The Hymns and Songs of the Church

The Preface.

P Lainely false is their Supposition, who conc • iue that the Hymns, Songs and Elegies of the Old Testament are impert • meant to these later Ages of the Church. For, neither the Actions, nor writings of the Auncient Israelites, which are recorded by the Holy Spirit, were permitted to be done, or written for their own sakes, so much as that they might be profitable to warn and instruct us of the latter Times; according to Saint Paul, 1. Cor. 10. And indeed, so much is not only testified by that Apostle in the place afore recited, and throughout the Epistle to the Hebrews ; but the very names of those Persons and Places, mentioned in these Hymns and Songs, do manifest it, and far better express the nature of that which they mystically point out, then of what they are literally applied unto; as those who will look into their proper significations shall apparently discover. That therefore these parcels of Holy-Scripture (which are for the most part Me • ter in their Original tongue) may be the better remembered, to the glory of God; and the oftener repeated, to those ends for which they were written. They are here disposed into Lyrick-Verse ; and do make the First part of this Book : Which Book is called, The Hymns and Songs of the Church ; not for that I would have it thought part of the Churches Liturgy ; but because they are made in the person of all the Faithful, and do (for the most part) treat of those things which concern the whole Catholic Church.

The first Song of Moses. Exod. 13.

THis Song was composed and sung, to praise the LORD, for the Israelites miraculous pas • age through the Red-Sea, & for their delivery from those Egyptians, who were there drowned. It may (and should also) be sung in the Christian Congregations, or by their particular members, both with respect to the Historical and Mystical senses thereof. Historically, in commemoration of that particular Deliverance, which God had so long ago, and so wondrously vouchsafed to his persecuted and afflicted Church. Mystically, in acknowledgement of our own powerful Deliverance from the bondage of those spiri • uall Adversaries, whereof those were the Types. For, Pharaoh (signifying vengeance ) typified Our great Enemy, who with his host of Temptations, A • flictions, &c. pursueth us in our passage to the spiritual Canaan. The Red-Sea represented our Baptism, 1 Cor. 10.2. By the Dukes and Princes of E • om (mentioned in this Song ) are prefigured those Powers and Friends of the kingdom of Dark • nesse, which are, or shall be, molested at the news of our Regeneration. And therefore, this Hymn may very properly be used after the Administration of Baptism.

The second Song of Moses. Deut. 23.

THis Song was given by God himself, to be taught the Jews, that it might remain as a witness against them when they should forget his benefits. For, it appears, the divine wisdom knew, that when the Law would be lost, or forgotten, a Song might be remembered to posterity. In this Hymn (Heaven and Earth being c • lled to witness) the Pr • phet makes first a narration of the Jews perverseness, and then delivereth prophetically three principal things; wherein diverse other particulars are considerable. The first is a Praediction of the Jews Idolatry, with the punishments of it. The second is their h • tread to Christ, with their Abiection. And the last, is of the calling of the Gentiles. We therefore, that have by f • ith and experience seen the success of what is herein foretold, ought to sing it often, in remembrance of God's Justice and Mercy. And (seeing we are all apt enough to become as forgetful of our Redeemers favor as they) we should by the repetition hereof, seek so to stir up our considerations, that (as Saint Paul counselleth) we might the better meditate the goodness and severity of God, &c. For, if he hath not spared the natural branches, Let us take heed, as the same Apostle adviseth. Rom. 11.24.

The Song of Deborah and Barak. Judges. 5.

THis Hymn was composed to glorify God for the great overthrow given to Sisera : who coming armed with many hundred Chare • s of Iron against the poor oppressed Israelites (when they had not a sword or spear among forty thou • and of them) was nevertheless miraculously discomfited: to show the unbelieving people, that the LORD only is the God of b • ttles; and, that he is both able, an • doth often, deliver his CHURCH without the ordinary means. By the repetition hereof, we praise God, in commemorating one of the great Deliverance • heretofore vouchsafed to his Church. And in these times of fear and wavering, we may also by this memorable example of God's providence, strengthen our faith, which is many times weakened by the outward power, prosperity, or vain boastings of the Churches Adversaries: Who shall (doubtless) be at last shamefully ruined (according to the Prophetical imprecation concluding this Song ) notwithstanding their many likelihoods of prevailing. Yea, the • , perhaps, shall that destruction come on them, to God's greater Glory, when our estate seems to be most desperate.

The Song of Hannah. 1. Sam. 2.1.

HAnnah the wife of Elkanah, being bar • en (and therefore upbraided • nd vexed by Pe • innah her hu • bands other wife) prayed unto the Lord for a Son. And having obtained him, glorified God in this Song, for delivering her from the contempt of her aduer • ary. By Hannah (which signifieth Grace or Gratious ) was the Church of Christ • epresented: And by Peninnah (signifying despised or forsaken ) was figured the Jewish Synagogue. This Song therefore, is to be understood as a mystical Prophesy of that Abiection of the Jews and calling of the Gentiles, which was fulfilled upon the birth of Jesus Christ, our true Samuel: at whose conception the blessed Virgin Mary, in her Magnificat, acknowledged the verifying of many particulars foretold in this Song ; even almost in the same words. In memorial therefore of these Mysteries, we ought to sing this Hymn: to comfort us also, against the pride and arrogancy of those, who, by reason of their multitudes, shall scorn, and upbraid the true Church, as mother only of a few poor and obscure children. And we may use it likewise to praise God for that fruitfulness which he hath given to our Holy mother ; who hath lately had many children advanced to be Kings, and to sit on the most eminent thrones of Glory in the earth, according to this Prophetical Song.

The Lamentation of David, over Saul, and Jonathan his son, 2. Sam. 1.1 • .

