draweth on totall and finall apostasie vpon the other not so God giving grace to repent Obs 18. The more liberall God is to vs the more thankfull should wee bee the taste of his goodnesse should force vs to loue him Obs 19. God is good to all his creatures but in speciall manner to his Church Psal 147. Obs 20. The benefits of adoption and regeneration are attributed to hypocrites because externally they are called thereto But they are proper to the Elect whom Paul calleth the worke of GOD created to good workes Eph. 2. or Moses heere by the word made as in the 15. verse meanes Gods providence in making his people great and renowned Obs 21. verse 6. This aggredgeth the peoples vn thankfulnesse that God was so good to them and they wicked against God Obs 22. If wee will looke back to our beginning naturall spirituall or civill wee shall see wee haue no reason to bee proud Obs 23. verse 7. The best and surest witnesses of Gods benefites are these who beeing indeede godlie haue had long experience of them Obs 24. God so loved his Church that in the creation of the world and in the midst of his providence hee had a speciall regard to it not for their merite but because of his gratious election and adoption where by hee hath made them his heirs and coheirs with CHRIST Rom. 2.8 verse 8.9 Obs 25.10.11.12 David Ps 105. repeats GODs benefites to this people farther of nor Moses doeth in this song for Moses labouring to bee short beginneth at their comming to the wildernesse Obs 26. verse 13.14 Varietie of creatures for mans necessitie vtilitie and pleasure flowes from GODS liberalitie to man for the which man should bee thankfull See Psal 104. Obs 27. verse 15. Ieschurun or hee who should haue beene righteous is put for Israell by Ironicall illusion because they prooved vnrighteous and vnthankfull so GOD to Adam Gen. 3.22 Obs 28. Hee concluds all the faults of this people with their sinne of Idolatrie the haynousnesse whereof hee sets foorth by the similitude of an impudent harlot prostituting her selfe to other men of purpose to provoke her husband to anger for idolatrie is the highest sinne against GODS Law Obs 29. Men and women are called GODs children by nature because of creatioÌ„ or by grace by regeneration generallie or in a speciall respect Moses cals this people so heere because of their generall and outward calling which divynes cals voluntatem signi distinguish it a voluntate bene placiti Obs 30. GOD punishes not rashlie but takes first due inquisition of the fault howbeit he needs not who knoweth all things by his example to teach judges their duetie See Genes 11.5 and 18.21 Obs 31. verse 19. If GOD lye aback from vs and leaue vs to our selfe wee shall runne to perdition and if hee returne to vs wee shall bee saved Psal 30 39. Psalme 80.3.7.19 Obs 32 GOD raisde vp the Egyptians Syrians Assyrians Babilonians Grecians Romans against his people All those he calleth foolish how beit they were politick honorable wealthie vet vnlyke to the people of GOD while they served GOD. See Deut. 4.6.7.8 and Psal 147.19.20 Obs 33. It is a fearefull thing to fall in the hands of GOD beeing angrie with vs for even our GOD is a consuming fyre Heb. 12.29 Obs 34. verse 20.21 All plagues and punishments comes from God Amos. 3.6 yet to the godly they are made fatherly chastisments for their good Heb. 12 Obs 35. verse 27.28 GOD magnifies his mercie in making grace to superabound where sinne abounded Rom. 5.20 and his owne glorie is the end of all his working Obs 36.29.30 c. GOD requyres three things of his people which hee missed in them 1. The habit of wisedome 2. The vnderstanding of things concerning his glorie and their owne salvation 3. prouidence to foresee things to come Obs 37 verse 34.35 GODS judgements sleepe not as wicked men thinke but ly at the doore Gen. 4. 7. Ier. 17.1 2. Pet. 3.9 Obs 38. When GOD hath chastised his people eneugh hee will cast the rod in the fire and in wrath remember mercie Hab. 3. â—3 Psal 89. Psal 30. Esay 54.8 that wee may haue experience heereof true repentance is requyred at our hands Zach. 2.3 Obs 39. When our estate is most desperate GODS helpe is nearest that hee onely may haue the praise 2. King 14.26 Obs 40. GOD is the supreme ruler of al things ordinarâ— or extraordinar of punishmeÌ„ts deliveraÌ„ces therefroâ— Obs 41. verse 36.37 c. Wee defraud GOD of his right if wee set him not aboue all and according to our place gifts callings trample not vnder foote al Idolatrie superstition will worship inventions and traditions of men which cannot bee demonstrat by the word of GOD whether it bee in matters of faith maners Church government or ceremonies joyned to the worship of GOD. Obs 42 verse 40.41.42 In holy Scripture wee find many oaths which GOD makes joyned sometime to promises and hee doth both promise and sweare that by two immutable things hee may confirme our faith