I will not iustifie my selfe) can yet ap­peare to be such as may disparage the Church to re­ceiue these endeauours at my hands: So much confi­dence haue I in your Fatherly dispositions towards all well affected persons, of what outward condition soe­uer they be, that I am verely perswaded you would not for a few ouer-sights, sleight all my paines; but rather to the encouragement of others (for no affront in these studies can dishearten me) graciously vouchsafe in some measure to accept what I here make humble proffer of vnto your RR ces. Which if you please to doe, I shall euer acknowledge my selfe obliged for your Christian respect, and study such things, as (perhaps) will make me hereafter more worthy of your esteeme.

So, presuming that if I haue deliuered Reason, it shal be with your Wisedomes, euery whit as Authenticke as if I had begun, continued, and ended this Epistle with the Prouerbs, or ouer-worne Sentences of olde Au­thors: I humbly wish (according to the custome of my Countrey on this day) a happy NEVV-YEERE to all your RR ces, and to the whole Church, in her seuerall af­ [...]ires, a most prosperous successe.

Ianuary the 1. 1621.

A Table of the Songs.

Song.
Pag.
1 The first Song of Moses.
1
2 The second Song of Moses.
6
3 The Song of Deborah. &c.
15
4 The Song of Hannah.
24
5 Nehemiahs Prayer.
29
6 King Lemuels Song.
34
7 The first Song of Esay.
38
8 The second Song of Esay.
42
9 The third Song of Esay.
45
10 Hezekiahs Prayer.
50
11 Hezekiahs Thankesgiuing.
53
12 The Prayer of Daniel.
59
13 The Prayer of Ionah.
6 [...]
14 The Prayer of Habakkuk.
6 [...]

THE First song of MOSES. Exod. 15.

The Argument and the Vse.

THis Song (as appeares in the history of Israels deliuerie out of Aegypt) was sung by Moses and the people, to the praise of God, for their wonderfull preseruation; and the seuerity which he vsed against their enemies the Aegiptians, in the red Sea. Wherein, they glorifie the Lord for his Power, his Knowledge in warre, his Maiestie, his incomparable Dietie, his Sanctitie, his Awfulnesse, his Fame, his merueilous Acts, and the eternitie of his Kingdome. Moreouer, they here set forth the maliti­ous violence of their aduersaries, before their destructi­on, the sudaine ruine of those that were destroyed: with the terrour, which this ouerthrow should strike into their suruiuing enemies. And lastly, they doe at once prophecie, and pray for, the possession of that pro­mised Land, in which the holy Temple should be buil­ded.

This Song was made, and ordained by the holy Ghost, to be sung, as well by euery Christian Congrega­tion, [Page 2] as by Moses, and the Iewes. For, this preserua­tion of theirs, was a tipe of our deliuerance from the bondage of our Spirituall Aduersaries. Pharaoh, which (in the originall tongue) signifieth Vengeance, (being Mistically and anagogically considered) was a Tipe, both of Antichrist, a temporall aduersarie of the Church; and of our enemie the Deuill, who pursues to ouerthrow vs in our voyage towards heauen, which was also in a third sence figured by the land of Promise. Pharaohs hoast, signifieth all kindes of persecutions, sinnes, and temptations. The Red Sea, which we passe through, and wherein they are drowned, meaneth our Baptisme, 1 Cor. 10.2. By Palestine, and Canaan, which were names of the promised Country, before the Church was remoued thither, (and which the holy-Ghost here saith, shall grieue, and faint, at the newes of our regeneration) are those vnderstood, who haue falsly and wrongfully vsurped the priuiledges belonging to the faithfull congregation. By the Dukes of Edom, with the Princes of Moab, (who are said to tremble at this deliuerie) all the seuerall powers of the kingdome of darkenesse are vnderstood.

Now euery good Christian, may (at any time) sing this Hymne to the praise of his Redeemer and in me­mory of the Churches (with his owne particular) deli­uerance from the slauerie of Sinne and the Deuill. Yea, and not vnfitly vpon some temporall deliuerances. But it will be indeed most properly vsed, both in pub­like and priuate, after the administration of Baptisme: Seeing the passage through the Red Sea, and the de­struction of the Aegyptians there, was a type of that Sacrament, according to the Interpretation of St. Paul.

The Song.

Then sang Moses and the Children of Jsrael this Song vnto the LORD, and spake, saying:

[...] NOw to the Lord my song of praise shall be, Who hath a most renowned triumph woone: This is the Lord that makes me strong, For in the sea, the horse and horse-man he, Hath both at once together ouer-throwne. Hee is my safety and my song; My God for [Page 4] whom I will a house prepare, My Fathers God whom I on high will reare. [...]

Well knowes the LORD to war what doth pertaine;
And for that reason is the LORD his name:
He, Pharo'hs Charr'ots, and his armed Traine,
Amid the Sea ore'-whelming overcame.
He, in the Ruddy-sea hath drown'd,
His Captaines that were most renownd:
The deeps a couering ouer them hath throwne,
And to the bottome sunke they, like a stone.
LORD by thy power thy right hand's famous grow'n,
Thy right hand LORD, thy foe destroyed hath;
Thou by thy glorie hast thy Foes ore-thrown;
And stuble-like, consum'st them in thy wrath.
Thou by thy nostrils angry blast,
The waters backward driuen hast
And (rowl'd on heapes,) the billowes and the floud,
In middle of the Sea, congealed stood.
I will pursue them (thus the Foe did crye)
I will ore'take them and the spoile enioy;
My pleasure on them, now fulfill will I;
With sword vnsheath'd my hand shall them destroy.
[Page 5]Then with thy breath thou didst but blow;
And ouer them the Sea did flow:
Where they, the mighty waters sanke into,
As we may see a peece of lead will doe.
LORD, who like thee among the gods is there?
In holinesse, so glorious who may be?
Whose praises, so exceeding dreadfull are?
Or who in doing wonders i [...] like thee?
Thy right hand thou aloft didst reare,
And in the earth they swallow'd were:
Whil'st thou, didst by thy mercy, forward lead,
This people, whose redemption thou hast paid.
Them, by thy strength, thou hast been pleas'd to bear
Vnto a holy dwelling place of thine:
The Nations at report thereof shall feare,
And they shall grieue, who dwell in Palestine.
On Ed [...]ms Dukes will horror fall;
Yea Moabs mightie Princes shall
With trembling shake, when they of this heare tell:
And they shall faint that doe in Canaan dwell.
By that great power, which in thine Arm [...] thou hast,
Let feare and terrour vpon them be brought:
Stone-quiet make them till thy people passe;
LORD, till this people pas, which thou hast bought.
Then, to thy hill, let them repaire,
LORD plant them there, where thou art heire:
Eu'n where thy place of dwelling is prepar'd,
That holy place, which thine own hands haue rear'd
The LORD shall euer, and for euer raigne,
No ending, shall his large dominion know;
[Page 6]For, when as Pharaoh downe into the Maine
Did with his Charr'ots and his Horsemen goe,
The LORD the waues did then recall,
And brought the sea vpon them all;
Whil'st, through the place where deepest waters lye,
The seed of Israel passed ouer drye.

THE Second Song of MOSES. Deut. 32.

The Argument and Vse.

THis Song is found in the 32. chap. of Deut. and was written by the commandement of God, to be kept in the Arke of Couenant, for a testimony against the people of Israel, when they should forget Gods benefits, and rebell against him: As it is there fore-told, and as appeares in the 31. Chap. of the foresaid booke. Now, the ho­ly Prophet hauing after his Exordium, (wherein hee calleth heauen and earth to witnesse) made a Nar­ration of the Jewes peruersenesse; Hee prophecieth of three principall things in this Hymne. First, of their future Idolatry with their punishment for it. Se­condly, of their hatred to Christ, with their finall Ab­iection. [Page 7] And lastly, of the grace which should be vouch­safed vnto the Gentiles.

And in this triple-prophecie, there are also many par­ticularities laid downe, as considerable. First, how per­fect, how wise, how faithfull, and how iust God is in his owne nature. Secondly, how vnreasonably per­uerse his people were. Thirdly, how neuerthelesse, God was louing, and heaped vpon them innumerable bene­fits (some of which are here reckoned vp.) Fourthly, how ingratefully, and deuellishly they still requited him. Fiftly, how he punished them with grieuous plagues, but forbare a while their finall ouerthrow, to await their repentance. Sixtly, how respectlesse they should be of all this fauour; and what horrible inhumanities they should be guiltie of. Seauenthly, how mindefull the LORD would be of their obstinacy; how suddainely hee would ruine them; how safe they should be, who professed the true God, when his enemies were visited; how vnable those should be to helpe them in whom they had trusted; how seuere, and irrecouerable the iudgement should be; how certaine, in regard the LORD had sworne it; and how all this should turne to the aduantage of his Elect.