IN this fune • all Elegy David bewaileth the Death of Saul and Jonathan: from whence these observations may be collected. First, that the slaughter of a valiant Prince is an outward blemish, and just cause of sorrow in the State. Secondly that the insulting of an adversary is not the least affliction. Thirdly, that the Mountains of Gilboa are accursed to this day: For, by Gilb •• (which is interpreted slippery or inconstant ) is mystically understood that irresolution or despair, by which men fall into the power of their spiritual adversary. Fourthly, we hence may learn to commemorate those things which • re • ra • e-worthy even in our enemy. Lastly it showeth us that wise and good men may tender o • e friend more affectionately then another; and that it misbeseemes them not to bewail their death. This is to be • ung historically for our instruction in the particulars afore mentioned. And may be observed as a pattern for our funeral Poemes.

David's Thanksgiving. 1. Chro. 29.10.

KIng David having by persuasions and his own • liberal example, stirred up the people to a bou • tifull Benevolence toward the building of God's house▪ praised him for that willing and cheereful free-offrin • ▪ And in this Thanksgiuing, we observe this method. Fir •• ▪ he acknowledgeth God's Blessedness, Greatness, Pow •• , Glory, Victory, Majesty, Bounty, with the like: and co • fesseth in general that Honor, Riches, Strength, wi •• all other good things are at the Almighty's disposing. Secondly, he therefore praiseth the Lord ; and acknowledgeth also, that his, and the people's willingness 〈◊〉 give, came not of themselves; but was God's ow •• proper gift (as well as that which they had given.) La •• lie, He prayeth for the continuance of God's blessin • both upon their purposes and endeavors: and, th •• their Benevolence may be disposed to that End for whic • it was given. This Song, may be very properly used, whensoever among us, there hath been any free an • liberal contributions to good and pious Ends. An • to fit the same the better to such purposes; the Person • ▪ and some few circumstances, are a little changed 〈◊〉 this Translation.

The Prayer of Nehemiah. Nehem. 1.5.

NEhemiah, determining (as the story showeth) to move Artaxerxes for the repair of the City and house of the Lord, first made this prayer. Wherein having acknowledged the Majesty, Justice, and Mercy of God, he confesseth the haynousnes • e of his and his people's sins; desireth forgiveness; entreateth for the people's deliverance from captivity; and requesteth h • may find favor in the sight of the King his Master. Now, we who by regeneration are the sons of Israel (and such as in a spiritual sense, may be said also, to be dispersed among the heathen, as often • s we are carried captive by the heathenish con • upiscences and vanities of the wor • d) even we may in a literal sense make use of this excellent form of confession, before our several Petitions. And doubtless • e a faithful using o • these the Holy Ghosts ow • e words (with remembrance of the h • ppie success they her • tofore had) will much strengthen and increase the hope, confidence, and comfort of him that prayeth. Who changing the two last lines only, may appropriate it to any nec • ssity. For example, if it be to be sung before labor, conclude • it thus; And be thou pleased, O LORD▪ to bless; Our Labors with a good success If before a journey, thus; And LORD all dangers keep us f • om; Both go •• g forth, and coming home. If before a battle thus; And be thou pleased, in the fight, To make us victors by thy might. If in the time of famine, thus; And, LORD vouchsafe thou, in this need, Our souls and bodies both to feed. If before a Sermon, &c. thus; And grant, that we, LORD, in thy fear, May to our profit speak and hear. And the like, as occasion requires.

The Song of King Lemuel. Prov 31.10.

THis Song is Alphabetical in the original. It containeth an admirable description of a good Wife : And these three things are here principally considerable; the advantage her Husband receiveth by her; the commendable virtues she hath in her self; And the reward th •• follows her. Her Husbands advantages are these: A quiet heartfree from jealousy or distrust of her; a ric • estate without oppressing others; and place of hono •• in the Common-wealth. Her virtues are, Industry, Pr • uidence, Chearefulnesse, Courage, and Vnweariednesse in providing for, & disposing of her temporal affairs: Moreover continual love to her Husband; liberality to the poor; government of her tongue; and heedfulness to those courses her household takes. Her reward is this: Her Husband is confident in her; she shall have comfort of her labors; her posterity shall bless her; her Husband shall praise her above other women: she shall be honored in life, and have joy at her death. It is indeed, an excellent Marriage-Song, fit to be used at the solemnizing of those Rites. For it ministereth instruction becoming that occasion. Yea perhaps, the Music of it would stir up good affections also (where unpleasing discords are now heard) if it were often sung in private Families.

The Preface.

Such is the mercy of God, that he taketh advantage even of our natural affections, to beget in our souls an apprehension of his love, and of the mysteries which tend to our true happiness; so, fitting his divine expressions to the several inclinations of men, that means might be provided to win some of all. For, otherwhile he doth it by comparing the same to the glories of a temporal Kingdom, to win such as are most desirous of honors. Sometime he illustrates it by Treasures, Gold, and precious Stones, &c. the better to allure such as are tempted with things of that nature. And diverse other ways also, as appears throughout the Book of God. But in this Song of Solomon (wherein is mystically expressed the mutual aff • ction betwixt Christ and his Church, with the chief passages thereof throughout all Ages from Abel to the last Judgment; at which time their blessed marriage shall be fully consūmated) he doth most moving • y impart unto us, the rau • shing contentments of the divine-Love ; by comparing it to that delight which is conceived in the strongest, the commonest, the most pleasing, the most natural and the most commendable of our Affections. And doubtless, it powerfully prevaileth to the enflaming of their spiritual Love, who seek rightly to understand and apply the mysteries & expressions herein contained. Let no man therefore presume to sing, or repeat, in a carnal sense, what is here spiritually intended; upon pain of God's heavy indignation. Nor let the wisdom of flesh and blood vainly neglect God's favor, in offering this for the comfort of such as will rightly apply the same; because some Atheists and Sensuall men, shall perhaps turn this grace of God into wa • to • nesse, to their own condemnation.

The first Canticle.

