THE SONGS OF The OLD Testament, Translated into English Measures, preserving the Natural Phrase and genuine Sense of the holy Text: and with as little circumlocution as in most prose TRANSLATIONS.  
To every Song is added a new and easy TUNE, and a short Prologue also, delivering the effect and Use thereof, for the profit of unlearned READERS.  
By GEORGE WITHER.  
Cum privilegio & permissu Superiorum.  
LONDON, Printed by T. S. 1621.   

TO THE MOST Reverend Father in God, GEORGE, by the Divine Providence, Lord Arch bishop of Canterbury, Primate, etc. and to the rest of the most Reverend Archbishops.  
To the Reverend Fathers also, the L. Bishops, and to all other the devout Pastors and Superintendents, of the Churches of Great Britain, and Ireland.  
GEORGE WHITHER, their humble Servant, wisheth all increase of Spiritual graces: and to their Christian disposure, submits Himself and this Endeavour.  
Most Reverend Fathers, etc.  
THe many pious Instructions, and Christian Pledges, which I have at your hands, and by your means received of our holy Mother the Church, have so oft informed me, in that Wherewithal a young man ought to cleanse his way; and so much confirmed me in the comfortable study thereof: That (howsoever the vain inclinations of youth tempted the contrary) I was ever conscionably fearful of trifling away all my first age, in the pleasures of Sensuality. Yea, so often have you rung in my ears that gracious and most serious Memorandum of the holy Ghost; Remember thy Creator in the days of thy youth, etc. That (more often than I should have been) I was thereby put in mind, both to contemplate the works and mercies of the Almighty: and to endeavour also (as the slenderness of my understanding, and the frailties of my years would give leave) so to employ myself, 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 myself) would make a little recompense for those many days, my youth and the temptations of the world, would force me idly to consume.  
And I thank God; somewhat hath been already effected, which (notwithstanding my own personal unworthiness) the Church hath vouchsafed with a motherly approbation, both to receive at my hand, and by her reverend Authority to deliver over also unto others: Whereby I have been encouraged, to proceed according to those beginnings, and (as a testimony as w●ll of gratitude, as of obedience) now to consecrate unto the use, of good men, and in the name of your RRces ces this; the little gain of my one Talon. Being a metrical Translation of those sacred Canonical Songs dispersed in the Old Testament, and anciently used to be sung by the Primitive Churches: My Thankfulness it witnesseh in this; that I offer up the best fruit of my labours unto those, by whom I was first taught how to be so employed: and my obedience is also testified, both in thus submitting it unto your grave Censures, and in having thus, according to your desires, employed my poor faculty in the service of the Church. For neither by any vainglorious humour of my own, nor by the motion of any giddy Separatists, but by some of you, was I first called and encouraged to this work. In the performance whereof, I have been ever mindful of that Religious reverence, which was fit to be observed in so weighty an undertaking. And I hope, I have so effected the same; as God's Majesty may be praised in it, your RRces, pleased with it, good Christians benefitted by it, and my own soul receive comfort therein.  
The liberty I have taken, and the manner of my proceeding in this Translation hath been little different from that, which (in my Preparation to the Psalter) I professed to use in the Translation of the Psalms; and I doubt not, but the greatest fault which shall be discovered therein, upon notice given, may be asoone (almost) amended as found out.  
That to the glory of God they may be sung either in public, or in private, as your RRces shall see cause; I have endeavoured to procure from some of our b●st Musicians, such Notes as (being easy, and proper to the matter) might the more accommodate them, for the praise of God, according to the laudable custom of singing now in use. Moreover; that such as are delighted with those Exercises, may not make mere sensual Music, but express melody both acceptable to God and profitable to themselves, by knowing the Use, and meaning of what they sing. I have (according to the Truth, and agreeable to the doctrine of the Ancient Fathers) prefixed a brief Prologue before every Song. Wherein I first show the general meaning and scope of it, according to the literal Sense: then, how in the spiritual and most principal Sense, it hath respect to the Mysteries of our Christian Religion; and that each Song doth appertain unto us, upon 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 themselves, is so evidently and particularly declared, as I hope it will be well perceived, it was not my own idle fantasy which directed me.  
This your RRces do well know, and how the use of these Hymns hath been continued in the Primitive Churches; yea, and retained even to this day in many Congregations, as not impertinent to us of the last Ages. And to me it seemeth they never were (all at once) so much useful, 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 use, according to the kind of Music now best approved of for subjects of this nature; And seeing also, they are both desired, and may without any known inconvenience be generally admitted of: I doubt not but you will be pleased to recommend the practice 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 overmany which (as they think) the Church already hath. Nevertheless; You, who by your experiences find, that the humane nature in all things requires variety, to keep it from loathing; and by your spiritual knowledges are assured, that God provides for his Church, neither more nor less of any thing than shall be requisite. Even you also know; that these are not to be accounted a vain, or burdensome addition to our Psalms: especially when the Apocryphal Inventions of m●n may there have place.  
And when these shall be compared with those Measures we have hitherto made use of in our devotions, I doubt not (seeing the matter is of the same Authority) but the manner of expressing it shall make this no less worthy of entertainment then that; (and though I should say more worthy, I think it were no arrogance.) For (if I mistake not) as naturally have I expressed the sense of these Songs, and as plainly as most prose Translations have yet done. And, if any indifferent man, who knows the Poesy and power of the English tongue may be my judge; I assure myself, he will censure the expression to be such, as that it shall neither be obscure to the meanest capacities, nor contemptible to the best judgements: but becoming the purpose it was intended for. I have not leapt on a sudden into this employment; but in studies of this nature have now consumed almost the years of an Apprenticeship. And if it be well weighed: First, how full of short sentences and sudden break off, such like scriptures are: Secondly, how frequently these particles For, But, and such like, which are graceful in the Original, will seem to obscure the dependency of sense in the English phrase, if they be not carefully needed: Thirdly, how harsh the Music will be, if the Pauses be not usually reduced unto the same place, which they have in the first Stanza of each Song: Fourthly, how many other differences there must be between this kind of Lyrical verse and what is smoothed only for the reading: Fiftly, how the Translator is tied to make choice, not of what is easiest, but of that kind of verse which may become best the nature of every Song: Sixtly, how he is bound not only to the Sense, but to the very words (or words of the same power) which another hath used: Lastly, how beside all this strictness, he is even in conscience also constrained, so to express things by circumlocution (when he shall be forced to it) as that, although his phrase be of the same power, it will not be warrantable unless it be so also done, that the manner of speaking, peculiar to these writings, may be all the way perceived by those understanding Readers who are acquainted therewith. I say, If all these circumstances be well considered (and how difficult they make it, to close up every Stanza with a Period, or some such point as the voice may a while decently pause there) I am both persuaded a work of of this nature, would neither be hastily adventured upon again by any other; nor my labour herein be altogether disesteemed: who have been mindful of all those, & many other particulars, considerable in such a business.  
And now; that it may be finished with more exactness, than my own industry is able to add unto it.  
(If in any part of these Songs the genuine Sense be not yet well expressed,) upon reason given, and the l●st notice vouchsafed from any of your RRces, after the view of this; I shall be ready to amend it, according to your directions. Or if the Tunes have not w●ll suited the nature of them; Those who have formerly bestowed their pains (and many other also) will be liberal of their best Art, more to apt them for the glory of God. For, although this Book 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 private devotions: Yet, knowing these undertake can never be too perfect, I have purposed this Impression for no other end, but to be distributed among your RRces, and my other special friends. That if there be any oversight committed, or aught necessary omitted in them; it might be reform and supplied in the next Edition, by warning and instruction from some of You.  
But, I hope it shall not be found very defective; And in my Epistle to make answer unto those many objections, which vulgar understandings will be apt to frame against this undertaking; I think it also needless. Because you, to whom (only) I at this time prefer it, are all sufficient enough without information from me, to perceive how frivolous those doubts and cavil be, which the weakness of such are apt to invent.  
And if your RRces be herewith satisfied, I value not how the wits of our age shall censure the Style I have used; 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 becoming a wanton Sonnet; yet in these Lyrics, in the natural strain of these Poems, in the power of these voices, and in the proprieties befitting these spiritual things, their sensual capacities, are as ignorant as mere Idiots: and had it the Poetical phrases they fancy, I should hate it; or were it such as they might praise, I would burn it.  
That which I fear will be the greatest blemish to this labour; is, my own indignity. For I must confess, I am the more unworthy to be employed in these holy things: Seeing I am none of those, who are allowed to intermeddle with the Mysteries of our Christian Sanctuary. Nevertheless, if what I have performed be allowable in itself, and by your approbations once consecrated to a holy Use, doubtless (if no man's Will stand for a Reason) it shall be no less available, then if some eminent Father of the Church had laboured therein. And whensoever it shall be again undertaken, this I am certain of; No man will go about it with a heart more desirous to be rectified, or more fearful to offend against the Matie of these Scriptures.  
And I trust no man will envy me the honour of this employment: For, though it be no mean contentment to a Christian (whose soul is touched with the understanding of these things) to be any way an instrument of God's glory, yet (if we tru●ly consider it) that which I have aspired unto thereby, 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 than a hewer of wood, or a drawer of water, for the old Sacrifices, was in comparison of the Levite, who offered on the golden Altar.  
God knows with what mind I have proceeded in this endeavour; and therefore Reward and Acceptation from above the Sun I am certain of. But the course of things below the Sun, I have 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 have seen under the Sun, that the race is not to the swift, nor the battle to the strong, nor yet bread to the wise, nor riches to men of understanding, nor favour to men of knowledge; but time and chance cometh to them all.  
If my pains shall be aiudged unnecessary, yet my comfort is, I have only spent my own means about it, and not under the colour or pretence of being employed, fed myself fat on the patrimonies of the Church, without effecting (or so much as intending) any thing to her advantage. And if it be thought profitable; that profit shall be gained without hindrance to any other man's preferment. For I never intend (though my necessities were more importunate) to petition for so much as a lay-Prebend in recompense of my labours. Only your benediction, your loves, & your holy Prayers, next unto God's glory, is my principal aim. And seeing neither the manner of my education, nor the course of my life, nor the performance of this work (though I will not justify myself) can yet appear to be such as may disparage the Church to receive these endeavours at my hands: So much confidence have I in your Fatherly dispositions towards all well affected persons, of what outward condition soever they be, that I am verily persuaded you would not for a few oversights, slight all my pains; 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 unto your RRces. Which if you please to do, I shall ever acknowledge myself obliged for your Christian respect, and study such things, as (perhaps) will make me hereafter more worthy of your esteem.  
So, presuming that if I have delivered Reason, it shall be with your Wisdoms, every whit as Authentic as if I had begun, continued, and ended this Epistle with the Proverbs, or overworn Sentences of old Authors: I humbly wish (according to the custom of my Country on this day) a happy NEW-YEAR to all your RRces, and to the whole Church, in her several affairs, a most prosperous success.  
january 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. etc. 
15  4 The Song of Hannah. 
24  5 Nehemiahs' Prayer. 
29  6 King lemuel's 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' Thanksgiving. 
53  12 The Prayer of Daniel. 
59  13 The Prayer of jonah. 
6●  14 The Prayer of Habakkuk. 
6●    