Hebr. 6.18 and when hee sweares hee sweares by himselfe as having none greater ibid. 13. Obs 43. The whole Catholick Church of Iewes and Gentils and exhorted to sing and praise the LORD for his workes both of justice and mercie which hee would manifest to them Rom. 15.10 Obs 44. The word expiation alludes to the legall ceremonies and imports that salvation that was to be perfyted by IESVS CHRIST Obs 45. verse 43 With this prophesie of the calling of the Gentils and conversion of the Iewes as with a blast of a trumpet after a Kings proclamation hee concluds this song This song in meeter followeth to be sung with the tune of the 78. Psalme Verse 1. HEare O yee Heavens what I doe speake O Earth my wordes attend Vers 2. My doctrine shall drop down as raine my speach lyke deaw I 'le spend And as small raine on tender hearbs and showres vpon the grasse So shall my word much fruit bring foorth not beeing heard amisse Vers 3. Since I the name of God the Lord will publish and proclame Ascribe yee people all to him the greatnesse of the same Vers 4. God is a rocke his work 's perfite for all his wayes are just A strong God faithfull without sinne hee must bee right and just Vers 5. His people are become corrupt and filthie now they are Perverse and crooked is their kinde vnlike his children deare Vers 6. O foolish people and vnwise who so the Lord reward Thy Father Maker Saviour wilt thou not him regard Vers 7. The dayes of old the ages past fathers fore-beears all Will tell and teach thee this for treuth if for them thou wilt call Vers 8. When the most High to Nations did heritage divide A pleasant bounds for Israel hee did even then provide Vers 9. For they his chosen people were the portion of the Lord The line on them layde for himselfe
although I would 3. My tabernacle now is rent I flit as sheepheards doe from tent My web like weaver I cut out My like I meane for thou but doubt Will mee cut off O LORD with noy And mee from day to night destroy No rest I get into the night 4. And in the morning by his might Lyke to a lyon hee mee breakes Both day and night so sore hee shakes 5. As Crane or Swallow or lyke Doue I murne I sigh I chatter now I lift my eyes I say this best LORD I am weake giue thou mee rest 6. I hold my peace because that hee Both said and did all this to mee With sorrow humble will I goe Spending my life heereafter so 7. Vpon thy promise wee depend And on thy mercie without end These are the life of this my spirit To make mee heale thou thinks it meete 8. In place of peace I had great paine Thou lov'd my soule brought it againe From pit for all my sinnes past Behind thy backe now thou hast cast 9. Man gone to graue cannot confesse Nor praise thy name there more or lesse Nor can they trust more in thy treuth 10 But such on earth whom thou hast reuth As I this day now living doe Thy trueth their seed will tell vnto 11. The LORD was readie mee to saue The song of the blessed Virgin Marie Luk. chap. 1. MY soule magnifieth the LORD And my spirit leaps for joy in GOD my Saviour Because hee hath looked vnto the humilitie of his hand-maid for behold from this time all nations shall call mee blessed For hee who is mighty hath done vnto me great things and holy is his Name And his mercie to generations of generations to them that feare him Hee hath done a powerfull worke with his arme hee hath scattered the proude with the discourse of their heart Hee hath pulled the mightie out of thrones and hath exalted the humble Hee filled the hungry with good things and hath sent the rich away emptie Hee hath taken vp Israel his child to remember his mercie As hee spake to our fathers Abraham and his seed for ever 1. I Am so ravished with admiration of the mercie goodnesse and power of GOD toward mee that all the powers of my soule concurre with my tounge to praise him 2. And this is the cause of the exceeding great joy of my spirit even to thinke vpon GOD my Saviour 3. Who hath looked vpon mee his handmaid of low degree and hath honored me so that now in al tims to come all people shall proclaime mee a blessed woman the mother of that blessed seed 4 For the strong and holie GOD hath done great and wonderfull things by me 5. And he is not onely good to me but also to all that loue him and serue him in all ages 6. By his mightie power he hath wroght a great work he hath dissipat the proud and all their devyces 7. God resisteth the proud and giveth grace to the humble exalting them which will be seene shortly vpon my Sonne me and Herod 8. Such as were poore and in hard estate as my husband and I he hath made aboundantly content And vpō rich men as Herod he is bringing great miserie and male-contentment 9. With his owne hand hee hath lifted vp Israel his servant and exalted him who before was despised remembring his covenant of grace made with Abraham Isaac and Iacob our fathers 10 Even that everlasting