The Vse which we are to make of this Song; is to repeate it often, in remembrance of Gods Iustice and Mercy: and to put our selues in minde, by the Iewes example, how seuerely God will punish such as conti­nue obstinate in their sinnes. For, euery man (if he would consider it) shall finde that he in his owne par­ticular, hath receiued as much fauour from his Redee­mer, and as vnthankefully requited it. This Song ought also to stirre vs vp to a better consideration of our owne estate: and as St. Paul counselleth; If God hath not spared the naturall branches, take wee [Page 8] heed lest he spare not vs. Rom. 11.21. Yea, when we shall reade or sing this Hymne (which is left as well for our vse, as for the Iewes) let vs as St. Paul aduiseth, in the fore-named Chapter, Meditate the goodnesse and seueritie of God; on them which fell seuerity; but towards vs goodnesse, if we conti­nue in his goodnesse, and that otherwise wee shall be cut off.

The Song.

And Moses spake in the eares of all the Congregation of Jsrael; the words of this Song, vntill they were ended, &c.

[...] TO what I speake, an eare O hea-uens lend, And heare oh earth what words I vtter will, Like drops of raine, my speaches shall [Page 9] descend, And as the dew, my doctrine shall distill, As doth the raine that showreth small on tender flow'rs, And as vpon the grasse doe fall the greater show'rs, For I the LORD'S gre [...]t name will publish now. Vnto our God the glory render you. [...]

He is that Rock, whose Workes perfection are;
For all his waies with Iudgement guided be:
A God of truth, from all wrong-doing cleare,
A truly iust, and righteous-One is He.
Yet they with spots themselues defilde,
Vnlike his Sonnes;
And are a race of crooked, wilde,
And froward ones.
Vnwise and foolish nation, dost thou so
Thy selfe vnto the LORD vngratefull show?
Thy Father, and Redeemer, is not he?
Hath he not made, and now confirm'd thee fast?
Oh call to minde the dayes that older be,
And weigh the yeeres, of many Ages past,
Thy Father will, (if thou desire)
Informe thee well;
Thy elders, (when thou shalt enquire,)
Can also tell
How, the most high did Adams Sonnes diuide;
And shares for euery Kindred did prouide.
How, he the Nations Limits did prepare,
In number with the Sonnes of Israel,
The LORD had in his people then his share;
And Iacob, for his part allotted fell.
Them, in a desert rude, he found,
Possest of none:
A place of terrour, and a ground
Vast and vnknowne.
He taught them there, he led them farre and nigh:
And kept them as the apple of his eye.
Eu'n as an Eagle, to prouoke her young,
About her neast doth houer here and there;
Spread forth her wings, to traine her birds along;
And sometime, on her backe, her younglings beare:
Right so, the LORD conducted them,
Himselfe alone,
And for assistant, there with him
Strange God was none:
Them, on the High-lands of the earth he set,
Where they the plenties of the fields might eate.
For them he made the Rocke with hony flowe,
They suckt out oyle from flints, and they did feed
On milke of sheepe, on butter of the Cowe,
Fat lambs and goates, and rammes of Bashan breed;
Of wheat he gaue them for their food,
The fullest feede,
And they did drinke the purest blood
The grape did bleed.
But, here-withall; vnthankefull Israel,
Soone fat became, and spurned with his heele.
They waxed fat, and grosse, and couer'd o're;
And then their God and Maker did forsake:
Their Rocke of health regarded was no more,
But with strange Gods him Iealous did they make:
Yea, they with what was most abhor'd,
His wrath entis [...];
To deuils (not vnto the LORD)
They sacrifice:
To gods vnknowne, that new inuented were,
And such, as their fore-fathers did not feare.
They minded not the Rocke, which them begat,
But haue forgot the God that form'd them hath,
Which, when the LORD perceiu'd, it made him hate
His sonnes and daughters, mouing him to wrath.
I will, to marke their end, (saith he)
Obscure my face;
For they, vnfaithfull Children be,
Of froward race:
My wrath, with what was not a God they mou'd;
And haue mine anger, with their follies prou'd.
But, by a people, without being (yet)
Their Iealous wrath, will I prouoke for this,
And by a foolish nation make them fret,
For in my wrath a fire enflamed is;
And to the depth of hell it shall
Deuouring goe,
Earth with her fruits and mountaines all
Consuming to.
In heapes, I mischiefes will vpon them throw,
And shoot mine arrowes, till I haue no moe.
With hunger parched, and consum'd with heat,
I will enforce them to a bitter end,
The teeth of beasts, vpon them I will set,
And the invenom'd dust-fed, Serpent send.
The sword without, and terrour grimme
Within shall slay,
Young men, and maides, the babe and him
Whose haire is gray:
Yea, I had vow'd to spread them here and there,
Vntill that men forget they euer were.
But this, the Foe compel'd me to delay,
Lest that their Aduersaries prouder growne,
Should when they saw it; thus presume to say:
This, not the LORD; but our high-hand hath done·
For, they a people are in whom
No Counsell is:
And neuer will their dulnesse, come
To iudge of this.
Oh! would their wisedome, this might comprehend;
And that they would consider of their end!
How should one make a thousand runneaway?
Or two men put tenne thousand to the foile;
Except their Rocke, had sold them for a pray;
And that the LORD, had clos'd them vp the while?
For with our God their God compare
They neuer may,
And if our foes the iudges were,
Thus would they say:
But, they haue Vines of those that Sodome yeelds,
And such as grow within Gomorrha fields.
The Grapes are gall (that grow vpon their vine)
Their Clusters, are extreamely bitter all,
Yea, made of Dragons venome is their wine;
And of the cruell Aspes infectious gall.
And may I this forget to beare
In minde with me?
Or shall it not be sealed where
My treasures be?
Yes, mine is vengeance, and I will repay:
Their feet shall slide at the appointed day.
Their time of ruine, neare at hand is come,
Those things, that must befall them, haste will make:
For sure, the LORD shall giue his people doome,
And on his Seruants will compassion take.
Yea, when he sees, their strength is all
Bereft and gone;
And they shut vp in prison, shall
Be left alone:
Where are their Gods, become (then will he say)
Their Rocke on whom they did affiance lay?
Who eate the fattest of their sacrifice?
Who, of their drinke oblations, dranke the wine?
Let those vnto their succour now arise,
And vnder their protection them enshrine.
Oh! therefore now, consider this,
That I am Hee;
That I am Hee, and that there is
No God with mee.
I kill, and make aliue, I wound, I cure:
And there is none, can from my hand assure.
For, vp to heauen I my hand doe reare,
And (as I liue for euer) this I say,
If once I whet my sword, that sparkles cleare,
And shall my hand to acting vengeance lay;
I will not cease, till I my foes,
With vengeance quite,
Nor till I haue repaid all those
That beare me spite.
And in the bloud, which I shall make to flow,
I'le steepe mine arrowes, till they drunken grow.
My sword shall feed on flesh and bloud of those,
That either shall be slaine, or kept in thrall,
When I beginne to quit me of my foes.
Then, with his people Ioy you kindreds all;
For he their bloud (that serue him) will
With bloud pursue;
And all his foes repayeth still
With vengeance due.
But, to his land will mercy shewing be,
And those that are his people pitties He.

THE Song of Deborah and Barak. Iudges 5.

The Argument and Vse.

IN the booke of Iudges, Chapter 4. you may read, that the ouerthrow giuen to Sisera (by Deborah and Barak) occasioned this Song of deliuerance; and therefore, referring you thither to be informed concerning the par­ticular circumstances; I will here, shew you the generall scope of this Hymne, to be a Thankesgiuing, for a great ouerthrow, gotten on their enemies. Wherein ma­ny things are remarkable. First, in their Introduction, [Page 16] attributing the glory to God, (and inciting all Poten­tates of the world to consider it) they set forth with what Maiestie the LORD came to their deliue­rance. Secondly, the excellency of the benefit recei­ued, is illustrated, by the great desolation they were formerly in▪ the little meanes they had to protect them­selues, and the happie tranquillity which they should afterward enioy. Thirdly, they shew the cause of their former distresse, to haue beene Apostacie from God. Fourthly, they memorize those, who were forward in that iust warre, and vpbraid such as drew backe in so good a cause. Fiftly, they declare what powerfull enemies they had; and what miraculous assistance God vouchsafed. Sixtly, a curse is denounced against such as refuse to fight the LORDS battailes; and She is blessed who was the happy Instrument of their deliue­ry. Lastly, here is a description of the manner of Sise­rah's death, an Ironicall expression of the Aduersaries vaine hope of preuailing, and a propheticall imprecati­on, that all Gods enemies may so perish, to the aduance­ment of his Church.

Jt is obserued by the Auncients; that there is no Song mentioned in the Old or New Testament, but it was composed vpon some extraordinary benefit or deli­uerance, which the Church receiued: and that in all the songs of the old Testament (especially) there is (beside the plaine literall sence) some Mistery of the Christian Religion prophetically aymed at, couertly or openly, vn­der the passages thereof. And therefore, this Song is not onely to be sung of vs Christians, to glorifie God in memorizing his protecting our mother the Church, among the Iewish Nation, in her Infancie: But, wee are to vse it also, as a thanks-giuing for euery particular deliuerance, which is vouchsafed to the visible Church [Page 17] in these times. As in memoriall of our miraculous pre­seruation, in the yeare 1588. when our Princely De­borah (the Queene of this kingdome) gaue an ouer­throw to the Spanish Sisera: For then, the powers of heauen apparantly fought against him (as it is said in this Song.) The Sea, more terrible then their brooke Kishon, swept most of them away: And euen then (as the mother of the Cananitish commander, is here scoffed at by Deborah, for her vaine expectation: So, the whore of Babilon (who was mother to that other Sisera) in vaine longed to behold him returne a con­querour: till being ridiculously confident of the spoile; she was by the true Church laughed to scorne for her presumption. And then also; this propheticall impreca­cation (which) we finde in the Epilogue of this Song) was partly fulfilled. Thine enemies oh LORD shall perish; but they that loue thee shall be as the Sunne when he riseth in his might. For, as the first Sisera was shamefully ruined by a woman: so, God gaue that last Sisera (with his seeming inuincible for­ces) into the hand of a woman, whose honour (with his shame) was thereby spread through as great a part of the world, as the Sunne shineth ouer at mid-day.