THE First song of MOSES. Exod. 15.  

The Argument and the Use.  
THis Song (as appears in the history of Israel's delivery out of Egypt) was sung by Moses and the people, to the praise of God, for their wonderful preservation; and the severity which he used against their enemies the Egyptians, in the red Sea. Wherein, they glorify the Lord for his Power, his Knowledge in war, his Majesty, his incomparable Deity, his Sanctity, his awfulness, his Fame, his marvellous Acts, and the eternity of his Kingdom. Moreover, they here set forth the malicious violence of their adversaries, before their destruction, the sudden ruin of those that were destroyed: with the terror, which this overthrow should strike into their surviving enemies. And lastly, they do at once prophecy, 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 every Christian Congregation, as by Moses, and the jews. For, this preservation of theirs, was a type of our deliverance from the bondage of our Spiritual Adversaries. Pharaoh, which (in the original tongue) signifieth Vengeance, (being Mystically and anagogically considered) was a Type, both of Antichrist, a temporal adversary of the Church; and of our enemy the Devil, who pursues to overthrow us in our voyage towards heaven, which was also in a third sense figured by the land of Promise. Pharaohs host, signifieth all kinds of persecutions, sins, and temptations. The Red Sea, which we pass through, and wherein they are drowned, meaneth our Baptism, 1 Cor. 10.2. By Palestine, and Canaan, which were names of the promised Country, before the Church was removed thither, (and which the holy-Ghost here saith, shall grieve, and faint, at the news of our regeneration) are those understood, who have falsely and wrongfully usurped the privileges belonging to the faithful congregation. By the Dukes of Edom, with the Princes of Moab, (who are said to tremble at this delivery) all the several powers of the kingdom of darkness are understood.  
Now every good Christian, may (at any time) sing this Hymn to the praise of his Redeemer and in memory of the Churches (with his own particular) deliverance from the slavery of Sin and the Devil. Yea, and not unfitly upon some temporal deliverances. But it will be indeed most properly used, both in public and private, after the administration of Baptism: Seeing the passage through the Red Sea, and the destruction of the Egyptians 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 unto the LORD, and spoke, saying:  
NOw to the Lord my song of praise shall be, Who hath a most renowned triumph won: This is the Lord that makes me strong, For in the sea, the horse and horseman he, Hath both at once together overthrown. He is my safety and my song; My God for whom I will a house prepare, My Father's God whom I on high will rear.  

Well knows the LORD to war what doth pertain;  
And for that reason is the LORD his name:  
He, Pharo'hs' Charr'ots, and his armed Train,  
Amid the Sea ore'-whelming overcame.  
He, in the Ruddy-sea hath drowned,  
His Captains that were most renowned:  
The deeps a covering over them hath thrown,  
And to the bottom sunk they, like a stone.   

LORD by thy power thy right hand's famous grown,  
Thy right hand LORD, thy foe destroyed hath;  
Thou by thy glory hast thy Foes o'erthrown;  
And stuble-like, consumest them in thy wrath.  
Thou by thy nostrils angry blast,  
The waters backward driven haste  
And (rolled on heaps,) the billows and the flood,  
In middle of the Sea, congealed stood.   

I will pursue them (thus the Foe did cry)  
I will o'ertake them and the spoil enjoy;  
My pleasure on them, now fulfil will I;  
With sword unsheathed my hand shall them destroy.  
Then with thy breath thou didst but blow;  
And over them the Sea did flow:  
Where they, the mighty waters sank into,  
As we may see a piece of lead will do.   

LORD, who like thee among the gods is there?  
In holiness, so glorious who may be?  
Whose praises, so exceeding dreadful are?  
Or who in doing wonders i● like thee?  
Thy right hand thou aloft didst rear,  
And in the earth they swallowed were:  
Whilst thou, didst by thy mercy, forward lead,  
This people, whose redemption thou hast paid.   

Them, by thy strength, thou hast been pleased to bear  
Unto a holy dwelling place of thine:  
The Nations at report thereof shall fear,  
And they shall grieve, who dwell in Palestine.  
On Ed●ms Dukes will horror fall;  
Yea Moabs mighty Princes shall  
With trembling shake, when they of this hear tell:  
And they shall faint that do in Canaan dwell.   

By that great power, which in thine Arm● thou hast,  
Let fear and terror upon them be brought:  
Stone-quiet make them till thy people pass;  
LORD, till this people pas, which thou hast bought.  
Then, to thy hill, let them repair,  
LORD plant them there, where thou art heir:  
e'en where thy place of dwelling is prepared,  
That holy place, which thine own hands have reared   

The LORD shall ever, and for ever reign,  
No ending, shall his large dominion know;  
For, when as Pharaoh down into the Main  
Did with his Charr'ots and his Horsemen go,  
The LORD the waves did then recall,  
And brought the sea upon them all;  
Whilst, through the place where deepest waters lie,  
The seed of Israel passed over dry.     

THE Second Song of MOSES. Deut. 32.  

The Argument and Use.  
THis Song is found in the 32. chap. of Deut. and was written by the commandment of God, to be kept in the Ark of Covenant, for a testimony against the people of Israel, when they should forget God's benefits, and rebel against him: As it is there foretell, and as appears in the 31. Chap. of the foresaid book. Now, the holy Prophet having after his Exordium, (wherein he calleth heaven and earth to witness) made a Narration of the Jews perverseness; He prophesieth of three principal things in this Hymn. First, of their future Idolatry with their punishment for it. Secondly, of their hatred to Christ, with their final Abjection. And lastly, of the grace which should be vouchsafed unto the Gentiles.  
And in this triple-prophecie, there are also many particularities laid down, as considerable. First, how perfect, how wise, how faithful, and how just God is in his own nature. Secondly, how unreasonably perverse his people were. Thirdly, how nevertheless, God was loving, and heaped upon them innumerable benefits (some of which are here reckoned up.) Fourthly, how ingratefully, and devellishly they still requited him. Fiftly, how he punished them with grievous plagues, but forbore a while their final overthrow, to await their repentance. Sixtly, how respectless they should be of all this favour; and what horrible inhumanities' they should be guilty of. Seaventhly, how mindful the LORD would be of their obstinacy; how suddenly he would ruin them; how safe they should be, who professed the true God, when his enemies were visited; how unable those should be to help them in whom they had trusted; how severe, and irrecoverable the judgement should be; how certain, in regard the LORD had sworn it; and how all this should turn to the advantage of his Elect.  
The Use which we are to make of this Song; is to repeat it often, in remembrance of God's justice and Mercy: and to put ourselves in mind, by the jews example, how severely God will punish such as continue obstinate in their sins. For, every man (if he would consider it) shall find that he in his own particular, hath received as much favour from his Redeemer, and as unthankfully requited it. This Song ought also to stir us up to a better consideration of our own estate: and as St. Paul counselleth; If God hath not spared the natural branches, take we heed lest he spare not us. Rom. 11.21. Yea, when we shall read or sing this Hymn (which is left as well for our use, as for the jews) let us as St. Paul adviseth, in the forenamed Chapter, Meditate the goodness and severity of God; on them which fell severity; but towards us goodness, if we continue in his goodness, and that otherwise we shall be cut off.   

The Song.  
And Moses spoke in the ears of all the Congregation of Jsrael; the words of this Song, until they were ended, etc.  
TO what I speak, an ear O heaven's lend, And hear oh earth what words I utter will, Like drops of rain, my speeches shall descend, And as the dew, my doctrine shall distil, As doth the rain that showreth small on tender flowers, And as upon the grass do fall the greater showers, For I the LORD'S gre●t name will publish now. Unto our God the glory render you.  

He is that Rock, whose Works perfection are;  
For all his ways with judgement guided be:  
A God of truth, from all wrong-doing clear,  
A truly just, and righteousone is Herald  
Yet they with spots themselves defiled,  
Unlike his Sons;  
And are a race of crooked, wild,  
And froward ones.  
Unwise and foolish nation, dost thou so  
Thyself unto the LORD ungrateful show?   