covenant concerning the seed of Abraham The argument and analysis of this song MARIE having harkned to the message of the Angell Gabriel hasted to Hebron a towne of the trybe of Iudah pertaining to the Levits situat among the mountaines where Zachariah Elisabeth her coosin dwelt to show her this mervelous worke of God with her that she a virgin not knowing man had conceived by the holy Ghost that child who should bee the Messias promised to the fathers Now so soone as Mary came to Elisabeth and saluted her At the voyce of Maries salutation Iohn the Baptist who was to bee the forerunner of CHRIST leapt within the wombe of Elisabeth And Elisabeth beeing filled with the holy Ghost told Marie the tydings she came to tell her before Marie vttered a word more then the salutation and shee proclaimed Marie to bee a blessed woman the mother of her LORD the fruite of her wombe blessed and shew her that so soone as shee heard the voyce of her salutation her owne child leapt for joy within her bellie Even Iohn sayeth Augustine moving saluteth Christ whom as yet hee could not salute with words And Elisabeth assured Marie that that should come to passe which was told her from the Lord by his Angell Then Marie moved by the holie Spirit vttered the words of this song containing the praise of GOD for his great mercie and goodnesse towards her and towards all his servants in all ages and for his wise just powerfull providence for his Church and against the enemies thereof according to his covenant with Abraham and his seed for ever The parts of the song are 2. the 1. containeth a proposition of her praising of GOD and rejoycing in him verse 1.2 The 2. containeth reasons of the proposition which are 7. in number The 1. is taken from GODS goodnesse towards her and the consequent thereof that hence foorth all ages shall call her blessed verse 3. The 2 is taken from GODS wonderfull power in working with her and his holinesse verse 4. The 3. is taken from the continuing of Gods mercie to his servants their posteritie verse 5. The 4. is taken from Gods power over the enemies of his Church verse 6. The 5. is taken from GODS power and justice over wicked men bee they never so mightie and his power goodnesse grace to such as in humilitie serue him verse 7. The 6. is taken from Gods compassion vpon poore ones his dispysing of the rich who trust in their riches The 7. is taken from Gods goodnesse to his people Israell and the efficient cause thereof to wit his covenant with their fathers verse 9.10 Annotations vpon this Song Verse 1. MAgnifieth that is inlarges it self to think of his greatnesse and goodnesse for no creature can comprehend GOD fully farre lesse adde to his perfection Verse 2. In or for and this sheweth the efficient cause and verie object of her joy My Saviour The Syriak interpretation is quickning mee Verse 3. Looked that is favourablie accepted Gen. 4. chap. v. 4.5 Humilitie The word imports a low and despysed estate not the merite of vertue in her as they alledge who mantaine that divine worship is due to Marie in a hy degree But Theophylactus exponing these words sayeth better I shall bee called blessed not for my vertue but because GOD hath done great things for me Verse 5. To generations according to the promise Exod. 20.6 Psal 103.17 Feare him feare in holy Scripture oft signifyeth all duety wee owe to GOD and
is to bee vnderstood of the filial not servile feare Rom. 5.15 Verse 6. A powerfull thing the Syriak interprets this victorie Scattered as the whirle winde doth chaffe Psal 1. Verse 8. Hungrie she alluds to the words of Channa in her song Taken vp with his hand to deliver which the Greeke word properly signifieth as Galen witnesses and so is to bee exponed Heb. 3.16 and the consideration heereof giveth another meaning to that Scripture then commonly interpreters doe Child Syriak his servant as Esay 41 8.9 Observations of grounds for vse and doctrine Obs 1. THis the first song in the new Testament sung by the blessed Virgin Marie as the first song in the old Testament was sung by Marie Moses sister both about one time of the yeare both by women both by Maries and in many things the purposes of both agrees Obs 2. verse I. 2. The spirit of GOD in lightneth the eyes of the minds of his servants to see clearely his benefites and their greatnesse he fils their hearts with spirituall joy opens their mouth to praise while as the wicked are like to swyne who eat fruit falling from the tree but never looke where from it came Obs 3. vers 3. God is said in holy Scripture to respect or looke vpon men or women when he showes any token of his favour to them and by the contrare not to respect or looke vpon them when hee is angry the similitude is borrowed from parents or masters to their children or servants Obs 4 Marie heere in the verses following seemes to allude to the 98. Psalme teaching vs to bee well acquaint with holy Scripture that wee may make vse thereof in due time Obs 5. vers 4. 