The Songs of the Old Testament Translated into English Measures
The source for this document is https://quod.lib.umich.edu/e/eebo/A15659.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
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 TVNE, and a short Prologue also, delivering the effect and Use thereof, for the profit of unlearned READERS.
By GEORGE WITHER.
Cum priuilegio & 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, &c. 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 WITHER, their humble Servant, wisheth all increase of Spiritual graces: and to their Christian disposure, submits Himself and this Endeauour.
Most Reverend Fathers, &c.
T He 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 Wherewithall 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, &c. That (more often then I should have been) I was thereby put in mind, both to contemplate the works and mercies of the Almighty : and to endeavor 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 RR ces this; the little gain of my one Talent. Being a Metricall 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 labors 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 vain-glorious humor of my own, nor by the motion of any giddy Separationists, 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 RR ces, 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 diff • rent 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 RR ces shall see cause; I have endeavored to procure from some of our b • st M • sitians, 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 • cceptable 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 fantasie which directed me.
This your RR ces 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 use-full, as now in these times, if the necessities of this Age be w • ll considered. For which Cause; being thus to your hands presented, ready fitted for 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 Ishmaelites may deride this addition of Songs, to that over-many which (as they think) the Church already hath. Nevertheless; You, who by your experiences find, that the human 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 anything then shall be requisite. Even you also know; that these are not to be accou • ted a vain, or burthensome addition to our Psalms : especially when the Apocriphall Inuentions of m • n may there have place.
And when these shall be compared with those Measur • s 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 Poesie 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 Iudgments: but becoming the purpose it was intended for. I have not lept 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 breakings 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 dependancy 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 Lyricall verse and what is smoothed only for the reading: Fifthly, 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 : Sixthly, 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 labor 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, then 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 notise vouchsafed from any of your RR ces, after the view of this; I shall be ready to amend it, according to your directions. Or if the Tunes 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 undertakings can never be too perfect, I have purposed this Impression for no other end, but to be distributed among your RR ces, and my other special friends. That if there be any oversight committed, or ought necessary omitted in them; it might be reformed and supplied in the next Edition, by warning and instruction from some of You.
But, I hope it shall not be found very 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 cavils be, which the weakness of such are apt to invent.
And if your RR ces 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 Lyricks, 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 labor; 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 it self, 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 labored 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 M •tie of these Scriptures.
And I trust no man will envy me the honor 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 true • lie 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 then a hewer of wood, or a drawer of water, for the old Sacrifices, was in comparison of the Levite, who offered on the golden Alter.
God knows with what mind I have proceeded in this endeavor; 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 labor 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 favor 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 color or pretence of being employed, fed myself fat on the patrimonies of the Church, without effecting (or so much as intending) anything 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 labors. 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 endeavors 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 over-sights, sleight 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 RR ces. 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 Wisedomes, every whit as Authenticke as if I had begun, continued, and ended this Epistle with the Proverbs, or over-worn Sentences of old Authors: I humbly wish (according to the custom of my Country on this day) a happy NEW-YEERE to all your RR ces, and to the whole Church, in her several af •• ires, 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. &c.
- 15
- 4 The Song of Hannah.
- 24
- 5 Nehemiah's Prayer.
- 29
- 6 King Lemuels Song.
- 34
- 7 The first Song of Isaiah.
- 38
- 8 The second Song of Isaiah.
- 42
- 9 The third Song of Isaiah.
- 45
- 10 Hezekiah's Prayer.
- 50
- 11 Hezekiah's 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.
T His 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 Dietie, his Sanctitie, his Awfulness, his Fame, his marvelous Acts, and the eternity of his Kingdom. Moreover, they here set forth the malicious violence of their adversaries, before their destruction, the sudaine 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 built.
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 tipe of our deliverance from the bondage of our Spiritual Adversaries. Pharaoh, which (in the original tongue) signifieth Vengeance, (being Mistically and anagogically considered) was a Tipe, 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.
〈♫〉 N Ow to the Lord my song of praise shall be, Who hath a most renowned triumph woone: This is the Lord that makes me strong, For in the sea, the horse and horse-man he, Hath both at once together over-thrown. He is my safety and my song; My God for whom I will a house prepare, My Fathers God whom I on high will rear. 〈♫〉
THE Second Song of MOSES. Deut. 32.
The Argument and Use.
T His 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 fore-told, 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 prophecieth 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 Abiection. And lastly, of the grace which should be vouchsafed unto the Gentiles.
And in this triple-prophecy, 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 deuellishly they still requited him. Fifthly, how he punished them with grievous plagues, but forbare a while their final overthrow, to await their repentance. Sixthly, how respectlesse they should be of all this favor; and what horrible inhumanities they should be guilty of. Seventhly, 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 judgment 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 our selves 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 favor 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 fore-named 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.