Thy Father, and Redeemer, is not he?  
Hath he not made, and now confirmed thee fast?  
Oh call to mind the days that older be,  
And weigh the years, of many Ages past,  
Thy Father will, (if thou desire)  
Inform thee well;  
Thy elders, (when thou shalt inquire,)  
Can also tell  
How, the most high did Adam's Sons divide;  
And shares for every Kindred did provide.   

How, he the Nations Limits did prepare,  
In number with the Sons of Israel,  
The LORD had in his people then his share;  
And jacob, for his part allotted fell.  
Them, in a desert rude, he found,  
Possessed of none:  
A place of terror, and a ground  
Vast and unknown.  
He taught them there, he led them far and nigh:  
And kept them as the apple of his eye.   

e'en as an Eagle, to provoke her young,  
About her nest doth hover here and there;  
Spread forth her wings, to train her birds along;  
And sometime, on her back, her younglings bear:  
Right so, the LORD conducted them,  
Himself alone,  
And for assistant, there with him  
Strange God was none:  
Them, on the Highlands of the earth he set,  
Where they the plenties of the fields might eat.   

For them he made the Rock with honey flow,  
They sucked out oil from flints, and they did feed  
On milk of sheep, on butter of the Cow,  
Fat lambs and goats, and rams of Bashan breed;  
Of wheat he gave them for their food,  
The fullest feed,  
And they did drink the purest blood  
The grape did bleed.  
But, herewithal; unthankful Israel,  
Soon fat became, and spurned with his heel.   

They waxed fat, and gross, and covered o'er;  
And than their God and Maker did forsake:  
Their Rock of health regarded was no more,  
But with strange Gods him jealous did they make:  
Yea, they with what was most abhorred,  
His wrath entice;  
To devils (not unto the LORD)  
They sacrifice:  
To gods unknown, that new invented were,  
And such, as their forefathers did not fear.   

They minded not the Rock, which them begat,  
But have forgot the God that formed them hath,  
Which, when the LORD perceived, it made him hate  
His sons and daughters, moving him to wrath.  
I will, to mark their end, (saith he)  
Obscure my face;  
For they, unfaithful Children be,  
Of froward race:  
My wrath, with what was not a God they moved;  
And have mine anger, with their follies proved.   

But, by a people, without being (yet)  
Their jealous wrath, will I provoke for this,  
And by a foolish nation make them fret,  
For in my wrath a fire inflamed is;  
And to the depth of hell it shall  
Devouring go,  
Earth with her fruits and mountains all  
Consuming to.  
In heaps, I mischiefs will upon them throw,  
And shoot mine arrows, till I have no more.   

With hunger parched, and consumed with heat,  
I will enforce them to a bitter end,  
The teeth of beasts, upon them I will set,  
And the envenomed dust-fed, Serpent send.  
The sword without, and terror grim  
Within shall slay,  
Young men, and maids, the babe and him  
Whose hair is grey:  
Yea, I had vowed to spread them here and there,  
Until that men forget they ever were.   

But this, the Foe compelled me to delay,  
Lest that their Adversaries prouder grown,  
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 Counsel is:  
And never will their dulness, come  
To judge of this.  
Oh! would their wisdom, this might comprehend;  
And that they would consider of their end!   

How should one make a thousand runneaway?  
Or two men put ten thousand to the foil;  
Except their Rock, had sold them for a pray;  
And that the LORD, had closed them up the while?  
For with our God their God compare  
They never may,  
And if our foes the judges were,  
Thus would they say:  
But, they have Vines of those that Sodom yields,  
And such as grow within Gomorrha fields.   

The Grapes are gall (that grow upon their vine)  
Their Clusters, are extremely bitter all,  
Yea, made of Dragon's venom is their wine;  
And of the cruel Asps infectious gall.  
And may I this forget to bear  
In mind 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 ruin, near at hand is come,  
Those things, that must befall them, haste will make:  
For sure, the LORD shall give his people doom,  
And on his Servants will compassion take.  
Yea, when he sees, their strength is all  
Bereft and gone;  
And they shut up in prison, shall  
Be left alone:  
Where are their Gods, become (than will he say)  
Their Rock on whom they did affiance lay?   

Who eat the fattest of their sacrifice?  
Who, of their drink oblations, drank the wine?  
Let those unto their succour now arise,  
And under their protection them enshrine.  
Oh! therefore now, consider this,  
That I am He;  
That I am He, and that there is  
No God with me.  
I kill, and make alive, I wound, I cure:  
And there is none, can from my hand assure.   

For, up to heaven I my hand do rear,  
And (as I live for ever) this I say,  
If once I whet my sword, that sparkles clear,  
And shall my hand to acting vengeance lay;  
I will not cease, till I my foes,  
With vengeance quite,  
Nor till I have repaid all those  
That bear me spite.  
And in the blood, which I shall make to flow,  
I'll steep mine arrows, till they drunken grow.   

My sword shall feed on flesh and blood of those,  
That either shall be slain, or kept in thrall,  
When I begin to quit me of my foes.  
Then, with his people joy you kindreds all;  
For he their blood (that serve him) will  
With blood pursue;  
And all his foes repayeth still  
With vengeance due.  
But, to his land will mercy showing be,  
And those that are his people pities Herald     

THE Song of Deborah and Barak. judges 5.  

The Argument and Use.  
IN the book of judges, Chapter 4. you may read, that the overthrow given to Sisera (by Deborah and Barak) occasioned this Song of deliverance; and therefore, referring you thither to be informed concerning the particular circumstances; I will here, show you the general scope of this Hymn, to be a Thanksgiving, for a great overthrow, gotten on their enemies. Wherein many things are remarkable. First, in their Introduction, attributing the glory to God, (and inciting all Potentates of the world to consider it) they set forth with what Majesty the LORD came to their deliverance. Secondly, the excellency of the benefit received, is illustrated, by the great desolation they were formerly in▪ the little means they had to protect themselves, and the happy tranquillity which they should afterward enjoy. Thirdly, they show the cause of their former distress, to have been Apostasy from God. Fourthly, they memorise those, who were forward in that just war, and upbraid such as drew back in so good a cause. Fiftly, they declare what powerful enemies they had; and what miraculous assistance God vouchsafed. Sixtly, a curse is denounced against such as refuse to fight the LORDS battles; and She is blessed who was the happy Instrument of their delivery. Lastly, here is a description of the manner of Siserah's death, an Ironical expression of the Adversary's vain hope of prevailing, and a prophetical imprecation, that all God's enemies may so perish, to the advancement of his Church.  
It is observed by the Ancients; that there is no Song mentioned in the Old or New Testament, but it was composed upon some extraordinary benefit or deliverance, which the Church received: and that in all the songs of the old Testament (especially) there is (beside the plain literal sense) some Mystery of the Christian Religion prophetically aimed at, covertly or openly, under the passages thereof. And therefore, this Song is not only to be sung of us Christians, to glorify God in memorizing his protecting our mother the Church, among the jewish Nation, in her Infancy: But, we are to use it also, as a thanksgiving for every particular deliverance, which is vouchsafed to the visible Church in these times. As in memorial of our miraculous preservation, in the year 1588. when our Princely Deborah (the Queen of this kingdom) gave an overthrow to the Spanish Sisera: For then, the powers of heaven apparently fought against him (as it is said in this Song.) The Sea, more terrible than their brook Kishon, swept most of them away: And even then (as the mother of the Cananitish commander, is here scoffed at by Deborah, for her vain expectation: So, the whore of Babylon (who was mother to that other Sisera) in vain longed to behold him return a conqueror: till being ridiculously confident of the spoil; she was by the true Church laughed to scorn for her presumption. And then also; this prophetical imprecacation (which) we find in the Epilogue of this Song) was partly fulfilled. Thine enemies oh LORD shall perish; but they that love thee shall be as the Sun when he riseth in his might. For, as the first Sisera was shamefully ruined by a woman: so, God gave that last Sisera (with his seeming invincible 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 Sun shineth over at midday.  
This Song (as I said before) would properly be sung also upon many other deliverances which the Church hath or may have. As for that of the powder-Treason and such like. For were it not that I should be over-large in my Prologue to this Song, I could make it very probable, how the holy Ghost, was so far from making this Hymn to fit the jews after that victory only; as that the names therein mentioned, do well enough express any that are, or shall be Instruments against the peace of God's Church, or for the protection thereof.   

The Song.  
Then sang Deborah, and Barak the son of Abinoam on that day▪ saying:  
SIng praises to the Lord That Isre'l to acquit, The people of their own ac-cord Went forth unto the fight: You Kings give ear, you Princes hear, I to the Lord will raise My voice aloud, and sing to God The Lord of Isr'ell praise.  

LORD, when thou went'st from Seir,  
When thou lef'st Edom field;  
Earth shook, and heaven dropped there,  
The Clouds did water yield,  
LORD, at thy sight a trembling fright,  
Upon the Mountains fell:  
And at thy look, Mount Sinai shook,  
LORD God of Jsrael.   

Erewhile in Shamghar's days,  
Old Anah's valiant son,  
And late in Jaels' time, the ways  
Frequented were of none;  
The passengers were wanderers  
In crooked paths unknown;  
And none durst dwell, through Jsrael  
But in a walled town.   

Until I Deborah ' rose.  
I rose a mother here  
In Jsr'el, when new Gods they chose  
That filled their gates with war.  
And they had there nor shield nor spear,  
In their possession then;  
To arm for fight, one Israelite,  
'Mong forty thousand men.   