5. Gods promises to the godly import everlasting good things And therefore the per formance of his promise by temporall benefites should bee to vs pledges of his eternall loue Obs 6. Compare the verses following with Psal 1. Psal 63. Esay 29. Obs 7. GOD takes the wicked in their owne crafts making evill counsell worse to the giuer Obs 8. When God will put forth his hand to helpe he comforts his Church confounds his enemies Es 41.10 Obs 9. verse 6. 7. 8. 9. 10. God is faithfull and fails not his servants Ios 1.5 Heb. 13.6 This song paraphrased in English meeter to the tune of the 19. Psalme Verse 1. MY soule the Lord doth magnifie 2. and sprit in him rejoyce Hee is my GOD and Saviour To him I sing with noyse 3. For hee the poore estate of mee his hand-maid did respect And now from hence no people shall to call mee blest neglect 4. The mightie LORD to mee hath done things marvelous and great 5. His Name is holy and his grace sits in eternall seate To such as feare his holy Name and worship him in treuth 6. A mightie worke his arme hath wrought the Proude destroy'd but reuth 7. The mightie men out of their thrones hee pulled hath with strength And such as were of low degree exalted at the length 8. With good things hee the hungrie fils the rich sends poore away 9 His servant Israel hath hee tane for to protect alway For why hee hath remembered his covenant of grace 10. Which with our fathers hee did make and seed to come in place Of Abraham I chiefely meane and his posteritie That they should finde to them and theirs The Song of ZACHARIE Luke 1. Text. BLessed be the LORD the God of Israell because hee hath visited and made redemption to his people And hath raised vp the horne of salvation to vs in the house of David his child As he spake by the mouth of his holy Prophets which haue beene since the world beganne Salvation from our enemies from the hand of al that hate vs. To make mercie with our fathers and to remember his holy testament The oath which he swore to Abraham our father To giue vnto vs delivered from the hand of our enemies to serue him without feare In holynesse and righteousnesse before him all the dayes of our lyfe And thou babe shall bee called the Prophet of the most High for thou shall goe before before the face of the LORD to prepare his wayes To giue the knowledge of salvation to his people in the remission of their sinnes By the bowels of mercie of our GOD by the which he hath visited vs who comes from aboue To shine to them that sit in darknesse in the shaddow of death to direct our feete in the way of peace Paraphrase 1. Let God bee praised and preached most worthie of praise because that now hee hath declared that he was mindefull of his people in sending his Sonne to visit and redeeme them 2. And now while as the strength of Israel seemed to bee gone and the promise made to David to haue failed he hath raised vp his CHRIST who by his strength shall overthrow our enemies and establish the kingdome in the house of David 3. According to his promises by his servants continued in all ages since the beginning 4. Who prophecied that we should bee delivered from our enemies and from the power of all who hate vs. 5. And to performe his mercie promised to our fathers and shew hee did remember his covenant made seald to Abraham 6. By oath vision and circumcision 7. That wee beeing delivered from the power of our enemies might serue him willingly boldly 8. In holynesse and true righteousnesse in his sight continually who searches the hearts and raines so long as wee liue 9. But now thou my younge sonne though thou seeme litle worth yet thou shall be a great one even furriour of the great King and his forerunner to prepare his peoples hearts to receaue him 10. Opning to them the way of salvation in repentance and faith in the blood of Christ the Lambe of God who takes away the sins of the world 12. Which is the greatest mercie given vs by GOD manifesting his Sonne in the flesh who commeth from Heaven 13. Who also shall be a light to the Gentiles who now sit in darknesse and deadly ignorance lead both vs and them to true happinesse The argument and analysis of this song ZACHARIE the father of Iohn the Baptist a priest of the order of Abiah when hee was doing his office according to the order of his course in the temple of the LORD Gabriel the Angell appeared vnto him and told him that his wife Elisabeth should beare him a sonne commanded him to call his name Iohn Also hee shew him that hee should bee that Elias of whom Malachi prophecied chap 4. v. 5. Which message Zacharie doubted of considering that both hee and Elisabeth were old and she had beene all her dayes till then barren Therefore he was striken with dumbnesse vntill the day Iohn was borne so that vpon the eight day after when they were about the circumcision of the child they speared at him how the childe should be called