This Song (as J said before) would properly be sung also vpon many other deliuerances which the Church hath or may haue. As for that of the powder-Treason and such like. For were it not that J should be ouer­large in my Prologue to this Song, J could make it very probable, how the holy Ghost, was so farre from making this Hymne to fit the Iewes after that victory onely; as that the names therein mentioned, doe well enough expresse any that are, or shall be In­struments against the peace of Gods Church, or for the protection thereof.

The Song.

Then sang Deborah, and Barak the sonne of Abinoam on that day▪ saying:

[...] SIng praises to the Lord That Isre'l to acquite, The people of their owne ac-cord Went forth vnto the fight: You Kings giue eare, you Princes heare, I to the Lord will raise [Page 16] My voyce aloud, and sing to God The Lord of Isr'ell prayse. [...]

LORD, when thou wentst from Seir,
When thou lef'st Edom field;
Earth shooke, and heauen dropped there,
The Clouds did water yeeld,
LORD, at thy sight a trembling fright,
Vpon the Mountaines fell:
And at thy looke, Mount Sinai shooke,
LORD God of Jsrael.
Erewhile in Shamghar's dayes,
Old Anah's valiant sonne,
And late in Jaels time, the wayes
Frequented were of none;
The passengers were wanderers
In crooked pathes vnknowne;
And none durst dwell, through Jsrael
But in a walled towne.
Vntill I Deborah 'rose.
I rose a mother here
In Jsr'el, when new Gods they chose
That fil'd their gates with warre.
[Page 20]And they had there nor shield nor speare,
In their possession then;
To arme for fight, one Israelite,
'Mong forty thousand men.
My hearts affection, set
On Israels Leaders is;
Who with the willing people met,
Oh praise the LORD for this.
Sing all of yee, who vsed be,
To ride on Asses gray:
All you that yet in Middin si [...],
Or trauaile by the way.
Where they their water drew,
Those places being cleare
From noyse of Archers; Let them shew
The LORD's vprightnes there.
Through Jsrael all, the hamlets shall
His righteousnesse record:
And downe vnto the gates shall goe,
The people of the LORD.
Rise Deborah, arise,
Rise, rise, and sing a song,
Abinoams sonne, oh Barak rise;
Thy Captiues lead along.
By him made thrall, their Princes all,
To the Suruiuer be,
To triumph on the mightie one;
The LORD vouchsafed me.
A root from Ephraim,
Gainst Amaleck arose,
[Page 21]And of the people next to him,
The Beniamites were those.
From Machir, where good leaders are,
Came well experienc't men:
And they came downe from Zabulon
That handle well the penne.
With Deborah did goe
The Lords of Isachar,
Eu'n Isachar; and Barak to,
Was one among them there;
Who forth was sent, and downe he went,
On foote the lower way.
In Ruben there, diuisions were,
Great thoughts of heart had they.
The bleating flockes to heare
Oh wherefore didst thou stay?
In Ruben there diuisions were,
Great thoughts of heart had they.
And why did they of Gilead stay,
On Iordan's other side?
Or what was than, the reason Dan,
Did in his Tents abide?
Among his harbours nigh
The sea, there Asher lay;
But Zabulon, nor Nepthali.
Did keepe themselues away:
These people are, who fearelesse dare
Their liues to death expose;
And would not yeeld the hilly-field,
Yet Kings did them oppose.
The Cananitish Kings,
At Tana'ch fought that day,
Close by Megiddoes water-springs;
Yet bore no prize away.
The Starres from out the heauens fought,
Gainst Sisera they stroue:
They in their course, and some with force,
Away brocke Kishon droue;
Old Kishon, that was long
A famous Torrent knowne.
Oh thou my soule, oh thou the strong
Hast brauely trodden downe!
Their horses by their prauncing high,
Their broken hoofes did wound;
Those of the strong, that kickt and flung,
And fiercely beat the ground.
A curse on Meroz lay,
Curst let her dwellers be;
The Angell of the LORD, doth say,
Extreamely curse it yee.
The cause of this accursing is,
They came not to the fight,
To helpe the LORD, to help the LORD,
Against the men of might.
But Iael, Hebers Spouse,
The Kenite, blest be she,
More then all women more then those,
That vse in Tents to be.
To him doth she, giue milke when he
Doth but for water wish:
[Page 23]She butterfets, and forth it sets
Vpon a Lordly dish.
Her left hand reacht a Nayle,
A workmans hammer streight
Her right hand takes, and therewithall,
She Sisera doth smite.
His head she tooke, when she had strooke
His pierced temples through;
He fell withall, and in the fall,
Hee at her feete did bow▪
He at her feete did bow,
Whom falling life forsooke;
And Sisera his mother now,
Doth from her window looke.
Thus cries she at the lattice grate,
Why staies his Charr'ot so,
Returning home? oh wherefore come,
His Charr'ot wheeles so slowe?
There-with her Ladies wise,
To her an answere gaue;
Yea, to her selfe, her selfe replies,
Sure sped, saith she, they haue.
And all this while, they part the spoile;
A damzell one or twaie
Each homeward beares, and Sisera shares,
A particolour'd pray.
A pray discolour'd trimme,
And wrought with paintings rare:
Wrought through; and for the necke of him
That taketh spoiles to weare.
[Page 24]So LORD, still so, thy foes ore'throw,
But who in thee delight,
Oh let them be, Sunne-like, when he
Ascendeth in his might.

THE Song of HANNAH. 1 Samuel 2.

The Argument and Vse.

HAnnah, the wife of Elkanah, being barren, and therefore vpbraided, and vexed by Pen­innah her Husbands other wife; prayeth vn­to the LORD for a Sonne. And, hauing obtained him (as you may read in 1 Sam. and the second chapter) praiseth God in this Song for being so gratious vnto her. And therein diuers things are obseruable. First, she reioyceth in God her Sauiour, for strengthning her, and giuing her the vpper hand of her Aduersary. Secondly, she declareth the holinesse, the singularitie, and the vnequal'd power of God; at a reason, why her enemie should be no more so arro­gant. Thirdly, she proceeds to shew, how vaine her ad­uersaries presumption must needs be, by further de­monstrating her Redeemers knowledge, his strength [Page 25] with the certaintie of his decrees: and by declaring in some particulars, the workes of his Mercy and Justice. Fourthly, she foretelleth the confusion of sinners; the weakenesse of humane [...]ssi [...]tance; the destruction of those that resist God; and the glorious exaltation of him, whose aduancement the LORD hath decreed.

The Song euery good Christian may sing in a lite­rall sence, with respect to his owne afflictions, and the goodnesse of God, whensoeuer by reason of his pouerty, or any oppression, the vncharitable, proud, and maliti­ous worldling, shall insult ouer him: If so be he finde, himselfe either outwardly deliuered, or inwardly com­forted by the spirit of God. But th [...] Hymne, doth most properly appertaine to the whole Congregation; to be sung in the person of the Church. And we shall much iniure the meaning of the holy-spirit, if we imagine that in this Song of the holy Prophetesse, there is no other cause of it considerable, then the vnkindnesse be­tweene her and Peninnah; and the Joy she receiued by the birth of Samuel. We must then know that An­nah (which signifieth Grace, or Gracious) was a type of the Church ef Christ: and that Peninnah (which is interpreted Forsaken, or Despised) was a figure of the Iewish Synagogue: Seeing without this knowledge, we loose the principall consolations which the Song affordeth vs. For, when Annah had obtained her sonne of God, and entred into consideration of those particulars which had befallen her; She did, by contem­plating them, not onely foresee what other things should come to passe concerning her Sonne; the Common­wealth of the Iewes; and her owne Family: but be­ing further enlightned, prophecied also of the Kingdome of Christ.

By contemplating how Peninnah had triumphed [Page 26] on her barrennesse, she foresaw h [...]w the Sinagogue of the Iewes should boast her selfe against the Gen­tiles in their first conuersion. By her comfort in the birth of Samuel; she apprehended the Churches Ioy in the natiuitie of Christ. By her fruitfulnesse, and the weakenesse of Peninnah; shee was informed how the spirituall Ofspring of the Church should be multiplied, and the children of the Synagogue decrease. Yea, rai­sing her meditations aboue the first and second obiects; she prophetically personates the Spouse of Christ, and deliuers a most excellent confession of her Redeemer: Jn whom all these things are come to passe, as appea­red at, and since his manifestation. For, the blessed Virgin Mary in her Magnificat, acknowledgeth many particular sayings of this Song, to be euen then ful­filled.