IN this Canticle, is first expressed that longing which the whole Catholic Church had for the embraces of her Redeemer, (from the time of Abel, till his first coming) with her acknowledgement of his ravishing Excellencies; her desire to be drawn after him; and her confession of that joyful happiness which will arise from his favors. Secondly, the particular Church of the Gentiles is brought in, entreating an vndespised vn • on with the Synagogue of the Jews, both confessing and excusing her blemishes. Thirdly, the whole Catholic-Church is again introduced, as desiring to be fed and guided by her beloved Shepherd. Fourthly, her Petition is most graciously answered, and she directed to follow the steps of the holy Patriarchs and Prophets. Finally, Christ setteth forth the power and rich graces of his Spouse, with what other ornaments he will prepare for her. This Canticle w • may sing to the stirring up of our spiritual Love ; having first seriously meditated th • se things: to wit; That desire we ought to have in our souls to be joined to Christ ; the excellency of his perfections; the backwardness of our human Nature to entertain his love; the deformity and damage we sustain till we be received into the communion of Saints; the readiness of Christ to receive and direct us; the pleasure he will take in our love; and the provision he will make for the further beautifying of our souls.

The second Canticle.

THis Song seemeth to set forth the mystery of Christ his Incarnation, whereby the Churches first Petition (mentioned in the former Canticle ) is accomplished. And herein, these particulars appear to be mystically expressed. His Birth and repose between the two Testaments, with his sweet and sanctifying operations. Secondly, the Churches acknowledgment of her Redeemers beauty, innocence, and delightfulnesse; with how pleasant and incorruptible an habitation, is prepared for those Lovers ; and what excellent privileges she hath by his favor. Thirdly, Christ and his Church do (as two Lovers) interchangeably prefer one another before all others, by way of comparison. Fourthly, the Spouses spiritual love-sick passions are expressed. And lastly (she having declared how she is enclosed in his embraces) there is warning given that their sweet union be not disturbed. This Canticle may be properly sung upon the Feast of Christ's Nati • ity, or at any other time; we having first prepared our selves by a fruitful meditating the particular mysteries of the Song.

The third Canticle.

BY contemplating this Canticle, we may be mystically informed of Christ's calling his Church in the Apostles, and of her estate in the beginning of Christianity, when he went from place to place (as a Hynde over the Mountains) to further the work of our Redemption ; wooing his Disciples (and in them his Church ) to follow him, by showing his Divinity a little and a little (as it were) through the Grate, and from behind the Wall of his Humanity. Moreover, the spring-like season of the Gospel, after the cloudy and winter-like time under the Law, is here set forth. And then the Church having petitioned that the Curtaines of the Ceremonial Law might be so drawn away, as that she may both hear and see her Beloved in his vnuailed perfections; she requesteth also, that the sly enemies of his Vineyard may be destroyed. She rejoiceth likewise in their mutual loves; and prayeth him that whilst the day of Grace lasteth, she may on all occasions enjoy his speedy Consolations. Lastly, the Church confesseth how blindly she sought Christ during the Night of the Law ; how diligently (and through what afflictions) she searched after him; how at length she found him; where also, & with what affections she entertained him: And so concludes, as in the former Canticle. It ought therefore to be sung with Reverence, and consideration of the Mysteries therein contained.

The fourth Canticle.

HEre, the Royal Prophet first singeth Christ his going forth to preach the Gospel ; metaphorically expressing it (and as it were) by way of • dmira •• o • , at the excellent manner thereof. Next he mentioneth his Couch (or resting place) meaning either the Church, or else that Bed of his Humanity which the Holy Fathers and Pastors of the Church (as her valiant Champions) defended by the Sword of God's Word, against Infidels, Heretics, and all the Powers and Terrors of the Kingdom of Darkness Then he mystically describeth that Palace, Throne, or abiding place of Christ, together with the Glory of it, as well in regard of the precious matter of each several part, as in respect of the form and • eautie of the whole Fabri • ke. And lastly, he exhort • th 〈◊〉 the Faithful (under the name of the Daughters of Zion ) to contemplate seriously, the excellent Glory of Christ, when (by his Incarnation) the Deity was espoused to the Humanity. In singing this we are to meditate in what security and glorious contentment we shall enjoy the embraces of our Redeemer ; seeing his Bed and place for entertainment of the Daughters of Jerusalem (that is the Souls of the Faithful) is so excellently built and furnished, as this Allegory implieth.

The fifth Canticle.

THat loveliness which is found in the most beautiful body, endowed with the riches of the mind, and adorned with the goods of Fortune (being of all objects the most powerful over human affections.) The Holy Ghost in this Song of Songs, hath thereby mystically expressed the Churches estate in her several Ages: That so it might the better work into our souls an apprehension both of those excellent perfections Christ hath bestowed on his Church ; and the better inform us also of that unspeakable affection which he beareth unto her. And it seemeth (the Metaphors in this Allegory being expounded) that the state of the Church in her several members is here described; with her Lovers affection shown towards her, about the time of the Gospels entrance; even when our blessed Savior was abiding on the earth. But the explanation of each several Metaphor will be too large for this place▪ Nor will every Capacity reach unto the particular application of them. It may suffice therefore, ifsuch do (by an implicit Faith) sing these Mysteries with a general application of them to Christ and his Church ; believing themselves members of that Spouse ; And that Jesus Christ is he, who in this Song professeth an entire affection, not only to the whole Mystical body of the faithful, but even to every member of it in particular.

The sixth Canticle.