My heart's affection, set  
On Israel's Leaders is;  
Who with the willing people met,  
Oh praise the LORD for this.  
Sing all of ye, who used be,  
To ride on Asses grey:  
All you that yet in Middin si●,  
Or travail by the way.   

Where they their water drew,  
Those places being clear  
From noise of Archers; Let them show  
The LORD's uprightness there.  
Through Jsrael all, the hamlets shall  
His righteousness record:  
And down unto the gates shall go,  
The people of the LORD.   

Rise Deborah, arise,  
Rise, rise, and sing a song,  
Abinoams' son, oh Barak rise;  
Thy Captives lead along.  
By him made thrall, their Princes all,  
To the survivor be,  
To triumph on the mighty one;  
The LORD vouchsafed me.   

A root from Ephraim,  
'Gainst Amaleck arose,  
And of the people next to him,  
The Beniamites were those.  
From Machir, where good leaders are,  
Came well experienced men:  
And they came down from Zabulon  
That handle well the pen.   

With Deborah did go  
The Lords of Isachar,  
e'en Isachar; and Barak to,  
Was one among them there;  
Who forth was sent, and down he went,  
On foot the lower way.  
In Reuben there, divisions were,  
Great thoughts of heart had they.   

The bleating flocks to hear  
Oh wherefore didst thou stay?  
In Reuben there divisions 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 keep themselves away:  
These people are, who fearless dare  
Their lives to death expose;  
And would not yield 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 Stars from out the heavens fought,  
'Gainst Sisera they strove:  
They in their course, and some with force,  
Away brock Kishon drove;   

Old Kishon, that was long  
A famous Torrent known.  
Oh thou my soul, oh thou the strong  
Hast bravely trodden down!  
Their horses by their prancing high,  
Their broken hooves did wound;  
Those of the strong, that kicked and flung,  
And fiercely beat the ground.   

A curse on Meroz lay,  
Cursed let her dwellers be;  
The Angel of the LORD, doth say,  
Extremely curse it ye.  
The cause of this accursing is,  
They came not to the fight,  
To help the LORD, to help the LORD,  
Against the men of might.   

But jael, Heber's Spouse,  
The Kenite, blest be she,  
More than all women more than those,  
That use in Tents to be.  
To him doth she, give milk when he  
Doth but for water wish:  
She butterfets, and forth it sets  
Upon a Lordly dish.   

Her left hand reached a Nail,  
A workman's hammer straight  
Her right hand takes, and therewithal,  
She Sisera doth smite.  
His head she took, when she had struck  
His pierced temples through;  
He fell withal, and in the fall,  
He at her feet did bow▪   

He at her feet did bow,  
Whom falling life forsook;  
And Sisera his mother now,  
Doth from her window look.  
Thus cries she at the lattice grate,  
Why stays his Charr'ot so,  
Returning home? oh wherefore come,  
His Charr'ot wheels so slow?   

Therewith her Ladies wise,  
To her an answer gave;  
Yea, to herself, herself replies,  
Sure sped, saith she, they have.  
And all this while, they part the spoil;  
A damsel one or two  
Each homeward bears, and Sisera shares,  
A particoloured prey.   

A pray discoloured trim,  
And wrought with paintings rare:  
Wrought through; and for the neck of him  
That taketh spoils to wear.  
So LORD, still so, thy foe's overthrow,  
But who in thee delight,  
Oh let them be, sun-like, when he  
Ascendeth in his might.     

THE Song of HANNAH. 1 Samuel 2.  

The Argument and Use.  
HAnnah, the wife of Elkanah, being barren, and therefore upbraided, and vexed by Peninnah her Husbands other wife; prayeth unto the LORD for a Son. And, having obtained him (as you may read in 1 Sam. and the second chapter) praiseth God in this Song for being so gracious unto her. And therein diverse things are observable. First, she rejoiceth in God her Saviour, for strengthening her, and giving her the upper hand of her Adversary. Secondly, she declareth the holiness, the singularity, and the unequaled power of God; at a reason, why her enemy should be no more so arrogant. Thirdly, she proceeds to show, how vain her adversary's presumption must needs be, by further demonstrating her Redeemers knowledge, his strength with the certainty of his decrees: and by declaring in some particulars, the works of his Mercy and Justice. Fourthly, she foretelleth the confusion of sinners; the weakness of humane assistance; the destruction of those that resist God; and the glorious exaltation of him, whose advancement the LORD hath decreed.  
The Song every good Christian may sing in a literal sense, with respect to his own afflictions, and the goodness of God, whensoever by reason of his poverty, or any oppression, the uncharitable, proud, and malicious worldling, shall insult over him: If so be he find, himself either outwardly delivered, or inwardly comforted by the spirit of God. But th● Hymn, doth most properly appertain to the whole Congregation; to be sung in the person of the Church. And we shall much injure the meaning of the holy-spirit, if we imagine that in this Song of the holy Prophetess, there is no other cause of it considerable, than the unkindness between her and Peninnah; and the Joy she received by the birth of Samuel. We must then know that Annah (which signifieth Grace, or Gracious) was a type of the Church of Christ: and that Peninnah (which is interpreted Forsaken, or Despised) was a figure of the jewish Synagogue: Seeing without this knowledge, we lose the principal consolations which the Song affordeth us. For, when Annah had obtained her son of God, and entered into consideration of those particulars which had befallen her; She did, by contemplating them, not only foresee what other things should come to pass concerning her Son; the Commonwealth of the jews; and her own Family: but being further enlightened, prophesied also of the Kingdom of Christ.  
By contemplating how Peninnah had triumphed on her barrenness, she foresaw h●w the Synagogue of the jews should boast herself against the Gentiles in their first conversion. By her comfort in the birth of Samuel; she apprehended the Church's joy in the nativity of Christ. By her fruitfulness, and the weakness of Peninnah; she was informed how the spiritual Offspring of the Church should be multiplied, and the children of the Synagogue decrease. Yea, raising her meditations above the first and second objects; she prophetically personates the Spouse of Christ, and delivers a most excellent confession of her Redeemer: In whom all these things are come to pass, as appeared at, and since his manifestation. For, the blessed Virgin Mary in her Magnificat, acknowledgeth many particular sayings of this Song, to be even then fulfilled.  
Moreover, this Hymn, may be sung in our reformed Churches, to comfort us against the pride and arrogancy of the Romish Strumpet. For, though she, Peninnah-like, lately vaunted the multitude of her issue, and upbraided the true Church, as Mother, (only) of a few poor, and obscure Children: Thanks be to God, she that had so many; is now grown feebler. And our holy Mother, hath had seven Children, (even many) that are advanced to be Kings▪ and to sit upon 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 horn is in the Lord advanced high, Unto my foes an answer will I make, Because in thy salvation joy had I. Like thee there is not any holy one, For other Lord without 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 forbear;  
From all presumptuous words for evermore.  
For why the Lord's a God, that each thing knows  
And all that is intended doth dispose.   

Their bow is broken now who were so stout;  
Girt round with vigour, those who stumbled are:  
The full, themselves for bread have hired out,  
Which they have left to do, that hungry were▪  
The barren now, doth seven children own;  
And she that had so many, weak is grown.   

The LORD doth slay, and he revives the slain;  
He to the grave doth bring, and back he bears:  
The LORD makes poor, and rich he makes again:  
He throweth down, and up on high he rears.  
He from the dust, and from the dunghill brings  
The beggar, and the poor, to sit with Kings.   

He rears 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 preserveth Herald  
And dumb in darkness sinners shall remain;  
For, in their strength, are all men strong in vain.   

The LORD, will to destruction bring them all,  
e'en every one, that shall with him contend,  
The LORD from heaven thunder on them shall,  
And judge the world unto the farthest end.  
He shall his King with strength enough supply,  
And raise the power of his Anointed high.     

THE Prayer of NEHEMIAH. Nehem. 1.5.  

The Argument and Use.  
NEhemiah, being in Babylon; and having received intelligence by one of his brethren that came from judea, of the miserable estate wherein jerusalem, and the house of God then stood. The Text saith, he wept at the relation; fasted, and made this prayer unto God, in behalf of the Israelites. In which Prayer, (first acknowledging the Majesty, Justice, and mercy of God) he humbly desireth his importunate suit may have favourable audience: And the sooner to obtain it, (he renouncing all worthiness in his own or his people's merits) confesseth the heinousness both of his, and their offences. Secondly, he urgeth God's promised mercies, upon repentance. Thirdly, he is earnest, in regard they are his own elected people, for whom he prays; and thereupon renews again his petition: The effect whereof is, that God would be pleased to prosper him in the affairs he had in hand, and grant him favour in the King's sight, whom (as by the sequel in the story it appeared) he then intended to solicit; touching the re-edifying of the City and house of God.  
This Prayer, may be (in a literal sense) said, or sung by the Church of God, when in any affair of hers, she needeth the favour of some temporal Prince. Or by any member of hers (in her person) upon a public occasion. Yea, for his particular necessity and in his own person also he may use it when he would desire the goodwill of man, in such things as nearly concern him and his family. And me thinks it should not only beget in us a great hope of good-speed, when we come to God with those words whereunto he hath given 〈◊〉 prosperous success, (as he did to these) but we may be the more confident also in our prayers; when we use those forms of speech, which the holy-spirit hath invented. Moreover, this Prayer, leaving out the two last lines, will serve for a confession of our sins, before any suit which we would present unto the Majesty of God. Or, if we will but alter according to our several necessities; it will serve for a Hymn in many other occasions. As for example, if thou wouldst use it before thou and thy family begin their labour, in stead of the last Distich sing thus: 
And be thou pleased (Oh LOLD) to bless  
Our labours, with a good success.  If thou, with others hast any journey in hand, change it thus: 
And LORD, all dangers keep us from,  
Both going forth, and coming home.  If thou be a commander and leading thy company to the battle; alter it thus: 
And be thou pleased in the fight;  
To make us victors, by thy might.  If it be in a time of great famine, turn it thus: 
And LORD, vouchsafe thou in this need;  
Our soul●s and bodies both to feed.  If thou be a Divine, or Schoolmaster, employed abo●t the instruction of others, and wouldst begin thy exercises with this Hymn, end it thus: 
And grant that we LORD, in thy fear;  
M●y to our profit, speak and hear.  And thus, you may due upon many other occasions, according as your necessity's, and devotion shall move you. But lest the ignorant may think, the Title of the Sons of Jsrael will be improperly applied to us Christians: Or, lest they may imagine, that the mentioning of Gods threatening a dispersion, with his promise of gathering his people again unto his house, will be impertinent to us, or our occasions. For the first, let them read Saint Paul, and he will tell them who are true jews and Israelites. Romans 2.28. and Romans 9.6.7.8. And as for the last supposition. They must know, that every Child of God, may be (in a spiritual sense) said to be dispersed among the heathen, whensoever by his sins, he is driven from the presence of God, and distracted by the several vanities of the world. And as often as he returns by repentance, with hearty prayer, he is brought back from his wandering to be more settled in the Church, which is the place God hath chosen for his Name. And so no part of this Hymn will seem impertinent to us.   