Moreouer, this Hymne, may be sung in our refor­med Churches, to comfort vs against the pride and ar­rogancie of the Romish Strumpet. For, though shee, Peninnah-like, lately vaunted the multitude of her issue, and vpbraided the true Church, as Mother, (onely) of a few poore, and obscure Children: Thanks be to God, she that had so many; is now growne fee­bler. And our holy Mother, hath had seauen Chil­dren, (euen many) that are aduanced to be Kings▪ and to sit vpon the most eminent thrones of glory in the earth, according to this Prophecy.

The Song.

And Hannah prayed, and said.

[...] NOw in the Lord my heart doth pleasure take, My horne is in the Lord aduanced high, Vnto my foes an answere will I make, Be-cause in thy saluation ioy had I. Like thee there is not any holy one, For other Lord without [Page 28] thee, there is none. [...]

Nor with our God may any God compare;
So proudly vaunt not then as heretofore;
But let your tongues hereafter now forbeare;
From all presumptuous words for euermore.
For why the Lord's a God, that each thing knowes
And all that is intended doth dispose.
Their bow is broken now who were so stout;
Girt round with vigor, those who stumbled are:
The full, themselues for bread haue hyred out,
Which they haue left to doe, that hungry were▪
The barren now, doth seauen children owne;
And she that had so many, weake is growne.
The LORD doth slay, and he reuiues the slaine;
He to the graue doth bring, and backe he beares:
The LORD makes poore, and rich he makes againe:
He throweth downe, and vp on high he reares.
He from the dust, and from the dunghill brings
The begger, and the poore, to sit with Kings.
He reares them, to inherit glories throne,
Because the LORD'S the earth's supporters be;
He hath the world erected thereupon;
The footing of his Saints preserueth He.
And dumbe in darkenesse sinners shall remaine;
For, in their strength, are all men strong in vaine.
The LORD, will to destruction bring them all,
Eu'n eu'ry one, that shall with him contend,
The LORD from heauen thunder on them shall,
And iudge the world vnto the farthest end.
He shall his King with strength enough supply,
And raise the power of his Annointed high.

THE Prayer of NEHEMIAH. Nehem. 1.5.

The Argument and Vse.

NEhemiah, being in Babilon; and hauing receiued intelligence by one of his brethren that came from Iudea, of the miserable e­state wherein Ierusalem, and the house of God then stood. The Text saith, he wept at the re [...]ation; fasted, and made this prayer vnto God, in behalfe of the Israelites. In which Prayer, (first acknowledging the Maiestie, Justice, and mercy of God) he humbly desireth his importunate suit may haue fauourable audience: And the sooner to obtaine it, (he renouncing all worthinesse in his owne or his peo­ples merits) confesseth the hainousnesse both of his, and their offences. Secondly, he vrgeth Gods promised mer­cies, [Page 30] vpon repentance. Thirdly, he is earnest, in regard they are his owne elected people, for whom he prayes; and thereupon renewes againe his petition: The effect whereof is, that God would be pleased to prosper him in the affaires he had in hand, and graunt him fauour in the Kings sight, whom (as by the sequell in the sto­ry it appeared) he then intended to solicite; touching the re-edifying of the Cittie and house of God.

This Prayer, may be (in a literall sence) said, or sung by the Church of God, when in any affaire of hers, she needeth the fauour of some temporall Prince. Or by any member of hers (in her person) vpon a publike oc­casion. Yea, for his particular necessitie and in his owne person also he may vse it when he would desire the good­will of man, in such things as nearely concerne him and his family. And me thinkes it should not onely be­get in vs a great hope of good-speed, when we come to God with those words whereunto he hath giuen [...] pro­sperous successe, (as he did to these) but we may be the more confident also in our prayers; when we vse those formes of speech, which the holy-spirit hath inuented. Moreouer, this Prayer, leauing out the two last lines, will serue for a confession of our sinnes, before any suit which we would present vnto the Maiestie of God. Or, if we will but alter according to our seuerall ne­cessities; it will serue for a Hymne in many other oc­casions. As for example, if thou wouldest vse it before thou and thy family beginne their labour, in stead of the last Disticke sing thus:

And be thou pleas'd (Oh LOLD) to blesse
Our labours, with a good successe.

If thou, with others hast any iourney in hand, change it thus:

And LORD, all dangers keepe vs from,
[Page 31]Both going forth, and comming home.

If thou be a commander and leading thy company to the battell; alter it thus:

And be thou pleased in the fight;
To make vs victors, by thy might.

If it be in a time of great famine, turne it thus:

And LORD, vouchsafe thou in this need;
Our soul [...]s and bodi [...]s both to feed.

If thou be a Diuine, or Schoolemaster, imployed abo [...]t the instruction of others, and wouldest beginne thy ex­ercises with this Hymne, end it thus:

And grant that we LORD, in thy feare;
M [...]y to our profit, speake and heare.

And thus, you may due vpon many other occasions, ac­cording as your nec [...]ssities, and deuotion shall moue you. But lest the ignorant may thinke, the Title of the Sons of Jsrael will be improperly applied to vs Christians: Or, lest they may imagine, that the mentioning of Gods threatning a dispersion, with his promise of gathering his people againe vnto his house, will be impertinent to vs, or our occasions. For the first, let them read Saint Paul, and he will tell them who are true Iewes and Israelites. Romans 2.28. and Romans 9.6.7.8. And as for the last supposition. They must know, that euery Childe of God, may be (in a spirituall sence) said to be dispersed among the heathen, whensoeuer by his sinnes, he is driuen from the presence of God, and di­stracted by the seuerall vanities of the world. And as often as he returnes by repentance, with hearty prayer, he is brought backe from his wand [...]ings to be more set­led in the Church, which is the place God hath chosen for his Name. And so no part of this Hymne will seeme impertinent to vs.

The Song.

[...] LOrd God of heauen, thou that art, The mighty God, and full of fear [...], Who neuer promise-breaker wert, But euer shewing mercy where, They doe affection beare to thee, And of thy lawes obseruers be. [...]

Giue eare, and lift thine eyes I pray,
That heard thy seruants suit may be,
Made in thy presence night and day;
For Israels seed, that serueth thee:
For Israels seed; who (I confesse)
Against thee grieuously transgresse.
I, and my fathers house did sinne,
Against thy will haue we misdone;
Our dealing hath corrupted bin,
Law, or decree obseru'd we none:
Not those Commands, which to keepe fast
Thou charg'd thy seruant Moses hast.
Oh! yet remember I thee pray,
These words which thou didst heretofore
Vnto thy seruant Moses say,
If ere (saidst thou) they vexe me more,
I will disperse them here and there
Among the nations euery where.
But if to me they shall conuert,
To doe those things my lawes containe,
Though spread to heauen's extreamest part [...]
I would collect them thence againe.
And bring them there to make repose
Whereas to place my name I chose.
Now these thy people are of right,
The seruants who to thee belong,
Whom thou hast purchast by thy might
And by thine Arme, exceeding strong.
O let thine eare LORD I thee pray
Attentiue be to what I say.
The prayer of thy seruant heare,
Oh heare thy seruants when they pray,
(Who haue a will thy name to feare.)
Thy seruant prosper thou to day:
And be thou pleas'd to grant that he
In this mans sight may fauour'd be.

THE Song of King LEMVEL. Prou. 31.10.

The Argument and Vse.

WEe finde this Hymne annexed to the Pro­u [...]rbs of Solomon, and reckoned as part of their 31. Chapter. which hath this title. The words of King Lemuel, &c. (who as some write was Solomon. The Song is Alphabetically in the originall, diuided into St [...]nz [...]'s, answerable to the number, and order of the He [...]ew letters and comprehendeth an Admirable de­sc [...]ipt [...]on of a good [...]. In which are three princi­pa [...] [...]h [...]ngs considerable. First, what aduantage her [...] receiue [...]h by her: Secondly, what commen­d [...] [...] she hath [...]n her selfe: and thirdly, what profit th [...]y bring vnto her also at the last. The chiefe [Page 35] benefits her husband enioyes by her are these: First, he is free from distrust and vnquietnesse of minde: Secondly, he shall not need to liue by vniust dealings: Thirdly, he shall be enriched in his estate: and fourthly, to place of honour and esteeme in the common-wealth. That which is commendable in her, is two-fold: out­ward industrie of the body; and inward vertue of the minde. Her bodily industry, is set forth in diuers particu­lar actions, tending to the prouiding for, & disposing of her houshold affaires: in which, her cheerefulnesse, her prouidence, her courage, and her vnweariednesse, is also applauded. Her inward vertues are, continuall loue to her husband; liberality and charity to the poore: the gouernement of her tongue, and heedfulnesse of those courses her houshold takes. The commodities she her selfe receiueth hereby are these; her husband is con­fident in her; she shall haue comfort in her labours; her posterity shall blesse her; her husband shall praise her aboue other women; she shall be honoured of the best whilst she liues; and shall haue ioy after her death.

This is the Analisis, and in my opinion it is an ex­cellent Marriage-Song, fit alwaies to be sung after the solemnizing of those rites. And (perhaps) if men would often vse it in their families, in stead of their wanton Sonnets, and drunken Catches, the Musicke thereof would make lesse discord there; and instruct some of their wiues, to become greater blessings vnto them, then formerly they haue beene.