IN this Canticle is mystically set forth the death and pas • ion of Jesus Christ ; • rom whence all the Sacramen • s and spiritual graces bestowed on the Church took their beginning First; Christ desireth that by the blowing of those two contrary winds, the Charitable will of God, a • d the malitiou • will of his Adversaries, the work of our redemption might be wrought. To which purpose the Church also addeth her request. Secondly, Christ showeth, that he hath accomplished his own, with the Churches desire therein: and (expressing the fulfilling of his Bitter-sweet-passion) inviteth all the faithful to come and take benefit thereof. Thirdly, here is wondrous moouingly intimated, both our Redeemers watchfulness to secure us (even while he slept in the grave) and those Love-passages of his, wherewith he came to woo us in his human nature (as it were a lover knocking and calling at his Beloved's window) in the dark-night of his Passion, and vnheeded Afflictions. Lastly, here is described the Churches readiness to open to her Beloved ; with that love distemperatu • e which appeared in her, when the women and the Disciples misled him in the grave; and when, through fear of the high Priests, they were for a time despoiled of their Robe and veil of Faith. This Canticle may properly be sung in commemoration of our Redeemers sufferings; And of his Spouses fear and sorrow before his Resurrection.

The seventh Canticle.

HEre is allegorically expressed the Majesty, power, & excellency of Christ ; & is the effect of that which was Evangelically • ung of him after his Resurr • ction, & Ascensiō. First, the Bride is introduced ad • uring the faith ••• Israelites, that when they have attained the knowledge of Christ her Spouse, they should profess and teach him to the rest of their Members. Secondly, those who lon • to find him, desire again of the Church, to know the excellencies of that Beloved of hers: and (by doubling the question) seem to imply a twofold Excellency. Thirdly, the Church speedily answers though • e tha • inquire after her Spouse ; and (by describing his excellency in his ten principal Members) mystically notif •• eth his ten-fold spiritual perfection: whereupon to insist, were not here convenient. Lastly, the faithf •• crave the Churches direction to help her find him ou • ▪ and receive her gracious answer to that purpose.

The eight Canticle.

HErein is contained a continuation of the Praises of the Bride, and of that ardent affection expressed by her B • loved in the fifth Canticle : yet, it is no unnecessary repetition. For, it seemeth to have respect to the Churches estate, and the passages between her and Christ in another Age; even when the Gentiles began to be called and united unto the Church of the Jews, according to what is desired in the first Canticle. And th • refore, she is here compared to Tyrzah and Jerusalem for loveliness. Her glorious increase, her singular purity, her extraordinary applause, the splendor of her Majesty, and the powrefulnesse of her Authority is here also described. Moreover, the fears and hindrances sustained in her first persecutions are here Mystically shown. And, Lastly, they who through fear or obstinacy are separated from her, are called to return, in regard of her apparent power. This, we may sing to remember us of those graces God hath bestowed on his Church. To comfort our souls also, with that dearenes • e which Christ express • eth towards her, of whom we are members. And on diverse other occasions, according as he that useth it, hath capacity to understand and apply the same.

The ninth Canticle.

SOlomon in the first part of this Canticle, commending the Churches universal beauty in her several parts, is understood to have respect to that time after the Conversion from Paganism, wherein she was endowed and made lovely by the variety of those Offices, States, & Degrees, into which her members were for orders sake distinguished; as well as by the addition of those • there Graces formally received. Which States and Degrees are here Mystically understood by the parts of a beautiful Woman: (as doth excellently appear, the Allegory being particularly expounded.) The second part of this Hymn express • eth the mutual interchange of affections between the Bridegroom and his Bride ; and those sweet contentments they enjoy in each others Loves. Lastly, here is set forth both the Churches desire to be freed from those persecutions, which hinder her open, and full fruition of her beloved; and mention is here made also, of those public and vndisturbed embraces, which they shall at length enjoy. The first part hereof we ought so to sing, that it may remember us to shun their blindness who discern not the beauty of Order and Degrees in the Church. The second part puts us in mind, that she is the treasure •• e both of those graces which cause contentment within our selves, and make us acceptable to God. By the last part we may apprehend the comfort that will follow, when we desire that the open profession of Christ may be granted, merely for the love of him.

The tenth Canticle.

IN this last part of Solomon's Song, he first singeth that sweet peace, and extraordinary prosperity vouchsafed unto the Church after her great persecutions: and expresseth it by putting the question who she was that came out of the wilderness leaning on her Beloved. Secondly, he introduceth Christ putting the human Nature in remembrance, from what estate he had raised it; and requiring the dearest of our affections in regard of the ardency, vnqu • nc • ableness, and inestim • ble value of his love. Thirdly, h • uing remembered the Church of the affection due to him, Christ teacheth her the charitable care she ought to h • ue of others; and th • t she being brought into his favor and protection, should seek the preferment of her younger Sister also; even the people who have not yet the breasts of God's two Testaments to nourish their souls. Fourthly, the Churches true Solomon or Peace-maker (meaning Jesus Christ ) having a Vineyard in Baal-hammon (that is) wheresoever there are p •• ple ; Herein is declared, th • reward of such as are profitably employed in that Vineyard. And lastly, the confirmation of Christ's marriage upon the Hills of Spice (meaning Heaven) is hastened. In singing this Canticle, we ought to meditate what estate God hath raised us from; what love he hath vouchsafed; what our charity should be to others; what we should mind concerning this life; and what desire we should have to the comforts of the world to come.

The first Song of Isaiah. Esa. 5.

IN this Song the Prophet, singing of Christ and hi • Vineyard, first showeth, that notwithstanding his labo • bestowed in fencing and manuring thereof, it brough • forth sour grapes. Secondly, he summoneth thei • Consciences whom he covertly vprayded, to be Iu •• ges of God's great love and their vnprofitablene •• Thirdly, he shows, both how he intends to de •• with his Vineyard, and who they are whom he pointe • out in this Parable. Now, seeing it hath befallen t •• Jews according to this Prophetical Hymn, we are 〈◊〉 make a twofold use, in singing it. First, thereby 〈◊〉 memorize the Mercy and Justice of God; both wh ••• are manifested in this Song: his Mercy in forew ••• ning, his Justice in punishing even his own peop •• Secondly, we are so to medi • ate thereon, that we 〈◊〉 be warned to consider what favors God hath vouc • safed us, and what fruits we ought to bring forth; le • he leave us also, to be spoiled of our Adversaries. For in this Parable the holy Spirit speaketh unto eve •• Congregation who abuseth his favors. And doub •• less, all such (as it hath fallen out in Antioch, Laodi ••• and many other particular Churches ) shall be depriu • of God's protection, of the dew of his holy spir •• and of the sweet showers of his word, to be left 〈◊〉 thorns and briars, the fruit of their own natura • Corruptions.