The Song.  
LOrd God of heaven, thou that art, The mighty God, and full of fear●, Who never promise-breaker wert, But ever showing mercy where, They do affection bear to thee, And of thy laws observers be.  

Give ear, and lift thine eyes I pray,  
That heard thy servant's suit may be,  
Made in thy presence night and day;  
For Israel's seed, that serveth thee:  
For Israel's seed; who (I confess)  
Against thee grievously transgress.   

ay, and my father's house did sin,  
Against thy will have we misdone;  
Our dealing hath corrupted been,  
Law, or decree observed we none:  
Not those Commands, which to keep fast  
Thou charged thy servant Moses haste.   

Oh! yet remember I thee pray,  
These words which thou didst heretofore  
Unto thy servant Moses say,  
If ere (saidst thou) they vex me more,  
I will disperse them here and there  
Among the nations every where.   

But if to me they shall convert,  
To do those things my laws contain,  
Though spread to heaven's extremest part●  
I would collect them thence again.  
And bring them there to make repose  
Whereas to place my name I chose.   

Now these thy people are of right,  
The servants who to thee belong,  
Whom thou hast purchased by thy might  
And by thine Arm, exceeding strong.  
O let thine ear LORD I thee pray  
Attentive be to what I say.   

The prayer of thy servant hear,  
Oh hear thy servants when they pray,  
(Who have a will thy name to fear.)  
Thy servant prosper thou to day:  
And be thou pleased to grant that he  
In this man's sight may favoured be.     

THE Song of King LEMVEL. Prou. 31.10.  

The Argument and Use.  
We find this Hymn annexed to the Proverbs of Solomon, and reckoned as part of their 31. Chapter. which hath this title. The words of King Lemuel, etc. (who as some write was Solomon. The Song is Alphabetically in the original, divided into St●nz●'s, answerable to the number, and order of the He●●ew letters and comprehendeth an Admirable description of a good 〈◊〉. In which are three principa●●●h●ngs considerable. First, what advantage her 〈◊〉 receives by her: Secondly, what commend●●● 〈◊〉 she hath ●n herself: and thirdly, what profit th●y bring unto her also at the last. The chief benefits her husband enjoys by her are these: First, he is free from distrust and unquietness of mind: Secondly, he shall not need to live by unjust dealings: Thirdly, he shall be enriched in his estate: and fourthly, to place of honour and esteem in the commonwealth. That which is commendable in her, is twofold: outward industry of the body; and inward virtue of the mind. Her bodily industry, is set forth in diverse particular actions, tending to the providing for, & disposing of her household affairs: in which, her cheerfulness, her providence, her courage, and her unweariednesse, is also applauded. Her inward virtues are, continual love to her husband; liberality and charity to the poor: the government of her tongue, and heedfulness of those courses her household takes. The commodities she herself receiveth hereby are these; her husband is confident in her; she shall have comfort in her labours; her posterity shall bless her; her husband shall praise her above other women; she shall be honoured of the best whilst she lives; and shall have joy after her death.  
This is the Analisis, and in my opinion it is an excellent Marriage-Song, fit always to be sung after the solemnising of those rites. And (perhaps) if men would often use it in their families, in stead of their wanton Sonnets, and drunken Catches, the Music thereof would make less discord there; and instruct some of their wives, to become greater blessings unto them, then formerly they have been.   

The Song.  
WHo finds a woman good and wise, A gem more worth than pearls hath got, Her husband's heart on her relies, To live by spoils he needeth not.  

His comfort all his life is she,  
But, evil none delights to do,  
For wool and flax, her searches be,  
And cheerful hands she puts thereto.   

The Merchant-ship resembling right,  
She from a far, her food doth fet.  
Ere day she wakes, that set she might  
Her maids a task; her household meat.   

A field she vieweth, which she buys:  
Her hand doth plant a vineyard there.  
Her Loins with courage up she ties,  
Her Arms with vigour strengthened are.   

If good her housewifery she feel,  
By night, her Candle goes not out.  
She puts her fingers to the wheel,  
Her hand the spindle twirls about.   

To such as poor, and needy are,  
Her hand (yea both) extendeth she,  
The winter, none of hers doth fear,  
For double clothed her household be.   

She makes her Mantles wrought by hand,  
And silk and purple clothing gets:  
Among the Rulers of the land,  
Known in the gate, her husband sits.   

For sale, fine linen weaveth she:  
And girdles to the Merchant sends.  
Her cloathings, strength and honour be:  
And joy, her latter-time attends.   

She speaks with wisdom, when she talks,  
The law of grace her tongue hath learned.  
She heeds the way her household walks:  
And feedeth not on bread un-earned.   

Her Children rise, and blest her call,  
Her husband thus applaudeth her,  
Oh thou hast far surpassed them all;  
Though many daughter's thriving are!   

Deceitful favour, quickly wears,  
And beauty suddenly decays:  
But if the LORD she truly fears,  
That woman well deserveth praise.   

The fruit her handiworks obtain,  
Without repining grant her that:  
And give her what her labours gain,  
To do her honour in the gate.     

THE First Song of ESAY. Esay 5.  

The Argument and the Use.  
THis Song, you shall find in the fifth of Esay: and the Prophet here, under the similitude of a Vineyard, excellently describes the estate of juda and jerusalem; with what God had done for them. And therein complaineth against his vineyard, because, after the pains bestowed in fencing and manuring thereof (instead of the sweet fruit he expected) it nevertheless brought forth sour grapes. Next, he summoneth their own consciences, (whom he had covertly upbraided) to be judges of his great love and their unprofitableness. Thirdly, he foretells, how he intends to deal with his Vineyard. And lastly, he directly declareth whom he means by the Parable.  
According to this prophetical Hymn, even so hath it fallen out with the Nation of the jews, whether you understand it of them temporally, or spiritually. And therefore we are to make a twofold use of this Ode. First, to memorise thereby the mercy, justice, and foreknowledge of God. His Mercy, in showing what he hath done for his people. His justice, in declaring how severe he is, even to his own vineyard if it continue unfruitful in good works, answerable to his husbandry. His foreknowledge, in relating how those things which we know are come to pass on the jews, were long before revealed by him, unto his Prophets. The second use, is by singing and meditating thereon, to warn ourselves to consider what benefits we have received at God's hands, and to stir us up to be fruitful in spiritual graces and thanksgivings, lest he take away his blessings, and leave us unguarded to be spoiled, and laid waist by our Adversaries, as he did the jews. For; by this Vineyard the holy Ghost did not only mean juda and jerusalem, but every congregation of Christians also, who bearing the face of a visible Church, have heretofore abused or shall hereafter neglect the grace of God. As we may assure ourselves by the destruction of Antioch, Laodicea, Ephesus, and many other particular Churches, who having (after God 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 sour grapes of heresies and uncleanness: Were deprived of their defence, and had both the dews of God's spirit, and the showers of his word, withheld from them, till they brought forth nothing but thorns and briars, the fruits of their own natural corruption.   

The Song.  
A Song of him whom I love best, And of his vineyard sing I will. A vineyard once my love possessed, Well seated on a fruitful hill, He kept i● close immured still, The earth from stones he did refine. An● set it with the choicest vine.  

He in the midst a Fort did rear,  
A Winepress therein also wrought:  
But, when he looked i● grapes should bear,  
Those grapes were wild one, that it brought.  
jerusalem come speak thy thought,  
And you of judah, judges be,  
Betwixt my vineyard here and me:   

Unto my Vineyard what could more  
Performed be, than I have done?  
Yet looking it should grapes have boar  
Save wild ones, it afforded none.  
But go to, (let that now alone)  
I am resolved to show you to,  
What with my Vineyard I will do▪   

The hedge I will remove from thence,  
That what so will devour it may,  
I will break down the walled fence,  
And through it make a trodden way.  
Yea, all of it, I waste will lay.  
None shall to dig, or dress it care  
But thorns, and briars it shall bear.   