The Song.

[...] WHo findes a woman good and wise, A Iemme more worth then pearles hath got, Her husbands heart on her relies, To liue by spoiles he needeth not. [...]

His comfort all his life is she,
But, euill none delights to doe,
For wooll and flaxe, her searches be,
And cheerefull hands she puts thereto.
The Merchant-ship resembling right,
She from a farre, her food doth fet.
Er'e day she wakes, that set she might
Her maides a taske; her houshold meat.
A field she vieweth, which she buyes:
Her hand doth plant a vineyard there.
Her Loines with courage vp she ties,
Her Armes with vigour strengthned are.
If good her huswifery she feele,
By night, her Candle goes not out.
She puts her fingers to the wheele,
Her hand the spindle twirles about.
To such as poore, and needy are,
Her hand (yea both) extendeth she,
The winter, none of hers doth feare,
For double cloath'd her houshold be.
She makes her Mantles wrought by hand,
And silke and purple cloathing gets:
Among the Rulers of the land,
Knowne in the gate, her husband sits.
For sale, fine linnin weaueth she:
And girdles to the Merchant sends.
Her cloathings, strength and honour be:
And Ioy, her latter-time attends.
She speakes with wisedome, when she talkes,
The law of grace her tongue hath learn'd.
She heeds the way her houshold walkes:
And feedeth not on bread vn-earn'd.
Her Children rise, and blest her call,
Her husband thus applaudeth her,
Oh thou hast farre surpast them all;
Though many daughters thriuing are!
Deceitfull fauour, quicklie weares,
And beautie suddenly decaies:
But if the LORD she truely feares,
That woman well deserueth praise.
The fruit her handy-works obtaine,
Without repining grant her that:
And giue her what her labours gaine,
To doe her honour in the gate.

THE First Song of ESAY. Esay 5.

The Argument and the Vse.

THis Song, you shall finde in the fift of Esay: and the Prophet here, vnder the similitude of a Vineyard, excellently describes the estate of Iuda and Ierusalem; with what God had done [Page 39] for them. And therein complaineth against his vine­yard, because, after the paines bestowed in fencing and manuring therof (instead of the sweet fruit he expected) it neuerthelesse brought forth sower grapes. Next, he summoneth their owne consciences, (whom he had co­uertly vpbraided) to be iudges of his great loue and their vnprofitablenesse. Thirdly, he foretels, how he in­tends to deale with his Vineyard. And lastly, he di­rectly declareth whom he meanes by the Parable.

According to this propheticall Hymne, euen so hath it fallen out with the Nation of the Iewes, whether you vnderstand it of them temporally, or spiritually. And therefore we are to make a two-fold vse of this Ode. First, to memorize thereby the mercy, iustice, and foreknowledge of God. His Mercy, in shewing what he hath done for his people. His iustice, in decla­ring how seuere he is, euen to his owne vineyard if it continue vnfruitfull in good works, answerable to his husbandry. His foreknowledge, in relating how those things which we know are come to passe on the Iewes, were long before reuealed by him, vnto his Prophets. The second vse, is by singing and meditating thereon, to warne our selues to consider what benefits we haue receiued at Gods hands, and to stirre vs vp to be fruit­full in spirituall graces and thankesgiuings, lest he take away his blessings, and leaue vs vnguarded to be spoi­led, and laid wast by our Aduersaries, as he did the Iewes. For; by this Vineyard the holy Ghost did not onely meane Iuda and Ierusalem, but euery congrega­tion of Christians also, who bearing the face of a visible Church, haue heretofore abused or shall hereafter neg­lect the grace of God. As we may assure our selues by the destruction of Antioch, Laodicea, Ephesus, and many other particular Churches, who hauing (after God [Page 40] had a long time manured them (by the husbandry of his Apostles, and other ministers) in stead of the sweet Clusters of pure doctrine and good life, brought forth the sower grapes of heresies and vncleannesse: Were depriued of their defence, and had both the dewes of Gods spirit, and the showers of his word, with-held from them, till they brought forth nothing but thornes and bryars, the fruits of their owne naturall cor­ruption.

The Song.

[...] A Song of him whom I loue best, And of his vineyard sing I will. A vineyard once my loue possest, Well seated on a fruitfull [Page 41] hill, He kept i [...] close immured still, The earth from stones he did refine. An [...] set it with the choi-sest vine. [...]

He in the mid'st a Fort did reare,
A Wine-presse therein also wrought:
But, when he look't i [...] grapes should beare,
Those grapes were wilde one, that it brought.
Ierusalem come speake thy thought,
And you of Iudah, Iudges be,
Betwixt my vineyard here and me:
Vnto my Vineyard what could more
Performed be, then I haue done?
Yet looking it should grapes haue bore
Saue wilde ones, it afforded none.
But goe to, (let that now alone)
I am resolu'd to shew you to,
What with my Vineyard I will doe▪
The hedge I will remoue from thence,
That what so will deuoure it may,
I will breake downe the walled fence,
And through it make a trodden way.
Yea, all of it, I waste will lay.
None shall to digge, or dresse it care
But thornes, and bryars it shall beare.
The Clouds I also will compell,
That there no raine descend for this:
For loe, the house o [...] Israel
The LORD of Armies vineyard is;
And Iudah is that plant of his;
That pleasant one, who forth hath brought,
Oppression, when he iudgement sought.
He Iustice sought but found therein,
In stead thereof a crying sinne.

THE Second Song of ESAY. Esay 12.

The Argument and Vse.

THe Prophet Esay being extraordinarily en­lightned with foresight of the misteries of our Redemption, and hauing in the eleauenth Chapter of this Prophecie, foretold many things concerning the incarnation of Christ, [Page 43] and the excellency of his Kingdome; doth in his next Chapter, fore-shew the Church, what Song she shall sing in that day. And it is this, which here followeth. Wherein are these particular actions of the Church ob­seruable. First, that she doth perceiue, and to the praise of her Redeemer acknowledge, that although God had formerly afflicted her for sinnes; yet now, he turnes his wrath into consolation. Secondly, that without feare she vnderstands, (and confesseth to others) how God is assuredly become her strength and saluation. Thirdly, she exhorteth all to come and draw the spiritu­all waters of life from their owne Fountaines. Lastly, vpon consideration of Christs extraordinary workes and miracles, she earnestly stirreth vp her selfe, and others ioyfully to sing the praises of him, her Lord and Sauiour.

This Song, euery Childe of God ought often to r [...] ­peate, to the honour of Iesus Christ, for his gratious re­demption of mankinde. And seeing the holy Prophet (foreknowing the good cause she should haue to make vse thereof) hath prophecied that this should be the Chur­ches Hymne, after the manifestation of our Sauiour in the flesh: Doubtlesse, it would be very properly vsed vpon those dayes, which we solemnize in memory of our Sauiours Natiuitie, and Epiphany: and vpon all such other occasions as the Congregation may haue, to giue thankes for that great worke of our Redemption.

The Song.

[...] LOrd I will sing to thee, For angry [Page 44] though thou wast, Yet thou with-drewst thy wrath from me, And sent me comfort hast. [...]

Loe, God's my health; on whom,
I fearelesse▪ trust will [...]ay,
For oh the LORD, the LORD's become
My strength, my Song, my stay.
And you, with Ioy (for this)
Shall water fetch away,
Out of those wels, where safetie is:
And thus, then shall you say.
Oh sing vnto the LORD,
His Name and works proclaime▪
Vnto the people beare record,
That glorious is his Name.
Vnto the LORD oh sing:
For, wonders he hath done,
Yea, many a renowned thing,
Which through the earth is knowne.
Sing forth, aloud all yee,
That doe in Sion dwell:
For loe, thy holy-One in thee,
Is great, oh Israel.

THE Third Song of ESAY. Esay 26.

The Argument and Vse.

THe Prophet Esay, before the people of Israel were led into Captiuity, composed this Song thereby to comfort them; that they might with the more patience beare out their af­fliction, and become confident in the pro­mised mercies of God. First, it informeth them, that the protection of God being (wheresoeuer they are) no­thing lesse auaileable then a defenced Cittie,) they ought for euer to trust in that firme peace, which they may haue in him. Secondly, this Song teacheth them, to confesse, that the pride of Sinners must be punished, & how the true Church of Godwil constantly await his pleasure, amid those iudgements, and in their chaste­ning, flye vnto their Redeemer. Thirdly, seeing the wicked are so euilly disposed, that they will neither re­pent for fauour nor punishment: their confusion is [Page 46] here prophecied, and the peace of the godly promised: who are resolued not to forsake the seruice of their Lord for any persecution. Fourthly, they sing the vtter desolati­on of Tyrants, and the increase of the Church: whose en­durance is illustrated by the pangs of a Childe-bearing woman. Fiftly, her deliuerance from persecution, with the resurrection of the dead, through Christ is foretold. And lastly, the fai [...]hfull are exhorted to attend on the LORD their Sauiour, who will shortly come to iudge­ment: and take account for the bloud of his [...]aints.