The 2. Song of Isaiah. Esa. 12.

ISaiah having a little before prophesied of the In ••• nation of Jesus Christ, and the excellency of his kingdom, doth in this Hymn praise him for his Mercy; and fore •• owes the Church also, what her Song should be in that day of her Redemption. The principal co • ten • s hereof are these: A Confession of God's mercy; A prediction concerning the Sacrament of Baptism, and an exhortation to a joyful Thanksgiuing. This Song the Church should still sing to the honor of Ies •• Christ for our Redemption. Yea, in regard the Proph •• (foreseeing the good Cause we should have to make use thereof) hath prophesied it should be the Church • Hymn, it seemeth not improper to be used on those days which are solemnized in memorial of our Saviors Natiuitie ; Or whensoever we shall be move • to praise God in memorizing the gra • i • us Comfo •• promised us by his Prophets, and fulfilled by his own coming. And to fit the same th • better to that p ••• pose, I have changed the Person, and the Time, in th •• Translation.

The third Song of Isaiah. Isaiah 26.

ESay composed this Song to comfort the Israelites in their ca • tiuity: to strengthen their patience in Affliction: and settle their confidence on the promises of God. First, it remembereth them that God's protection being everywhere as available as a defensed Citty, they ought always to rely on the firm peace which that affordeth. Secondly, he showeth that the pride of Sin shall be overthrown; and that the faithful a • e resolved to fl • e unto their Redeemer, and await his pleasure in their chastis • ments. Thirdly, he singeth the utter desolation of Tyrants ; the increase of the Church ; her afflictions; her deliverance; & the resurrection from death through Christ. Lastly, the Faithful are exhorted to attend patiently on the Lord their Savior, who will come shortly to judgment, and take account for the blood of his Saints. This Song is made in the person of the Church, and may be sung, to comfort and confirm us in all our chastisements and persecutions: by bringing to our consideration, the short time of our endurance, and the certainty of our Redeemers coming. It may be used also to praise God both for his Justice and Mercy.

The Prayer of Hezekiah. Isaiah 37.15.

IN this Prayer, Hezekiah having first acknowledged God's Majesty • nd almighty powe • , desires him, both to hear & consider his Adversaries blasphemy. Then (to manifest the necessity of his present assistance) urgeth the power his foe had obtained over such as served not the true God. And as it seemeth, impo • tunes deliverance, not so much in regard of his own safety, as that the Blasphemer, and all the world might know the difference between the Lord's power, and the arrogant brags of men. This Song may be used whensoever the Turk, or any other great Adversary (prevailing against false Worshippers) shall thereupon grow insolent, and threaten God's Church also: as if in despite of him, he had formerly prevailed by his own strength. For the name of Sen ••• herib may be mystically applied to any such enemy. We may use this Hymn also, against those secret Blasphemies, which the Devil whispers unto our souls; or, when by temptations he seeks to driu • us to despair, by laying before us how many others he hath destroyed, who seemed to have been in as good assurance as we. For, he is indeed, that mystical Assyrian Prince, who hath overthrown who • e Countries & Nations, with their God's, in whom they trusted. Such as are these, Temporal power, Riches, Superstitious worship, Carnal wisdom, Idols, &c. which being but the works of men (and yet trusted in as God's) he hath power to destroy them.

Hezekiah's Thanksgiving. Esa. 38.10.

HEzekiah having been sick and recovered, made this Song of Thanksgiving ; And setteth forth the mercy of God, by considering these particulars. The time of his Age; the fears of his soul; the rooting out of his posterity; the violence of his disease; and the forgiveness of his sins, added to the restoring of his health. Then (seeming to have entered into a serious consideration of all this) he confesseth who are most bound to praise God; and voweth this Deliverance to everlasting memory. This Song may be used after deliverance from temporal sickness. But in the principal sense, it is a special Thanksgiving for that cure which Jesus Christ wrought upon the human nature, being in danger of everlasting perdition. For Hezekiah which signifieth helped of the Lord, typ • fieth Mankind laboring under the sickness of sin and death. Isaiah who brought the medicine that cured him, (and is interpreted) the salvation of the Lord, figured our blessed Redeemer, by whom the human nat •• e is restored; and whose sending into the world was mystically shown by the Miracle of the Suns retrogradation. To praise God for that mystery therefore (the Circumstances being well considered) this Hymn seemeth very proper. And doubtless for this cause it was partly preserved for these our times, and ought often and heartily to be sung to that purpose.

The Lamentations of Jeremiah.

As useful as any part of the Old Testament, for these present times ( • igh fallen asleep in security) are these Elegiacall Odes: For, they bring many things to our consideration. 〈◊〉 , what we may and should lament for. Secondly, how careful we ought to be of the Common-wealths prosperity; because, if that go to ruin, the particular Church therein cherished, must needs be afflicted also; and God's worship hin • red. Thirdly, they teach us, that the overthrow of Kingdoms and Empires, follows the abuse and n • glect of Religion ; and that (Sin being the only cause thereof) we ought to endure our chastisements without murmuring against God. Fourthly, they warn us, not to abuse God's merciful longsuffering. Fifthly, they perswa • e us to commiserate and pray for the Church, and our brethren in calamity; and not to despise them in their humiliations. Sixthly, they learn us not to judge the truth of Professions, by those afflictions God lays upon particular Churches, seeing the Jewish Religion was the Truth ; and those Idolaters, who led them into Captivity. Seventhly, they show us, that neither the Antiquity, Strength, Fame, or formal Sanctitie of any place ( • onor God's former respect thereunto) shall privilege it from destruction, if it continue in abusing his Grace. And lastly, they (as it were limiting our sorrows) mind us to cast our •• es on the mercies of God: and to make such use of his chastisements, as may turn our Lamentations into Songs of Joy.