The Clouds I also will compel,  
That there no rain descend for this:  
For lo, the house o● Israel  
The LORD of Army's vineyard is;  
And judah is that plant of his;  
That pleasant one, who forth hath brought,  
Oppression, when he judgement sought.  
He justice sought but found therein,  
In stead thereof a crying sin.     

THE Second Song of ESAY. Esay 12.  

The Argument and Use.  
THe Prophet Esay being extraordinarily enlightened with foresight of the mysteries of our Redemption, and having in the eleventh Chapter of this Prophecy, foretold many things concerning the incarnation of Christ, and the excellency of his Kingdom; doth in his next Chapter, foreshow 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 observable. First, that she doth perceive, and to the praise of her Redeemer acknowledge, that although God had formerly afflicted her for sins; yet now, he turns his wrath into consolation. Secondly, that without fear she understands, (and confesseth to others) how God is assuredly become her strength and salvation. Thirdly, she exhorteth all to come and draw the spiritual waters of life from their own Fountains. Lastly, upon consideration of Christ's extraordinary works and miracles, she earnestly stirreth up herself, and others joyfully to sing the praises of him, her Lord and Saviour.  
This Song, every Child of God ought often to repeat, to the honour of jesus Christ, for his gracious redemption of mankind. And seeing the holy Prophet (foreknowing the good cause she should have to make use thereof) hath prophesied that this should be the Church's Hymn, after the manifestation of our Saviour in the flesh: Doubtless, it would be very properly used upon those days, which we solemnize in memory of our Saviour's Nativity, and Epiphany: and upon all such other occasions as the Congregation may have, to give thanks for that great work of our Redemption.   

The Song.  
LOrd I will sing to thee, For angry though thou wast, Yet thou withdrewst thy wrath from me, And sent me comfort haste.  

lo, God's my health; on whom,  
I fearless▪ trust will ●ay,  
For oh the LORD, the LORD's become  
My strength, my Song, my stay.   

And you, with joy (for this)  
Shall water fetch away,  
Out of those wells, where safety is:  
And thus, then shall you say.   

Oh sing unto the LORD,  
His Name and works proclaim▪  
Unto the people bear record,  
That glorious is his Name.   

Unto the LORD oh sing:  
For, wonders he hath done,  
Yea, many a renowned thing,  
Which through the earth is known.   

Sing forth, aloud all ye,  
That do in Zion dwell:  
For lo, thy holy-One in thee,  
Is great, oh Israel.     

THE Third Song of ESAY. Esay 26.  

The Argument and Use.  
THe Prophet Esay, before the people of Israel were led into Captivity, composed this Song thereby to comfort them; that they might with the more patience bear out their affliction, and become confident in the promised mercies of God. First, it informeth them, that the protection of God being (wheresoever they are) nothing less available than a defenced City,) they ought for ever to trust in that firm peace, which they may have in him. Secondly, this Song teacheth them, to confess, that the pride of Sinners must be punished, & how the true Church of Godwil constantly await his pleasure, amid those judgements, and in their chastening, fly unto their Redeemer. Thirdly, seeing the wicked are so evilly disposed, that they will neither repent for favour nor punishment: their confusion is here prophesied, and the peace of the godly promised: who are resolved not to forsake the service of their Lord for any persecution. Fourthly, they sing the utter desolation of Tyrants, and the increase of the Church: whose endurance is illustrated by the pangs of a Child-bearing woman. Fiftly, her deliverance from persecution, with the resurrection of the dead, through Christ is foretold. And lastly, the faithful are exhorted to attend on the LORD their Saviour, who will shortly come to judgement: and take account for the blood 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 themselves, and to encourage one another to be confident in all their chastisements and persecutions, upon consideration of the shortness of the time, and the certainty of their Redeemers coming. They may also when they please make use of it, thereby to praise God for his judgements, for his favour to his people, and for the confirmation of their own faiths in both those.   

The Song.  
A City now have we obtained, Where strong defences are, And God salvation hath ordai'nd, For was and Bulwarks there.  

The gates thereof wide open set;  
Those righteous people who  
The Truth's observers are, may get  
Admittance thereinto.   

There, thou in peace wilt keep him sure,  
(Whose thoughts well grounded be)  
In peace, that ever shall endure,  
Because he trusted thee.  
For-evermore upon the LORD  
Without distrust depend,  
For in the LORD, th'eternal LORD,  
Is strength that hath no end.   

He makes the lofty City yield,  
And her proud dwellers bow:  
He lays it level with the field,  
And with the dust below.  
Their feet, who poor and needy are,  
Their feet thereon shall tread:  
Their way is right that righteous are  
Whose path thou well dost heed.   

Upon thy Course of judgements we,  
Oh LORD attending were,  
And to record thy Name, and Thee,  
Our souls desirous are.  
On thee, my mind with strong desires  
Is fixed in the night,  
And after thee my heart inquires,  
Before the morning light.   

For, when thy righteous judgements are  
Upon the earth discerned  
By those that do inhabit there,  
Vprighnesse should be learned.  
Yet sinners for no terror will,  
Just dealing understand:  
But they continue doing ill,  
e'en in the righteous land.   

Unto the glory of the LORD,  
They will not heedful be:  
Thy hand advanced on high, oh LORD,  
They will not deign to see.  
But they shall see, and see with shame,  
That do thy people spite:  
Yea, from thy foes shall rise a flame,  
That will devour them quite.   

Then LORD, for us, thou wilt procure,  
That we in peace may be:  
Because that every work of our,  
Is wrought for us, by thee.  
And LORD our God, though we are brought,  
To other Lords in thrall:  
Of thee alone shall be our thought,  
Upon thy name to call.   

They are deceased and never shall,  
A farther life obtain:  
They die and shall not rise at all,  
To tyrannize again.  
For to that end thou visited,  
And wide dispersed them haste:  
Until their fame was perished,  
And utterly defac'st.   

But LORD, increased thy people are,  
Increased they are by thee:  
And thou art glorified as far  
As any lands there be.  
For LORD, in their distresses, when  
Thy chastening on them lay:  
They unto thee did hasten then,  
And without ceasing pray.   

As she with Child is pained when as  
Her throws of bearing be:  
And cries in pangs; before thy face,  
Oh LORD, so fared We.  
We have conceived, been pained, and all  
Was for a windy birth:  
The world no safety yields; nor fall,  
The dwellers of the earth.   

Thy dead shall live; they rise again  
With my dead body shall:  
Oh you, that in the dust remain,  
Awake and sing you, all.  
For as the dew doth herbs renew,  
That buried seemed before:  
So earth shall through thy heavenly dew,  
Her dead alive restore.   

My people, to thy Chambers fare,  
Shut close the door to thee;  
And stay a while (a moment there)  
Till past the fury be.   

For lo, the LORD doth now arise;  
He cometh from his place;  
To punish their impieties,  
Who do the world possess.  
And now the earth no longer shall,  
The bloods in her conceal:  
But she, shall be compelled all  
Her murders to reveal.     

THE Prayer of HEZEKIAH. Esay 37.15.  

The Argument and the Use.  
IT is recorded, in the 36. and 37. of Esay, that Senacharib King of Asiria, sent an army against jerusalem; and that Rabshakah his principal commander, not only threatened to take it, but blasphemed also against the power of God. Which when Hezekiah received notice of: it is said, he repaired unto the house of the LORD, and made this Prayer there. Wherein (having by the attributes there given him, acknowledged how able God was to be avenged,) he desires the LORD, both to hear him, and to consider the blasphemy of his adversary. Then, to manifest the necessity of assistance: He urgeth the power of that foe, over those that served not the true God. And as it seems, desireth deliverance, not so much in regard of his own safety, as that the blasphemer, (and all the world) may know the difference between the power of the LORD, and the arrogant brags of Man.  
This Prayer may be used by the Church, whensoever her powerful and open adversary the Turk, or any other Adversary, whom God hath suffered to prevail against false worshippers; shall thereupon grow proud, and threaten Her, also: as if in despite of God he had formerly prevailed by his own strength. And the name of Senacharib may be mystically applied to any such enemy. Moreover, it may serve any of us Christians for a prayer, against those secret blasphemies, which the Devil whispers unto our souls. Or, when by temptations, he seeks to make us despair, and threatens to be our ruin, 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 Enemy, who hath overthrown whole Countries and Nations: and he doth at this day ruin many thousands, with their gods, (even the means whereby they trusted to be safe:) for strength, temporal power, riches, superstitious worships, the wisdom of flesh and blood unsanctified; Moral virtues, worldly policy, Idols, & such like, wherein many put their trust; are the works of men's hands, and may he rightly termed, the gods which that mystical Asirian Prince, and our adversary hath power to destroy.   

The Song.  
And Hez●kiah prayed unto the LORD: saying.  
O Lord of hosts, and God of Isra-el, Thou who between the Cherubins dost dwell, Of all the world thou God alone art King, And heaven and earth unto their form didst bring.  

Lord bow thine ear, to hear attentive be;  
Lift up thine eyes, and deign oh LORD to see  
What words Senacharib hath cast abroad:  
And his proud message to the living God.   

Truth LORD it is, that lands, and kingdoms all,  
Have to the Kings of Ashur been a thrall:  
Yea, they their Gods into the fire have thrown,  
For Gods they were not, but of wood and stone:   

men's work they were, men therefore spoiled them have.  
Then from his power, us LORD our God now save,  
That all the kingdoms of the earth may see,  
Thou art the LORD, and only thou art he.     

Hezekiahs' song of Thanksgiving. Esay 38.10.  