This Song is made in the person of the whole Church. And the particular members thereof may also sing the same, to comfort themselues, and to encourage one another to be confident in all their chastisements and persecutions, vpon consideration of the shortnesse of the time, and the certaintie of their Redeemers com­ming. They may also when they please make vse of it, thereby to praise God for his iudgements, for his fauour to his people, and for the confirmation of their owne faiths in both those.

The Song.

[...] A Citty now haue we obtain'd, Where strong defences are, And God saluation [Page 47] hath ordai'nd, For wa's and Bulwarkes there. [...]

The gates thereof wide open set;
Those righteous people who
The Truths obseruers are, may get
Admittance thereinto.
There, thou in peace wilt keepe him sure,
(Whose thoughts well grounded be)
In peace, that euer shall endure,
Because he trusted thee.
For-euermore vpon the LORD
Without distrust depend,
For in the LORD, th'eternall LORD,
Is strength that hath no end.
He makes the lofty City yeeld,
And her proud dwellers bow:
He layes it leuell with the field,
And with the dust below.
Their feet, who poore and needy are,
Their feet thereon shall tread:
Their way is right that righteous are
Whose path thou well dost heed.
Vpon thy Course of iudgements wee,
Oh LORD attending were,
And to record thy Name,and Thee,
Our soules desirous are.
[Page 48]On thee, my minde with strong desires
Is fixed in the night,
And after thee my heart enquires,
Before the morning light.
For, when thy righteous Iudgements are
Vpon the earth discern'd
By those that doe inhabite there,
Vprighnesse should be learn'd.
Yet sinners for no terror will,
Iust dealing vnderstand:
But they continue doing ill,
Eu'n in the righteous land.
Vnto the glory of the LORD,
They will not heedfull be:
Thy hand aduanc't on high, oh LORD,
They will not daigne to see.
But they shall see, and see with shame,
That doe thy people spight:
Yea, from thy foes shall rise a flame,
That will deuoure them quite.
Then LORD, for vs, thou wilt procure,
That wee in peace may be:
Because that eu'ry worke of our,
Is wrought for vs, by thee.
And LORD our God, though we are brought,
To other Lords in thrall:
Of thee alone shall be our thought,
Vpon thy name to call.
They are deceast and neuer shall,
A farther life obtaine:
[Page 49]They die and shall not rise at all,
To tyrannize againe.
For to that end thou visited,
And wide dispers't them hast:
Vntill their fame was perished,
And vtterly defac'st.
But LORD, encrea'st thy people are,
Encrea'st they are by thee:
And thou art glorified as farre
As any lands there be.
For LORD, in their distresses, when
Thy chast'ning on them lay:
They vnto thee did hasten then,
And without ceasing pray.
As she with Childe is pain'd when as
Her throwes of bearing be:
And cryes in pangs; before thy face,
Oh LORD, so fared We.
We haue conceiu'd, beene pain'd, and all
Was for a windie birth:
The world no safetie yeeld's; nor fall,
The dwellers of the earth.
Thy dead shall liue; they rise againe
With my dead body shall:
Oh you, that in the dust remaine,
Awake and sing you, all.
For as the dewe doth hearbs renewe,
That buried seem'd before:
So earth shall through thy heau'nly dewe,
Her dead aliue restore.
My people, to thy Chambers fare,
Shut close the dore to thee;
And stay a while (a moment there)
Till past the furie be.
For loe, the LORD doth now arise;
He commeth from his place;
To punish their impieties,
Who doe the world possesse.
And now the earth no longer shall,
The blouds in her conceale:
But shee, shall be compelled all
Her murthers to reueale.

THE Prayer of HEZEKIAH. Esay 37.15.

The Argument and the Vse.

IT is recorded, in the 36. and 37. of Esay, that Senacharib King of Asiria, sent an ar­my against Ierusalem; and that Rabshakah his principall commander, not onely threat­ned to take it, but blasphemed also against the power of God. Which when Hezekiah [Page 51] receiued notice of: it is said, he repaired vnto the house of the LORD, and made this Prayer there. Wherein (hauing by the attributes there giuen him, ac­knowledged how able God was to be auenged,) he desires the LORD, both to heare him, and to consi­der the blasphemy of his aduersarie. Then, to manifest the necessitie of assistance: He vrgeth the power of that foe, ouer those that serued not the true God. And as it seemes, desireth deliuerance, not so much in regard of his owne safetie, as that the blasphemer, (and all the world) may know the difference betweene the power of the LORD, and the arrogant braggs of Man.

This Prayer may be vsed by the Church, whensoe­uer her powerfull and open aduersarie the Turke, or any other Aduersarie, whom God hath suffered to pre­uaile against false worshippers; shall thereupon growe proud, and threaten Her, also: as if in despight of God he had formerly preuailed by his owne strength. And the name of Senacharib may be mistically applied to any such enemy. Moreouer, it may serue any of vs Christi­ans for a prayer, against those secret blasphemies, which the Deuill whispers vnto our soules. Or, when by temp­tations, he seekes to make vs dispaire, and threatens to be our ruine, maugre our Redeemer; laying before our eyes how many others he hath destroyed, who see­med to be in as good estate as we. For this is (indeed) the Enemie, who hath ouerthrowne whole Countries and Nations: and he doth at this day ruine many thousands, with their gods, (euen the meanes whereby they trusted to be safe:) for strength, temporall power, riches, superstitious worships, the wisedome of flesh and bloud vnsanctified; Moral vertues, worldly policie, Idols, & such like, wherein many put their trust; are the works of mens hands, and may he rightly termed, the gods which [Page 52] that misticall Asirian Prince, and our aduersarie hath power to destroy.

The Song.

And Hez [...]kiah prayed vnto the LORD: saying.

[...] O Lord of hoasts, and God of Isra-el, Thou who betweene the Cherubins dost dwell, Of all the world thou God alone art King, And heau'n and earth vnto their forme did'st bring. [...]

Lord bow thine eare, to heare attentiue be;
Lift vp thine eyes, and daigne oh LORD to see
What words Senacharib hath cast abroad:
And his proud message to the liuing God.
Truth LORD it is, that lands, and kingdomes all,
Haue to the Kings of Ashur beene a thrall:
Yea, they their Gods into the fire haue throwne,
For Gods they were not, but of wood and stone:
Mens work they were, men therfore spoil'd them haue.
Then from his power, vs LORD our God now saue,
That all the kingdomes of the earth may see,
Thou art the LORD, and onely thou art hee.

Hezekiahs song of Thanksgiuing. Esay 38.10.

The Argument and Vse.

WE finde this Song in the 38. Chapter of Esay, where is set before it this Title. The wri­ting of Hezekiah: King of Iuda, when he had beene sicke and was recouered of his sicknesse. By which, you may perceiue the occasion of it: And if you consider the Song it selfe, [Page 54] many particular circumstances are remarkable; where­by the Author sheweth Gods mercy to haue beene ex­ceeding great vnto him: First, in respect that he should else haue beene cut off in the best of his Age (and per­haps, when his sinnes might haue made him ripe, aswell for hell, as the graue.) Secondly, in regard he should neuer haue seene againe the Temple of the Lord, to praise him there, with the rest of his people. Thirdly, if he had beene then taken away, His dwelling, that is, his posteritie, had beene cut off (for at that time he had no children) and so he had not lost his life onely, but the hope of the Messias, his Redeemer. Fourthly, his disease was so violent and vnsufferable, that he thought not to haue liued out one day. Fiftly, God deliuered him when he was not tormented in body onely, but when he suf­fered also extreame agonies of the Soule. Lastly, the greatnesse of Gods mercy is here praised, in that when be deliuered him from the terrors of death; he forgaue him also his sinnes, which were the cause of that sicke­nesse. Then seeming to haue entered into a serious con­sideration of all this. He confesseth who they are, that are most bound to celebrate Gods praises; and vow­eth this Deliuerance to euerlasting memorie.

By our priuate Meditations, we may vse this for a Song of thankesgiuing after our deliuerances from temporall sicknesses; which is one and the first sence wherein Hezekiah vsed it. But in the second, and most principall sense, he sung it in the person of the Misti­call body; who was by Christ cured of the deadly sicknesse of sinne and death; for Hezekiah, which sig­nifieth helped or strengthned of the LORD, was a type of the Church, healed by God; and Isaiah, who brought the medicine that cured the disease, and is in­terpreted, The saluation of the LORD, figured [Page 55] our Redeemer Iesus Christ. And indeede it is not lik [...] ­ly that so good a Prince as Hezekiah, would haue been so extreamely deiected, if he had apprehended nothing more fearefull then his present sicknesse, with the na­turall separation of the soule and body; or that it was his neuer seeing againe of Gods temporall house, that made him so passionate. For, if that had beene a matter worthy such griefe, it should haue beene alwayes so, and then neither he nor any man could haue departed this life willingly. But there was a greater mistery in it; yea, if you well consider that this Deli­uerance herein memorized, was confirmed by one of the greatest miracles (to wit) the Sunne going backe ten degrees, I thinke you will then beleeue that it had respect to some greater thing then the particular reco­uery of Hezekiah. For that the Sunne went really backe (and did not appeare onely so to doe) is manifested in these places, 2 King. 20.12. 2 Chron. 32.31. Js. 39.1. for thence J gather, that it was obserued in Asiria, and that Messengers were sent from thence to H [...]zekiah, to know the reason of that wonder: which if we should affirme to be for a signe of Hez [...]ki­ahs recouery onely; we must confesse the signe greater then that which it was sent to signifie: whereas if we will vnderstand Hezekiah to be a type of the Church, and that God gaue this for a token to assure him that as he should be healed, so he would also send his Sonne to heale the generall infirmity of Mankinde: we shall then make the thing figured, proportionable to the figure. For the redemption of Man, being a worke much grea­ter then the Sunnes retrogradation, it was well wor­thy of so admirable a Type.