〈♫〉 T O what I speak, an ear O he-uens 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 distill, As doth the rain that showreth small on tender flow'rs, And as upon the grass do fall the greater show'rs, For I the LORD'S gre • t name will publish now. Unto our God the glory render you. 〈♫〉
THE Song of Deborah and Barak. Judges 5.
The Argument and Use.
I N 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 tranquility which they should afterward enjoy. Thirdly, they show the cause of their former distress, to have been Apostasy from God. Fourthly, they memorize those, who were forward in that just war, and upbraid such as drew back in so good a cause. Fifthly, they declare what powerful enemies they had; and what miraculous assistance God vouchsafed. Sixthly, a curse is denounced against such as refuse to fight the LORD'S 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 Ironicall expression of the Adversaries vain hope of prevailing, and a prophetical imprecation, that all God's enemies may so perish, to the advancement of his Church.
Jt is observed by the Auncients; 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 Mistery 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 Infancie: But, we are to use it also, as a thanks-giving 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 then their brook Kishon, swept most of them away: And even then (as the mother of the Canaanitish 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 honor (with his shame) was thereby spread through as great a part of the world, as the Sun shineth over at mid-day.
This Song (as J 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 J should be ouerlarge in my Prologue to this Song, J 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.
〈♫〉 S Ing 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. 〈♫〉
THE Song of HANNAH. 1 Samuel 2.
The Argument and Use.
H Anna, 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 Savior, for strengthening her, and giving her the upper hand of her Adversary. Secondly, she declareth the holiness, the singularity, and the unequal'd power of God; at a reason, why her enemy should be no more so arrogant. Thirdly, she proceeds to show, how vain her adversaries 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 human • ssi • tance; 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, then the unkindness between her and Peninnah; and the Joy she received by the birth of Samuel. We must then know that Anna (which signifieth Grace, or Gracious ) was a type of the Church ef Christ : and that Peninnah (which is interpreted Forsaken, or Despised ) was a figure of the Jewish Synagogue: Seeing without this knowledge, we loose the principal consolations which the Song affordeth us. For, when Anna 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 her self against the Gentiles in their first conversion. By her comfort in the birth of Samuel; she apprehended the Churches Joy in the nativity of Christ. By her fruitfulness, and the weakness of Peninnah; she was informed how the spiritual Ofspring 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: Jn 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.
〈♫〉 N Ow in the Lord my heart doth pleasure take, My horn is in the Lord advanced high, Unto my foes an answer will I make, Be-cause in thy salvation joy had I. Like thee there is not any holy one, For other Lord without thee, there is none. 〈♫〉
THE Prayer of NEHEMIAH. Nehem. 1.5.
The Argument and Use.
N Ehemiah, 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 re • ation; 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 favorable 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 offenses. 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 favor in the Kings 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 affaire of hers, she needeth the favor 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 wouldest use it before thou and thy family begin their labor, instead of the last Disticke sing thus:
The Song.
〈♫〉 L Ord 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. 〈♫〉
THE Song of King LEMVEL. Prov. 31.10.
The Argument and Use.
W Ee find this Hymn annexed to the Prov • rbs of Solomon, and reckoned as part of their 31. Chapter. which hath this title. The words of King Lemuel, &c. (who as some write was Solomon. The Song is Alphabetically in the original, divided into St • nz • 's, answerable to the number, and order of the He •• ew letters and comprehendeth an Admirable desc • ipt • on of a good 〈◊〉 . In which are three principa •• • h • ngs considerable. First, what advantage her 〈◊〉 receive • h by her: Secondly, what commend ••• 〈◊〉 she hath • n her self: 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 honor and esteem in the common-wealth. 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 vnweariednesse, 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 her self receiveth hereby are these; her husband is confident in her; she shall have comfort in her labors; her posterity shall bless her; her husband shall praise her above other women; she shall be honored 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 solemnizing of those rites. And (perhaps) if men would often use it in their families, instead 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.
〈♫〉 W Ho finds a woman good and wise, A Iemme more worth then pearls hath got, Her husbands heart on her relies, To live by spoils he needeth not. 〈♫〉
THE First Song of ESAY. Isaiah 5.
The Argument and the Use.
T His Song, you shall find in the fifth of Isaiah : and the Prophet here, under the similitude of a Vineyard, excellently describes the estate of Judah 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 sower 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 memorize 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 our selves 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 wast by our Adversaries, as he did the Jews. For; by this Vineyard the holy Ghost did not only mean Judah 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 our selves 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) instead of the sweet Clusters of pure doctrine and good life, brought forth the sower grapes of heresies and uncleanness: Were deprived of their defense, and had both the dew 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 choi-sest vine. 〈♫〉
THE Second Song of ESAY. Isaiah 12.
The Argument and Use.
T He Prophet Isaiah 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, fore-show 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 Fountaines. Lastly, upon consideration of Christ's extraordinary works and miracles, she earnestly stirreth up her self, and others joyfully to sing the praises of him, her Lord and Savior.