The Argument and Use.  
WE find this Song in the 38. Chapter of Esay, where is set before it this Title. The writing of Hezekiah: King of juda, when he had been sick and was recovered of his sickness. By which, you may perceive the occasion of it: And if you consider the Song itself, many particular circumstances are remarkable; whereby the Author showeth God's mercy to have been exceeding great unto him: First, in respect that he should else have been cut off in the best of his Age (and perhaps, when his sins might have made him ripe, aswell for hell, as the grave.) Secondly, in regard he should never have seen again the Temple of the Lord, to praise him there, with the rest of his people. Thirdly, if he had been then taken away, His dwelling, that is, his posterity, had been cut off (for at that time he had no children) and so he had not lost his life only, but the hope of the Messias, his Redeemer. Fourthly, his disease was so violent and unsufferable, that he thought not to have lived out one day. Fiftly, God delivered him when he was not tormented in body only, but when he suffered also extreme agonies of the Soul. Lastly, the greatness of God's mercy is here praised, in that when be delivered him from the terrors of death; he forgave him also his sins, which were the cause of that sickness. Then seeming to have entered into a serious consideration of all this. He confesseth who they are, that are most bound to celebrate God's praises; and voweth this Deliverance to everlasting memory.  
By our private Meditations, we may use this for a Song of thanksgiving after our deliverances from temporal sicknesses; which is one and the first sense wherein Hezekiah used it. But in the second, and most principal sense, he sung it in the person of the Mystical body; who was by Christ cured of the deadly sickness of sin and death; for Hezekiah, which signifieth helped or strengthened 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 salvation of the LORD, figured our Redeemer jesus Christ. And indeed it is not likely that so good a Prince as Hezekiah, would have been so extremely dejected, if he had apprehended nothing more fearful than his present sickness, with the natural separation of the soul and body; or that it was his never seeing again of God's temporal house, that made him so passionate. For, if that had been a matter worthy such grief, it should have been always so, and then neither he nor any man could have departed this life willingly. But there was a greater mystery in it; yea, if you well consider that this Deliverance herein memorised, was confirmed by one of the greatest miracles (to wit) the Sun going back ten degrees, I think you will then believe that it had respect to some greater thing than the particular recovery of Hezekiah. For that the Sun went really back (and did not appear only so to do) is manifested in these places, 2 King. 20.12. 2 Chron. 32.31. Js. 39.1. for thence I gather, that it was observed in Asiria, and that Messengers were sent from thence to H●zekiah, to know the reason of that wonder: which if we should affirm to be for a sign of Hez●kiahs recovery only; we must confess the sign greater than that which it was sent to signify: whereas if we will understand Hezekiah to be a type of the Church, and that God gave this for a token to assure him that as he should be healed, so he would also send his Son to heal the general infirmity of Mankind: we shall then make the thing figured, proportionable to the figure. For the redemption of Man, being a work much greater than the Sun's retrogradation, it was well worthy of so admirable a Type.  
But I shall make this prologue over-large, or else I would so plainly declare unto you, how Hezekiah was a Type of the Church, how in every circumstance of his sickness he patterned out the infirmity of mankind, labouring under sin; and how naturally that miracle of the Sun's retrogradation represented the sending of Christ to be our deliverer, that you should confess this Song was made for us and the Church, to sing throughout all Ages, for a memorial of her former unspeakable misery; and to set forth the praise of God, for that unequaled benefit of her Redemption.   

The Song.  
WHen I supposed my days were at an end, Thus speaking to myself, I made my moan: Now to the gates of Hell I must descend, And all the remnant of my years be gone, The Lord (ah me) the Lord I cried Where now the living be, Nor man that doth on earth abide, Shall I for ever see.  

As the removing of a Shepherd's tent,  
Or as a Weaver cuts his web away,  
My dwelling so; yea, so my age was spent,  
And so my sickness did my life decay;  
Each day, ere night should end the same  
My death expected I,  
And every night ere morning came,  
I did suppose to dye:   

For he so Lion-like my bones did break,  
That I my life accounted scarce a day;  
A noise I did like Cranes or Swallows make,  
And at the Turtle I lamenting lay;  
My fainting eyes I upward cast,  
And thus my moan did make;  
Oh, I extremely am oppressed,  
For me, LORD undertake.   

What shall I say? his word to me he gave,  
And as he promised, he performed it;  
For which, I will not whilst that life I have,  
Those bitter passions of my soul forget:  
But all that after me survive,  
Yea all that live, shall know,  
How thou my spirit didst revive,  
And health on me bestow.   

Upon my peace, did bitter sorrows come,  
But in the love which to my soul thou hast,  
The all-consuming grave thou keptst me from.  
And my offences all behind thee cast.  
For neither can the grave, nor death,  
Or praise or honour thee,  
Nor are they hopeful of thy truth  
That once entombed be.   

Oh, he that lives; that lives as I do now,  
e'en he it is that shall thy praise declare;  
Thy Truth the father to his seed shall show,  
And how, oh LORD, thou me hast deigned to spare,  
And in thy house (for this) will we,  
(Oh LORD throughout our days)  
On instruments that stringed be,  
Sing songs unto thy praise.     

THE Prayer of DANIEL. Dan. 9.4.  

The Argument and Use.  
THis Prayer is written in the ninth Chapter of daniel's Prophecy: and herein, the Prophet very earnestly beseecheth God to be merciful unto his people. The principal points considerable are these. First, he confesseth God to be powerful, just, and merciful, and that nevertheless from the highest to the lowest they had broken his laws, and rebelled against him; for which, they worthily deserved confusion. Secondly, he aggravateth their offences by diverse circumstances, acknowledging, that as it is the same they have deserved, so it is the destruction they were forewarned of, that is come upon them. Thirdly, having acknowledged thus much, he humbly entreats, that God would be nevertheless merciful unto them: First, in regard he had heretofore gotten glory by delivering them: Secondly, for that they were his own elected people: Thirdly, seeing they were already become a reproach unto their neighbours: Lastly, even for his own and the Messiahs sake. And all this he earnestly entreats, (not for their own worthiness, but) for the tender mercy's sake of God.  
This Song may be properly sung whensoever any of those particular judgements are poured out, which the Prophets have 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, even upon our private occasions, provided we formerly well apply it by our Meditations.   

The Song.  
LOrd God almighty, great and full of fear, Who always art from bre●ch of promise free, And never failing to have mercy where They do observe thy laws and honour thee.  

We have transgressed; oh! we, have evil done.  
We disobedient and rebellious were;  
For, from thy precepts we astray are gone,  
And from thy judgements we departed are.   

We did thy servants prophesies withstand,  
Who, to our Dukes, our Kings, and Fathers came,  
And unto all the people of the land,  
Proclaimed forth their message in thy name.   

In thee oh LORD, all righteousness hast thou,  
But open shame to us doth appertain;  
As fares it with the men of judah now,  
And those that in jerusalem remain.   

And to all Isra'l, through those Countries all,  
In which, they far or nigh dispersed be,  
Because of that transgression, wherewithal  
They have transgressed and offended thee.   

To us, our Kings, our Dukes, and Fathers doth  
Disgrace pertain (oh LORD) for angering thee▪  
Yet, mercy (LORD our God) and pardon both  
To thee belongs, though we rebellious be.   

For, as for us, we sore have disobeyed  
The Lord our God his voice, and would not hear  
To keep his laws, which he before us laid,  
By those his servants, which his Prophet● were▪   

Yea, all that of the race of Isra'l be;  
Against thy law extremely have misdone:  
And that they might not ●isten unto thee,  
They from thy voice, oh LORD are backward gone;   

Which makes both Curse and Oath on them descend,  
That in the Law of Moses written was;  
The servant of that God whom we offend,  
And now his speeches he hath brought to pass.   

On us, and on our judges he doth bring  
That plague, wherewith he threatened us and them,  
For under heaven was never such a thing  
As now is acted on jerusalem.   

As Moses written Law doth bear record,  
Now all this mischief is upon us brought,  
And yet we prayed not before the LORD,  
That leaving sin, we might his Truth be taught.   

For this respect, the LORD in wait hath laid,  
That he inflict on us this mischief might;  
And seeing we his voice have disobeyed.  
In all his works, the LORD our God's upright.   

But now, oh LORD our God, who from the land  
Of cruel Egypt brought thy people haste;  
And by the power of thine almighty hand,  
Achieved a name which to this day doth last:   

Though we have sinned, and committed ill;  
Yet LORD by all that righteousness in thee,  
From thy jerusalem, thy holy hill,  
Oh let thy wrath and anger turned be.   

For by those wicked things which we have done,  
And through our father's sins; jerusalem,  
Yea, thine own people have the hatred won  
And the reproach of all that neighbour them.   

Now therefore to thy Servant's suit incline,  
His prayer hear our God, and let thy face,  
e'en for the LORDS dear sake, vouchsafe to shine  
Upon thy, now forsaken, holy place.   

Thine ears incline thou, oh my God, and hear;  
Lift up thine eyes, and us oh look upon;  
Us, who forsaken with thy City are,  
The City, where thy name is called on.   

For we upon ourselves presume not thus,  
Before thy presence our request to make,  
For any righteousness that is in us,  
But for thy great and tender Mercies sake.   

LORD hear, forgive oh LORD, and weigh the same,  
Oh LORD perform it, and no more defer,  
For thine own sake, my God; for by thy name,  
Thy City, and thy people called are.     

THE Prayer of JONAH. jonah 2.  