But I shall make this prologue ouer-large, or else J would so plainly declare vnto you, how Hezekiah was [Page 56] a Type of the Church, how in euery circumstance of his sicknesse he pattern'd out the infirmity of mankinde, laboring vnder sinne; and how naturally that mira­cle of the Sunnes retrogradation represented the sen­ding of Christ to be our deliuerer, that you should con­fesse this Song was made for vs and the Church, to sing throughout all Ages, for a memoriall of her former vnspeakeable misery; and to set forth the praise of God, for that vnequal'd benefit of her Redemption.

The Song.

[...] WHen I suppos'd my dayes were at an end, Thus speaking to my selfe, I made my moane: Now to the gates of Hell I must descend, And all the remnant of my yeares be [Page 57] gone, The Lord (ah mee) the Lord I cry'd Where now the liuing be, Nor man that doth on earth abide, Shall I for euer see. [...]

As the remouing of a Shepherds tent,
Or as a Weauer cuts his webbe away,
My dwelling so; yea, so my age was spent,
And so my sicknesse did my life decay;
Each day, ere night should end the same
My death expected I,
And euery night ere morning came,
I did suppose to dye:
For he so Lyon-like my bones did breake,
That I my life accounted scarce a day;
A noyse I did like Cranes or Swallowes make,
And at the Turtle I lamenting lay;
My fainting eyes I vpward cast,
And thus my moane did make;
[Page 58]Oh, I extreamely am opprest,
For me, LORD vndertake.
What shall I say? his word to me he gaue,
And as he promis'd, he performed it;
For which, I will not whil'st that life I haue,
Those bitter passions of my soule forget:
But all that after me suruiue,
Yea all that liue, shall know,
How thou my spirit didst reuiue,
And health on me bestow.
Vpon my peace, did bitter sorrowes come,
But in the loue which to my soule thou hast,
The all-consuming graue thou keptst me from.
And my offences all behind thee cast.
For neither can the graue, nor death,
Or praise or honour thee,
Nor are they hopefull of thy truth
That once entombed be.
Oh, he that liues; that liues as I doe now,
Eu'n he it is that shall thy praise declare;
Thy Truth the father to his seede shall show,
And how, oh LORD, thou me hast dain'd to spare,
And in thy house (for this) will we,
(Oh LORD throughout our dayes)
On instruments that stringed be,
Sing songs vnto thy praise.

THE Prayer of DANIEL. Dan. 9.4.

The Argument and Vse.

THis Prayer is written in the ninth Chapter of Daniels Prophecy: and herein, the Pro­phet very earnestly beseecheth God to be mercifull vnto his people. The principall points considerable are these. First, he con­fesseth God to be powerfull, iust, and mercifull, and that neuerthelesse from the highest to the lowest they had broken his lawes, and rebelled against him; for which, they worthily deserued confusion. Secondly, he aggrauateth their offences by diuers circumstances, ac­knowledging, that as it is the same they haue deserued, so it is the destruction they were forewarned of, that is come vpon them. Thirdly, hauing acknowledged thus much, he humbly entreates, that God would be neuerthelesse mercifull vnto them: First, in regard he had heretofore gotten glory by deliuering them: Se­condly, for that they were his owne elected people: Thirdly, seeing they were already become a reproach vn­to their neighbours: Lastly, euen for his owne and the [Page 60] Messiahs sake. And all this he earnestly entreats, (not for their owne worthinesse, but) for the tender mercies sake of God.

This Song may be properly sung whensoeuer any of those particular iudgements are powred out, which the Prophets haue foretold should be inflicted on these lat­ter times; and it may be said or sung by the Church, or any member thereof (in her person) during any other affliction befallen her: or if we please, euen vpon our priuate occasions, prouided we formerly well apply it by our Meditations.

The Song.

[...] LOrd God almighty, great and full of feare, Who alwayes art from bre [...]ch of promise free, And neuer fayling to haue mercy where [Page 61] They doe obserue thy lawes and honour thee. [...]

We haue transgrest; oh! we, haue euill done.
We disobedient and rebellious were;
For, from thy precepts we astray are gone,
And from thy iudgements we departed are.
We did thy seruants prophesies withstand,
Who, to our Dukes, our Kings, and Fathers came,
And vnto all the people of the land,
Proclaimed forth their message in thy name.
In thee oh LORD, all righteousnesse hast thou,
But open shame to vs doth appertaine;
As fares it with the men of Iudah now,
And those that in Ierusalem remaine.
And to all Isra'l, through those Countries all,
In which, they far or nigh dispersed be,
Because of that transgression, wherewithall
They haue transgressed and offended thee.
To vs, our Kings, our Dukes, and Fathers doth
Disgrace pertaine (oh LORD) for angring thee▪
Yet, mercy (LORD our God) and pardon both
To thee belongs, though we rebellious be.
For, as for vs, we sore haue disobey'd
The Lord our God his voyce, and would not heare
To keepe his lawes, which he before vs laid,
By those his seruants, which his Prophet [...] were▪
Yea, all that of the race of Isra'l be;
Against thy law extreamely haue misdone:
And that they might not [...]isten vnto thee,
They from thy voice, oh LORD are backward gone;
Which makes both Curse and Oth on them descend,
That in the Law of Moses written was;
The seruant of that God whom we offend,
And now his speeches he hath brought to passe.
On vs, and on our Iudges he doth bring
That plague, wherewith he threatned vs and them,
For vnder heau'n was neuer such a thing
As now is acted on Ierusalem.
As Moses written Law doth beare record,
Now all this mischiefe is vpon vs brought,
And yet we prayed not before the LORD,
That leauing sinne, we might his Truth be taught.
For this respect, the LORD in wait hath laid,
That he inflict on vs this mischiefe might;
And seeing we his voyce haue disobay'd.
In all his workes, the LORD our God's vpright.
But now, oh LORD our God, who from the land
Of cruell Aegypt brought thy people hast;
And by the power of thine almighty hand,
Atchieu'd a name which to this day doth last:
Though we haue sinned, and committed ill;
Yet LORD by all that righteousnesse in thee,
From thy Ierusalem, thy holy hill,
Oh let thy wrath and anger turned be.
For by those wicked things which we haue don,
And through our fathers sinnes; Ierusalem,
Yea, thine owne people haue the hatred won
And the reproach of all that neighbour them.
Now therefore to thy Seruant's suite encline,
His prayer heare our God, and let thy face,
Eu'n for the LORDS deare sake, vouchsafe to shine
Vpon thy, now forsaken, holy place.
Thine eares encline thou, oh my God, and heare;
Lift vp thine eyes, and vs oh looke vpon;
Vs, who forsaken with thy Citty are,
The Citty, where thy name is called on.
For we vpon our selues presume not thus,
Before thy presence our request to make,
For any righteousnesse that is in vs,
But for thy great and tender Mercies sake.
LORD heare, forgiue oh LORD, and weigh the same,
Oh LORD performe it, and no more deferre,
For thine owne sake, my God; for by thy name,
Thy Citty, and thy people called are.

THE Prayer of IONAH. Ionah 2.

The Argument and Vse.

AS Ionah fled from the presence of the LORD, he was followed by a tempest, whose furie would not be allayed, vntil the offender was cast into the Sea, where God had mer­cie on him, and sent a Fish to preserue him; Which in humane reason, seemed a more terrible dan­ger, then that he was deliuered from. But the safetie which at his first entrance, hee found in so vn­safe a place, made him sensible of Gods fauour, and begat in him a firme beliefe that he should be totally deliuered. And thereupon, (being yet in the Fishes belly) made this Prayer, to praise God for deliuering him in so great an extremity. (And he did it as spea­king [Page 64] of a thing already done, the better to shew vs the soundnesse of his faith. The things remarkeable are these: The place where he prayed, the terrible and vn­auiodable danger that compassed him; the dispaire he was nigh falling into, the timely application of Gods mercy, the comfort it infused into him, the occasions which draw men into these perils, the vowe made vp­on this deliuerance, and lastly the reason of that vowe.