This Song, every Child of God ought often to r • peate, to the honor 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 Churches Hymn, after the manifestation of our Savior in the flesh: Doubtless, it would be very properly used upon those days, which we solemnize in memory of our Saviors Natiuitie, 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.
〈♫〉 L Ord I will sing to thee, For angry though thou wast, Yet thou with-drewst thy wrath from me, And sent me comfort hast. 〈♫〉
THE Third Song of ESAY. Isaiah 26.
The Argument and Use.
T He Prophet Isaiah, 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 then a defensed City,) they ought forever 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 judgments, and in their chastening, fly unto their Redeemer. Thirdly, seeing the wicked are so evilly disposed, that they will neither repent for favor 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. Fifthly, her deliverance from persecution, with the resurrection of the dead, through Christ is foretold. And lastly, the fai • hfull are exhorted to attend on the LORD their Savior, who will shortly come to judgment: 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 judgments, for his favor to his people, and for the confirmation of their own faiths in both those.
The Song.
〈♫〉 A Citty now have we obtained, Where strong defences are, And God salvation hath ordai'nd, For wa's and Bulwarks there. 〈♫〉
THE Prayer of HEZEKIAH. Isaiah 37.15.
The Argument and the Use.
I T is recorded, in the 36. and 37. of Isaiah, that Sennacherib 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 Sennacherib 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.
〈♫〉 O Lord of hosts, and God of Isra-el, Thou who between the Cherubims dost dwell, Of all the world thou God alone art King, And heau'n and earth unto their form didst bring. 〈♫〉
Hezekiah's song of Thanksgiuing. Isaiah 38.10.
The Argument and Use.
W E find this Song in the 38. Chapter of Isaiah, where is set before it this Title. The writing of Hezekiah: King of Judah, 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 it self, 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, as well 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. Fifthly, 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 Misticall 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 lik • lie that so good a Prince as Hezekiah, would have been so extremely dejected, if he had apprehended nothing more fearful then 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 mistery in it; yea, if you well consider that this Deliverance herein memorized, 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 then 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 J 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 then 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 then the Suns retrogradation, it was well worthy of so admirable a Type.
But I shall make this prologue over-large, or else J would so plainly declare unto you, how Hezekiah was a Type of the Church, how in every circumstance of his sickness he pattern'd out the infirmity of mankind, laboring under sin; and how naturally that miracle of the Suns 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 unequal'd benefit of her Redemption.
The Song.
〈♫〉 W Hen 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 forever see. 〈♫〉
THE Prayer of DANIEL. Dan. 9.4.
The Argument and Use.
T His 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 offenses 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 entreates, 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 neighbors: Lastly, even for his own and the Messiahs sake. And all this he earnestly entreats, (not for their own worthiness, but) for the tender mercies sake of God.
This Song may be properly sung whensoever any of those particular judgments 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.
〈♫〉 L Ord 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 honor thee. 〈♫〉
THE Prayer of IONAH. Jonah 2.
The Argument and Use.
A S 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 human reason, seemed a more terrible danger, then that he was delivered from. But the safety which at his first entrance, he found in so vnsafe a place, made him sensible of God's favor, and begat in him a firm belief that he should be totally delivered. And thereupon, (being yet in the Fishes 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 vnauiodable 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 Jonah in the fishes belly, and his delivery from thence, was a sign of the burial and resurrection of our blessed Savior, 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 offense, 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 fore-sight 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 Jawes 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, J 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 Saviors Resurrection.
The Song.
〈♫〉 I N my distress I cried to thee oh Lord, And thou wert pleased my complaint to hear, Out from the bowels of the grau • I roar' • , and to my voice thou didst incline thine ear, For I amid the Sea was cast, And to the bottom there thou plunged me hast. 〈♫〉
THE Song of HABAKKVK. Habak. 3.
The Argument and Use.
B Efore 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 judgments 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, complaing, 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 LORD'S answer to that ignorant complaint of theirs: Showing that undoubtedly the pride, covetousness, cruelty, drunkenness, and idolatry of (the Chaldeans ) their tyrannizing enemies should be punished. And afterward in this Song, (which is his third Chapter) he first prayeth and 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 favor of God.
In brief, this Song hath four parts: In the first, the Savior is prayed for, according to the promise of God. Jn the second, the Majesty of his coming is described. Jn 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 then 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 diliuered 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, &c. 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 Churches deliverance from the spiritual Babylon, from the slavery of the Devil, and the rage of Antichrist; by the first and second coming of our Savior Jesus Christ : it will then be easy, through the help of God's holy Spirit, to show you that these Allegories and Aenigmaticall expressions, which are so hard to the Jews, and some misbeleeuers, 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 then they are here described by way of Allusion.
But least 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 then 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 judgment, 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 Darknes, or Condemnation, as the members of Anti-christ.
The Song.
〈♫〉 L Ord, 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. 〈♫〉