Lament. 1.

THis Elegy, first bewaileth in general terms, that calamity and destruction of Judah and Jerusalem, which is afte • wards more particularly mentioned. Secondly, it makes a confession of their manifold sins committed; and is full of many pa • sionate and penitential complaints, Justifying the Lord in his Judgments, and confessing the vanity of human Consolations. Lastly, it containeth a short prayer for God's mercy, and a divine prediction of those Judgments which will fall on them, by whom his people have been afflicted. This Elegy may be sung, whensoever any general Calamitie falleth on the Commonwealth in which we live; we having first considered and applied the particular Circumstances, as there shall because. We may sing it also Hystorically, to memorize the Justice of God, and the miserable desolations of Judah and Jerusalem, recorded for our example.

Lament. 2.

IN this Elegy, the Prophet useth a very pathetical exordium, the better to awaken the people's consideration; and to make them the more sensible of their horrible calamity. Which he first illustrateth in general terms, by comparing their estate to the miserable condition of one fallen from the glory of heaven, to the lowest earth: and in mentioning, their being deprived of that glorious Temporal and Ecclesiastical Government, which they formerly enjoyed. Afterwards, he descends to particulars; as the destruction of their Palaces, Forts, Temple, Walls, and Gates : the profaning of their Sabbaths, Feasts, Rites, &c. the suspending of their Laws, Priests, Prophets : The slaughter of young-men, and Virgins, old-men, and Children, with the famine and reproaches they sustained, &c. All which acknowledging to be the just Judgments of God, he adviseth them not to hearken to the delusions of their false Prophets, but to return unto the LORD by tears and hearty repentance. For the use and application, see what hath been said, before the former Elegy.

Lament. 3.

HEre the Prophet Jeremiah, having contemplated his own afflictions with the destruction of Judah and Jerusalem, seemeth by that material Object to have raised his apprehension higher, and by the spirit of Prophecy both to foresee the particular sufferings of Ies •• Christ, and to become sensible also of those great afflictions which the Church Militant (his mystical body) should be exercised withal. And in this most passionate Elegy, either in his own person bewaileth it, or else personates Jesus Christ, the head of that Mystical body, taking upon himself those punishments; with that he • y burden of God's wrath, and that unspeakable sorrow which mankind had otherwise been overwhelmed withal. In brief, this Elegy contains an expression of God's heavy Anger for our sin; the severity and bitterness of his Judgments; the greatness of his mercies; the hope and patience of the faithful in all Afflictions; The unwillingness of God to punish; The hearty repentance of his people; And a Prophetical imprecation concerning the enemies of the spiritual Jerusalem. This may be sung, to move and stir us up with a feeling of our Redeemers passion: To remember us of our miserable condition through sin: To move us to repentance: and to comfort and instruct us amidd our afflictions.

Lament. 4.

AS in the two first Elegies, the Prophet here begins by way of exclamation, and most passionately sets forth the cause of his complaing, by a threefold explication. First, by expressing the Dignity, Sex, & Age of the persons miserably perishing in this calamity: as, Princes, Priests, Men, Women, and Children. Secondly, by paralelling their estate with that of brute Creatures; and their punishment with Sodom's. Thirdly, by showing the horrible effects which followed this Calamity; as the Nobility being driven to clothe themselves from the dunghill, and Women to feed on their own Children, &c. After this, he showeth what are the causes of all that misery which he bewaileth. Secondly, declareth the vanity of relying on temporal consolations. Thirdly, setteth forth the power and fierceness of the Churches Adversaries. Fourthly, prophecieth that even Christ was to suffer the fury of their malice, befo •• God's wrath could be ap ••• sed. And lastly, assured that the Church shall be at length delivered, and 〈◊〉 enemies rewarded according to their wickedness. T •• Song may be sung to set before our eyes, the severity 〈◊〉 God's wrath against sin, to win us to repentan •• and to comfort us upon our conversions.

Lament. 5.

IN this Elegy, the Prophet prayeth unto the Lord to remember and consider his people's afflictions, acknowledging before him their miseries, and presenting them unto him, as destressed Orphans, widows, and Captives (by such humiliation) • o win his compassion. He moveth him also, by repetition of the miserable ruin they werefallen into: by the noble Possessions and Digni • ies they had lost; by the base Condition of those under whose tyranny they were brought: And by the generality of their Calamitie, from which no s • x • , age, nor degree, escaped. Then (ingenuously confessing their sin to be the just Cause of all this) glorifieth God, and concludeth this Petitionary Ode, with desiring that he would both give them grace to repent, and restore them to that peace which they formerly enjoyed. This Elegiacall Song, we may sing unto God in the behalf of many particular Churches, even in these Times; especially if we consider that mystical bondage which the Devil hath brought them into; and apply these Complaints to those spiritual Calamities, which have befallen them for their sins.

The Prayer of Daniel. Dan. 9.4.

THe Prophet Daniel, in this Prayer beseecheth God to be merciful unto his people in Captivity; And these four things are principally considerable therein. First, an acknowledgement of God's Power, Justice, and Mercy, with a confession, that from the highest to the lowest they had broken his Commandments, and were therefore justly punished. Secondly, it is confessed that as their punishment is that which they deserved; so it is also the same that was foretold should come upon thē. Thirdly, he beseecheth that God for his own mercies sake, and the sake of his Messias, would (nevertheless) • e merciful unto them; as well in r • g • rd he had heretofore gotten glory by delivering them; as in respect they were his own elected people, and were already become a repro • ch unto their Neighbors This may be sung whensoever any of those judgments are poured out on the Common-wealth, which the Prophets have threatened for sin; or in our particular afflictions, we having first applied it by our Meditations.