The Argument and Use.  
AS jonah fled from the presence of the LORD, he was followed by a tempest, whose fury would not be allayed, until the offender was cast into the Sea, where God had mercy on him, and sent a Fish to preserve him; Which in humane reason, seemed a more terrible danger, then that he was delivered from. But the safety which at his first entrance, he found in so unsafe a place, made him sensible of God's favour, and begat in him a firm belief that he should be totally delivered. And thereupon, (being yet in the Fish's belly) made this Prayer, to praise God for delivering him in so great an extremity. (And he did it as speaking of a thing already done, the better to show us the soundness of his faith. The things remarkable are these: The place where he prayed, the terrible and unaviodable danger that compassed him; the despair he was nigh falling into, the timely application of God's mercy, the comfort it infused into him, the occasions which draw men into these perils, the vow made upon this deliverance, and lastly the reason of that vow.  
Now, this burial of jonas in the fishes belly, and his delivery from thence, was a sign of the burial and resurrection of our blessed Saviour, Mat. 12.40. And therefore, we must not think he made this Prayer only in his own person: but in the mystical body of jesus Christ also. For, by contemplating the circumstances of his danger and deliverance, (and having the spirit of prophecy) he apprehended the mysteries of our Redemption. By the ship ready to be sunk, through that tempest in which he was cast away, he conceived the wrath of God against the world for sin; and that it would not be appeased without satisfaction. By his own offence, he foresaw, h●w Christ having taken our sin upon him, should (to bring peace unto the world) be delivered over unto the rage of Pilate and the jews. By his being received into the fishes belly, and there preserved alive; he foresaw how Christ should be swallowed up of the grave, and yet remain uncorrupted. And by the foresight he had of his own coming safe to the shore again: he apprehended that joyful resurrection of our Redeemer: whose mystical body (the Church) lay all that while, as it were in the very Jaws of death and hell. These things jonah apprehended through the spirit of prophecy, (and by the objects aforesaid) composed this Prayer, to set forth the mercies of God, and to express in what a fearful estate mankind was, until Christ was risen again in victory. And therefore, I think, as it will become us Christians often to sing it in memory thereof; so especially upon that day which we celebrate in memorial of our Saviour's Resurrection.   

The Song.  
IN my distress I cried to thee oh Lord, And thou wert pleased my complaint to hear, Out from the bowels of the grau● I roared, and to my voice thou didst incline thine ear, For I amid the Sea was cast, And to the bottom there thou plunged me haste.  

The floods, about me rolling circles made,  
Thy waves, and billows, overflowed me quite,  
Wherewith (alas) unto myself I said,  
I am for evermore deprived thy sight.  
Yet once again, advance shall I,  
Unto thy holy Temple-ward mine eye.   

e'en to my soul, the waters closed me had,  
Or'e-swallowed by the deeps I there was penned,  
About my head the weeds a wreath had made,  
Unto the hills foundation down I went.  
And so, that forth I could not get,  
The earth an everlasting bar had set.   

Then thou oh LORD, my God, oh thou wert he.  
That from corruption didst my life defend,  
For when my soul was like to faint in me,  
Thou didst o LORD into my thoughts descend.  
My prayer unto thee I sent,  
And to thy holy Temple up it went.   

Those who give trust to vain and foolish lies,  
Despisers of their own good safety be:  
But I will offer up a sacrifice  
Of singing praises, with my voice to thee;  
And will perform what vowed I have:  
For it belongs to thee, oh LORD to save.     

THE Song of HABAKKUK. Habak. 3.  

The Argument and Use.  
BEfore the following Song, is usually this TITLE. A Prayer of the PROPHET Habakkuk upon Sigionoth, or (as most Translations have it) For the ignorances, that is, for the comfort and better information of the people, who were disheartened through their ignorance, in the judgements and mercies of God. For, the Prophet in his first Chapter personated the weak members of the Church, who were offended at the prosperity of the ungodly: And having there brought them in, complaining, as if they feared all things would continually succeed 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: Showing that undoubtedly the pride, covetousness, cruelty, drunkenness, and idolatry of (the Chaldeans) their tyrannising enemies should be punished. And afterward in this Song, (which is his third Chapter) he first prayeth and praiseth God for that promised deliverance, secondly, setteth forth the glorious Majesty of the Deliverer, by excellent Allegories and Allusions to the manner of those former deliverances, which he had vouchsafed unto the People the jews: And lastly, (foretelling the miserable and horrible destruction of the Adversary) in his own, and in the person of all the Elect, resolveth (what ever happens) to rejoice with confidence in the strength and favour of God.  
In brief, this Song hath four parts: In the first, the Saviour is prayed for, according to the promise of God. In the second, the Majesty of his coming is described. In the third, his victory, with the ruin of Antichrist is declared. And fourthly, the joy and confidence of the Church is foretold.  
True it is, that by reason of the many deep Mysteries 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 us also, if we look thereon with their blind eyes, who could see no farther than the letter. For they either thought this Prophecy had no further relation then to the temporal delivery of the jews by destruction of the Chaldeans, many ages past: or else imagined (as some a little infected with judaism at this day teach) that it had respect to a carnal and temporal restoring of that Nation, now in these last ages of the World. Whereas, it hath indeed a more principal aim. For though it shall not be denied, that it had somewhat a respect to the Israelites deliverance from the Babylonian servitude: yet, if they should be urged to show us, how according to their mere literal sense, he that delivered them may be said to come from Theman and Mount Paran: how that majesty expressed here may be applied to him; what plagues and fire went before him; how he stood and measured the earth; where mountains trembled and were removed; how the Sun and Moon stood still, etc. I am persuaded it would trouble their best Expositor. But if we will understand it to have principal respect (as in truth it hath) to the Church's deliverance from the spiritual Babylon, from the slavery of the Devil, and the rage of Antichrist; by the first and second coming of our Saviour jesus Christ: it will then be easy, through the help of God's holy Spirit, to show you that these Allegories and Enigmatical expressions, which are so hard to the jews, and some misbelievers, are plainly vnridled to us, who believe Redemption by the Son of God.  
This Song is to be sung historically, in memory of our deliverance by the first coming of jesus Christ, and prophetically for a comfortable remembrance of a perfect delivery assured us at 〈…〉 coming. Both which comings, to those who by the eyes of faith can apprehend the manner of them, will appear no less glorious than they are here described by way of Allusion.  
But lest Chusan and Midian, being names of Nations, sometime temporal enemies to the jews, may seem impertinent to these times, you must know that all the Names of Persons or Places used in the old Testament, were given for the sake of those things which they typified more than for their own: and do● therefore more properly express their natures. So, in this place; Chusan signifying dark, black, or cloudy; and Midian which is interpreted of condemnation, or of judgement, better agrees to those spiritual Adversaries whom they prefigured; then to those people who were literally so called: For none are so fitly termed people of Darkness, or Condemnation, as the members of Anti-christ.   

The Song.  
LOrd, thy answer did I hear, And I grew therewith afraid. When the times at fullest are, Let thy work be then declared: When the times Lord full do grow, Then in anger mercy show.  

The Almighty God came down,  
He came down from Theman-ward,  
The eternal holy- One, Selah.  
From mount Paran forth appeared.  
Heaven covering with his rays,  
And earth filling with his praise.   

As the Suns is, was his light,  
From his hands there did appear  
Beaming rays, that shined bright,  
And his power is shrouded there.  
Plagues before his face he sent,  
At his feet hot coals there went.   

Where he stood, he measure taken  
Of the earth, and viewed it well;  
Nations vanished at his look,  
Ancient hills to powder fell.  
Mountain's old cast lower were,  
For his ways eternal are.   

Cushan tents I saw diseased,  
And the Midian Curtains quake,  
Have the floods LORD thee displeased?  
Did the floods thee angry make?  
Was it else the sea that hath;  
Thus provoked thee to wrath?   

For thou rod'st thy horses there,  
And thy saving Charro'ts through:  
Thou didst make thy bow appear.  
And as hath been by a vow  
To the tribes agreed unto;  
Thou perform'dst thy promise so. Selah.   

Thou didst cleave the earth and make  
Rifts, through which did rivers flow:  
Mountains seeing thee did shake,  
And away the floods did go.  
From the deep a voice was heard,  
And his hands on high he reared.   

Both the Sun and Moon did stay,  
And removed not in their spheres:  
By thine arrow's light went they,  
By thy brightly-shining spears:  
Thou in wrath the land didst crush,  
And in rage the Nations thresh.   

For thy people's safe relief,  
With thy Christ for aid wentest thou,  
Thou hast also pierced the Chief,  
Of the sinful household through.  
And displayed them, till that bare,  
From the foot to neck they were. Selah.   

Thou, with weapons of their own,  
Didst their army's Leader strike:  
For, against me they came down,  
To disperse me whirle-winde-like.  
And they joy in nothing more,  
Then unseen to spoil the poor.   

Through the Sea, thou mad'st a way,  
And didst ride thy horses where  
Mighty heaps of waters lay.  
I thereof report did hear:  
And the voice my bowels shook,  
Yea my lips a quiu'ring took.   

Rottenness my bones possessed,  
And a trembling ceased me,  
I that troublous day might rest.  
For, when his approaches be  
Up unto the people made,  
Then his troops will them invade.   

Bloomelesse shall the figtree be,  
And the vine no fruit shall yield,  
Fade shall (then) the olive tree;  
Meat shall none be in the field:  
Neither in the fold nor stall▪  
Flock, or heard, continue shall.   

Yet the LORD my icy shall be,  
And in him I will delight▪  
In my God that saveth me;  
God the LORD, who is my aught.  
And so guides my feet, that I,  
Hinde-like, walk my places high.     
FINIS.