Now, this buriall of Ionas in the fishes belly, and his deliuery from thence, was a signe of the buriall and resurrection of our blessed Sauiour, Mat. 12.40. And therefore, we must not thinke he made this Prayer one­ly in his owne person: but in the misticall body of Iesus Christ also. For, by contemplating the circumstances of his danger and deliuerance, (and hauing the spirit of prophecie) he apprehended the misteries of our Redemp­tion. By the ship ready to be sunke, through that tem­pest in which he was cast away, he conceiued the wrath of God against the world for sinne; and that it would not be appeased without satisfaction. By his owne offence, he foresaw, h [...]w Christ hauing taken our sinne vpon him, should (to bring peace vnto the world) be deliue­red ouer vnto the rage of Pilate and the Iewes. By his being receiued into the fishes belly, and there preserued aliue; he foresaw how Christ should be swallowed vp of the graue, and yet remaine vncorrupted. And by the fore-sight he had of his owne comming safe to the shore againe: he apprehended that ioyful resurrection of our Redeemer: whose misticall body (the Church) lay all that while, as it were in the very Jawes of death and hell. These things Ionah apprehended through the spirit of prophecie, (and by the obiects aforesaid) com­posed this Prayer, to set forth the mercies of God, and to expresse in what a fearefull estate mankinde was, [Page 65] vntill Christ was risen againe in victory. And there­fore, J thinke, as it will become vs Christians often to sing it in memory thereof; so especially vpon that day which we celebrate in memoriall of our Sauiours Resurrection.

The Song.

[...] IN my distresse I cry'd to thee oh Lord, And thou wert pleased my complaint to heare, Out from the bowels of the grau [...] I roar' [...], and to my voyce thou didst encline thine eare, For I amid the Sea was cast, And to the [Page 66] bottome there thou plung'd me hast. [...]

The flouds, about me rowling circles made,
Thy waues, and billowes, ouer-flow'd me quite,
Wherewith (alas) vnto my selfe I said,
I am for euer-more depriu'd thy sight.
Yet once againe, aduance shall I,
Vnto thy holy Temple-ward mine eye.
Eu'n to my soule, the waters clos'd me had,
Or'e-swallow'd by the deepes I there was pent,
About my head the weedes a wreath had made,
Vnto the hils foundation downe I went.
And so, that forth I could not get,
The earth an euer-lasting barre had set.
Then thou oh LORD, my God, oh thou wert he.
That from corruption didst my life defend,
For when my soule was like to faint in me,
Thou didst oh LORD into my thoughts descend.
My prayer vnto thee I sent,
And to thy holy Temple vp it went.
Those who giue trust to vaine and foolish lies,
Despisers of their owne good safetie be:
But I will offer vp a sacrifice
Of singing praises, with my voice to thee;
And will performe what vow'd I haue:
For it belongs to thee, oh LORD to saue.

THE Song of HABAKKVK. Habak. 3.

The Argument and Vse.

BEfore the following Song, is vsually this TITLE. A Prayer of the PROPHET Habakkuk vpon Sigionoth, or (as most Translations haue it) For the ignorances, that is, for the comfort and better informa­tion of the people, who were disheartened through their ignorance, in the iudgements and mercies of God. For, the Prophet in his first Chapter personated the weake members of the Church, who were offended at the pro­sperity of the vngodly: And hauing there brought them in, complayning, as if they feared all things would con­tinually succeede better with their wicked oppressors then with them (as it did for that present) he in the next Chapter declared the LORDS answer to that ig­norant complaint of theirs: Shewing that vndoubtedly the pride, couetousnesse, cruelty, drunkennesse, and ido­latry of (the Chaldeans) their tyrannizing enemies should be punished. And afterward in this Song, (which is his third Chapter) he first prayeth and pray­seth God for that promised deliuerance, secondly, setteth forth the glorious Maiesty of the Deliuerer, by excel­lent Allegories and Allusions to the manner of those former deliuerances, which he had vouchsafed vnto the People the Iewes: And lastly, (foretelling the miserable and horrible destruction of the Aduersary) in his owne, and in the person of all the Elect, resolueth (what euer [Page 68] happens) to reioyce with confidence in the strength and fauour of God.

In briefe, this Song hath foure parts: In the first, the Sauiour is prayed for, according to the promise of God. Jn the second, the Maiesty of his comming is described. Jn the third, his victory, with the ruine of Antichrist is declared. And fourthly, the ioy and confidence of the Church is foretold.

True it is, that by reason of the many deepe Miste­ries herein contained; this Song is to many very ob­scure: Insomuch, that the latter Hebrew Rabbins, ac­counted it one of the most difficult places of holy Scrip­ture. And so shall we Christians find it; yea, and little pertinent to vs also, if we looke thereon with their blinde eyes, who could see no farther then the letter. For they either thought this Prophecy had no further rela­tion then to the temporall deliuery of the Iewes by de­struction of the Chaldeans, many ages past: or else ima­gined (as some a little infected with Iudaisme at this day teach) that it had respect to a carnall and temporall restoring of that Nation, now in these last ages of the World. Whereas, it hath indeede a more principall aime. For though it shall not be denied, that it had somewhat a respect to the Israelites deliuerance from the Babylonian seruitude: yet, if they should be vrged to shew vs, how according to their meere litterall sence, he that diliuered them may be said to come from The­man and Mount Paran: how that maiesty expressed here may be applyed to him; what plagues and fire went before him; how he stood and measured the earth; where mountaines trembled and were remoued; how the Sun and Moone stood still, &c. I am perswaded it would trouble their best Expositor. But if we will vnderstand it to haue principall respect (as in truth it hath) to the [Page 69] Churches deliuerance from the spirituall Babylon, from the slauery of the Diuell, and the rage of Anti­christ; by the first and second comming of our Sauiour Iesus Christ: it will then be easie, through the helpe of Gods holy Spirit, to shew you that these Allegories and Aenigmaticall expressions, which are so hard to the Iewes, and some misbeleeuers, are plainely vnridled to vs, who beleeue Redemption by the Sonne of God.

This Song is to be sung historically, in memory of our deliuerance by the first comming of Iesus Christ, and prophetically for a comfortable remembrance of a per­fect deliuery assured vs at [...] comming. Both which commings, to those who by the eyes of faith can apprehend the manner of them, will appeare no lesse glorious then they are here described by way of Allusion.

But least Chusan and Midian, being names of Na­tions, sometime temporall enemies to the Iewes, may seeme impertinent to these times, you must know that all the Names of Persons or Places vsed in the old Testament, were giuen for the sake of those things which they typified more then for their owne: and do [...] therefore more properly expresse their natures. So, in this place; Chusan signifying darke, blacke, or cloudy; and Midian which is interpreted of condemnation, or of iudgement, better agrees to those spirituall Aduersaries whom they prefigured; then to those people who were litte­rally so called: For none are so fitly termed people of Dark­nes, or Condemnation, as the members of Anti-christ.

The Song.

[...] LOrd, thy answere did I heare, [Page 70] And I grew therewith afraid. When the times at fullest are, Let thy worke be then declar'd: When the times Lord full doe grow, Then in anger mercy show. [...]

The Almighty God came downe,
He came downe from Theman-ward,
The eternall holy- One, Selah.
From mount Paran forth appear'd.
Heau'n couering with his raies,
And earth filling with his praise.
As the Sunns is, was his light,
From his hands there did appeare
Beaming rayes, that shined bright,
And his power is shrouded there.
Plagues before his face he sent,
At his feet hot coles there went.
Where he stood, he measure tooke
Of the earth, and view'd it well;
Nations vanish't at his looke,
Auncient hils to powder fell.
Mountaines old cast lower were,
For his waies eternall are.
Cushan tents I saw diseas'd,
And the Midian Curtaines quake,
Haue the flouds LORD thee displeas'd?
Did the flouds thee angry make?
Was it else the sea that hath;
Thus prouoked thee to wrath?
For thou rod'st thy horses there,
And thy sauing Charro'ts through:
Thou didst make thy bowe appeare.
And as hath beene by a vowe
To the tribes agreed vnto;
Thou perform'dst thy promise so. Selah.
Thou didst cleaue the earth and make
Rifts, through which did riuers flow:
Mountaines seeing thee did shake,
And away the flouds did goe.
From the deepe a voice was heard,
And his hands on high he rear'd.
Both the Sunne and Moone did stay,
And remou'd not in their spheares:
By thine arrowes light went they,
By thy brightly-shining speares:
Thou in wrath the land did'st crush,
And in rage the Nations thresh.
For thy peoples safe reliefe,
With thy Christ for ayd went'st thou,
Thou hast also pierst the Chiefe,
Of the sinfull houshold through.
[Page 72]And displaid them, till that bare,
From the foot to necke they were. Selah.
Thou, with weapons of their owne,
Didst their armies Leader strike:
For, against me they came downe,
To disperse me whirle-winde-like.
And they Ioy in nothing more,
Then vnseene to spoile the poore.
Through the Sea, thou mad'st a way,
And did'st ride thy horses where
Mighty heapes of waters lay.
I thereof report did heare:
And the voice my bowels shooke,
Yea my lippes a quiu'ring tooke.
Rottennesse my bones possest,
And a trembling ceazed me,
I that troublous day might rest.
For, when his approches be
Vp vnto the people made,
Then his troupes will them inuade.
Bloomelesse shall the fig-tree be,
And the vine no fruit shall yeeld,
Fade shall (then) the oliue tree;
Meat shall none be in the field:
Neither in the fold nor stall▪
Flocke, or heard, continue shall.
Yet the LORD my icy shall be,
And in him I will delight▪
In my God that saueth me;
God the LORD, who is my ought.
And so guides my feet, that I,
Hinde-like, walke my places high.
FINIS.

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