The Prayer of Jonah. Jonah 2.

IOnah flying from God, and being preserved in a Fishes belly, when he was cast into the Sea; made this prayer to praise God for delivering him in so great an extremity. And the principal things remarkable therein are these. First, the place where he prayed. Secondly, th • terrible danger that enclosed him. Thirdly, the despair he was nigh falling into. Fourthly, God's mercy, with the Prophets timely application thereof, & the comfort it infused into him. Fifthly, the occasio •• drawing men into such perils. Sixthly, the vow made upon his deliverance, and the reason of that vow. This burial of Jonah in the Fishes belly, and his deliverance from thence, was a type of the burial and Resurrection of our blessed Savior, Matth. 12.4. This Prayer therefore we ought, not only to sing historically, to memorize this wondrous work of God; but to praise him also for the Resurrection of Christ, and raising mankind from that fearful and bottomless gulf of perdition, wherein it lay swallowed up, without possibility of redeeming it self.

The Prayer of Habakkuk. Habak. 3.

IN this Petitiona • y and Prophetical Hymn, the Deliverer of mankind, is first prayed for. Secondly, the glorious Majesty of his coming is described by excellent Allegories, and by Allusions to former deliverances, vouchsafed to the Jews. Thirdly, here is foretold, the overthrow of Antichrist ; who shall be destroyed by the Brightnes of our Saviors coming. Fourthly, here is set forth the state of the latter times. Fifthly, he expresseth the joy, confidence, and safety of the Elect of God, even amid those terrors that shall awayt upon their R • deemers coming. This Song is to be sung historically, in commemoration of the Churches deliverance by the first coming of Jesus Christ. And prophetically, to comfort us concerning that perfect Deliuery, as • ured at his second coming. For, though the Prophet had some respect to the Jews temporal deliverance, that he might comfort the Church in those Times. Yet the Holy-Ghost had principal regard to the spiritual deliverance of his spiritual Kingdom, the holy Catholic-Church. And to her, & her enemies do the Names (of the Churches enemies) here mentioned, very properly agree. Nay, Cushan, signifying dark, black, or cloudy ; And Midian which is interpreted, Condemnation, or Judgment ; better suite unto the Nature of those spiritual Adversaries, whom they p • efigured, then to those People who were literally so called. For, none are so fitly termed People of Darkness, or of Condemnation, as the members of Antichrist, and the spiritual Babylon.

Magnificat. Luk. 1.46.

THE blessed Virgin Mary being saluted by the Angel Gabriel, & having by the holy-Ghost conceived our Redeemer Jesus Christ in her womb; was made fruitful also, in her Soul, by the ouershaddowing of that Holy Spirit : and thereupon, brought forth this Evangelical and Prophetical Hymn. Wherein, three things are principally obserueable. First, she praiseth God for his particular mercies and favor towards her. Secondly, she glorifies God for the general benefit of our Redemption. Thirdly, she Magnifies God for the particular grace vouchsafed unto the seed of Israel, according to what was promised to Abraham. This is the first Evangelical Song. And was indicted by the holy Ghost, not only to be the Blessed Virgines Thanksgiuing; but to be sung by the whole Catholic Church (whom she typically personated) to praise God for our Redemption and Exaltation. And therefore, it is worthily inserted into the Liturgy, that it may be perpetually, and reverently sung.

Benedictus Luk. 1.68.

ZAchary the Priest, being (upon the birth of 〈◊〉 Son) inspired with the knowledge of our 〈◊〉 Incarnation; sung the second Evangelical Hymn : In which, two things are especially considerable. First, he blesseth God, because through the coming of Christ, all the promises made unto the Patriarchs and Prophets were fulfilled, for the salvation of his people. Secondly, he declareth the Office and duty of his own son, who was sent before to prepare the way of the Lord. This Song, the Church hath worthily inserted into the Liturgy also, and we ought therefore to sing it reverently in memorial of our Saviors incarnation; and to praise God for the fulfilling of his promises, and that Evangelical preparation, which he vouchsafed, by sending his Fore • runner.

T •• Song of Angels. Luk. 2.13.

THis is the third Evangelical Song mentioned in the New Testament ; and it was sung by a quire of Angels (at the birth of our blessed Savior Jesus Christ ) whose re • o • cing shall be m • de complete by the redemption of m • nkinde. In this Song they first glorify God; and then proclaim that happy • ea •• and • econciliation which his Sons Nativity should bring unto the world, Reioycing therein, and in that unspeakable good-wi •• and dear- Communion which was thereby established between the Go head, the Manhood, and Them. We therefore ought to join with them in this Song, and sing it often, to praise God, and quicken Faith and Charity in our selves.

Nunc Dimittis. Luk. • .29.

THe fourth Evangelical Hymn is this of Simeon ; who being in expectation of the coming of the Messias (which according to Daniel's 70. weeks was in those days to be accomplished) it was revealed unto him, that he should no •• ye till he had seen Christ : And, accordingly he coming into the Temple by the spirits instigation (when he was presented there as the Law commanded) both beheld, and embraced his Redeemer. In this Song therefore he glorifieth God, for the fulfilling of his promise made unto him; And joyfully confesseth Jesus Christ before all the People. In repeating this Hymn, we ought also to confess our Redeemer. For Simeon was, as it were, the Churches speaker; and hath for us expressed that thankful Joy, wherewithal we should be filled, when God enlightens • us with the knowledge and spiritual vision of our Savior.

The Song of Moses and the Lamb. Revel. 15.3.

THe fifth and last Song recorded in the New Testament is this, called by S. John, The Song of Moses and the Lamb ; being indeed the effect of that triumph Song, which the Saints, and blessed Martyrs shall sing unto the honor of that Lamb of God, which taketh away the sins of the world, when they have gotten the victory over Antichrist. This Hy •• e the members of the true Church may sing to God's g ••• y, and the increase of their own comfort, when they perceive the power of the Almighty any way manifested upon that Adversary. It may be repeated also, amid our greatest persecution • , to strengthen our Faith, and remember us, that whatsoever we suffer, there will come a day, wherein we shall have cause to make use of this Hymn with a perfect rejoicing.

The X Commandments Exod. 20.

ALthough the Decalogue be not originally in verse, yet among us it hath been heretofore usually sung: Because therefore it may be a means to present these Precepts somewhat the oftener to remembrance, make them the more frequently repeated, and stir up those who sing and hear them, to the better performance of their duties; They are here also inserted, and fitted to be sung.

The Lord's Prayer. Mat. 6.7.

THe Lord's Prayer hath been anciently, and usually sung also; and to that purpose was heretofore both translated and paraphras'd in verse ; which way of expression (howsoever some weak Judgments have condemned it) doth no whit disparage or mis-beseem a Prayer. For, David made many prayers in verse • And, indeed, measured words were first devised and used to express the praises of God, and petitions made to him. Yea, those are the ancient and proper subjects of Poesie, as appears throughout the Sacred writ, & in the first human Antiquities. Verse, the • fore, dishonors not divine Subjects; but those men do profane and dishonor Verse, who abuse it on vain and mere profane expressions. The scope and use of this prayer is so frequently treated of, that I think I shall not need to insist thereon in this place.

The Apostles Creed.

THe effect and use of this Creed is so generally taught, that this Preface need not be enlarged: And as touching the singing and versifying of it, that which is said in the Preface to the Lord's Prayer may serve for both.

A Funeral Song.

THe first Stanza of this Song is taken out of S. John • Gospel Cap. 11. Ver. 25.26. The second Stanza, Job 19.25, 26, 27. The third Stanza, 1 Tim. 6.7. and Job 1.21. The last Stanza, Reu. 14.13. And in the order of Burial appointed by the Church of England, it is appointed to be sung or read, as the Minister pleaseth: That therefore it may be the more conveniently used either way, according to the Churches appointment, it is here turned into Lyricke Verse. It was ordained to comfort the Living, by putting them in mind of the Resurrection, and of the happiness of those, who die in the faith of Christ Jesus.

The Song of the three Children.

THis Song hath been anciently used in the Liturgy of the Church, as profitable to the stirring up of D • uotion, and for the praise of God. For, it earnestly calleth upon all creatures, to set forth the glory of their Creator, even Angels, Spirits, and reasonable Creatures, with those also that are unreasonable, and insensible. And this speaking to things without Life, is not to • ntimate that they are capable of such like exhortations; but rather, that upon consideration of the obedience which Beasts, and insensible Creatures continue towards God, according to the law imposed at their Creation; men might be provoked to remember the honor and praise, which they ought to ascribe unto their Almighty Creator, as well as all his other Creatures.

The Song of S. Ambrose, or Te Deum.

THis Song, commonly called Te Deum, or the Song of S. Ambrose, was repeated at the baptizing of S. Augustine : And (as it is recorded) was composed at that very time by those two Reverend Fathers, answering one another, as it were by immediate inspiration. It is one of the most ancient Hymns of the Christian Church, excellently praising and confessing the blessed Trinity : and there • ore is daily and worthily made use of in our Liturgy, and reckoned among the Sacred Hymns.

Athanasius Creed, or Quicun{que} vult.

THis Creed was composed by Athanasius (after the wicked heresy of Arius had spread it self through the world) that so the faith of the Catholic Church, concerning the Mystery of the blessed Trinity, might be the better understood, and professed, to the overthrow and preventing of Arianism, or the like heresies. And to the same purpose it is appointed to be said or sung upon certain days of the year in the Church of England.

Veni Creator.

TH • s is a very a • ci • nt Hymn composed in Latin 〈◊〉 , and c • mmo • lie called Veni Cr • ator ; because those are the first words of it. By the Cannons of our Church it is commanded to be said or sung at the Consecration of Bishops, and at the Ordination of Ministers, &c. It is therefore here translated sill •• le for syllable, & in the same kind of measure which it hath in the Latin.

Song. 45.

Song. 46.

〈♫〉 A Son the Night before this blessed Morne, 〈♫〉 〈♫〉 A troupe of Angels unto Shepherds told, 〈♫〉 〈♫〉 Where in a Stable he was poorly borne, 〈♫〉 〈♫〉 Whom nor the earth, nor Heaven of heau'ns can 〈♫〉 〈♫〉 hold. Through Bethlehem rung this news at 〈♫〉 〈♫〉 their return; Yea, Angels sung, that GOD 〈♫〉 〈♫〉 WITH VS was borne: And they made 〈♫〉 〈♫〉 mirth, because we should not mourn. 〈♫〉 CHORVS. 〈♫〉 His love therefore, oh! let us all confess; and to 〈♫〉 〈♫〉 the Sons of men his works express. 〈♫〉

Song. 48.

Song. 49.

Song. 50.

Song. 51.

Song. 52.

Song. 53.

Song. 54.

Song. 55.

Song. 56.

Song. 57.

Song. 58.

Song. 59.

Song. 60.

Song. 61.

Song. 62.

Song. 63.

Song. 64.

Song. 65.

Song. 66.

Song. 67.

〈♫〉 WHen one among the Twelue there was, 〈♫〉 〈♫〉 That did thy Grace abuse; Thou left • st him, 〈♫〉 〈♫〉 LORD, and in his place, didst just Matthias choose: 〈♫〉

Song. 68.

Song. 69.

Song. 70.

Song. 71.

Song. 72.

Song. 73.

Song. 74.

Song. 75.

Song. 76.

Song. 77.