he asking writting tables because he could not speake wrote his name shall bee IOHN and immediatly his tongue was loosed and he opned his mouth and praised GOD. And beeing filled with the Spirit of GOD hee spake the words of this song The summe of it is he praised GOD for performing of his promise concerning Messiah made to their father Abraham and to David and foretold by the holy Prophets since the world beganne and in the end he prophecieth that his sonne Iohn should be the forerunner and furriour of CHRIST The parts of the song are three The 1. containeth the praise of GOD or an exhortation to praise him ver 1. at the beginning The 2. part containes the reasons of the exhortation from the 1. to the 9. And they are in number 3. The 1. is the visitation of his people The 2. is the redemption of them verse 1. The 3. reason is the raising vp of the horne of salvation in the house of David verse 2. All these 3. reasons are illustrate by comparing the promises of God and prophecies with these things the event and accomplishment of them verse 3.4.5.6.7.8 The 3. part of the song containes a prophecie concerning his sonne Iohn that he should bee called a Prophet be the furriour and sorerunner of CHRIST verse 9. Next the ministrie and doctriné of Iohn viz. to point out Messiah prepare the people to receaue him teach the doctrine of repentance faith for receaving by the mercie of GOD remission of sinnes verse 10.11 Thirdly hee sets downe the finall cause of CHRISTS first comming to wit to giue light comfort life eternall to all those that should beleeue in him verse 12.13 Annotations vpon this song Verse 1. BLessed The verb be is to be vnderstood Visited This word in holy Scripture signifieth whiles to punish Exod. 20. whiles to doe good as heere where it imports the personall presence of GOD in his Sonne IESUS CHRIST comming in the flesh to see the estate of GODS Church on earth and to redeeme them See Exod. 3.8 Redemption This word is diversly taken 1. for delivering by force and power out of the hand of the enemie as GOD redeemed his people out of Egypt 2. For going free with the enemies good will as the redemption from the Babylonian Captivitie 3. For ransoming that is paying the just pryce as heere and els where Verse 2 The Horne That is the strength a metaphor from horned beasts Verse 7. Without feare That is with confidence Eph. 3.12 for feare heere doth not signifie religious reverence but griefe for evill to come Verse 10. In the remission or by the remission of sinnes which is the manner by the which GOD saves vs. Rom. 4.7 Verse 11. Who commeth from aboue The Greeke word properly signifieth the sunne rysing And Messiah is so called in Hebrew Ier. 23.5 Zach. 3.8 Peace In the old Testament often signifieth prosperitie and in the New but heere it imports happinesse everlasting In this way CHRIST by his word leads vs for hee is the way the veritie and life Observations of grounds for vse and doctrine Obs 1 ALbeit these words of Zacharie bee called a prophecie yet the learned calleth this the second song in the New Testament There is indeed a prophecie in the foure last verses but the former containerh the praise of GOD. Obs 2. verse 1. It hath alwayes beene the practise of the godly after sight or sense of Gods benefites temporall or spirituall to praise GOD so should wee Obs 3. GOD maketh his promises to his Church good when there is least appearance hence the proverb when man is weakest GOD is strongest Obs 4. verse 2. The raising vp of the horne of salvation in the house of David is the continuing of Davids kingdome to bee an everlasting kingdome in the person of CHRIST Obs 5. The comparison of prophecies with their event argue the Scripture to be the word of GOD. Obs 6 verse 3. All the Patriarchs and Prophets beleeued and looked for the comming of Christ 1. Pet. 1. Obs 7. verse 4 5.6 The Covenant of grace is that God would forgiue vs our sinnes save vs from enemies chiefely spirituall sinne Satan death put vs in the estate of grace and bring vs to glorie which benefites Christ meriteth to vs by his death Obs 8. verse 8. The end of our redemption is that wee serue God Christ his Sonne in true holinesse righteousnes before him beware of hypocrisie Ps 50. Obs 9. Iohn new borne is installed in his office by the holy Ghost Obs 10. verse 10. The onely way to salvation by remission of sinnes through the merit of the blood of Christ was shewed in the bloody sacrifices from the beginning types heereof Obs 11. Gods mercie is over all his workes Psal 145.9 but the bowels of his mercie that is his superaboundant love towards his chosen in redeeming of them by Christ his Sonne Obs 12. verse 11. CHRIST is compared to the morning starre the sunne the light an orient from aboue all which haue good vse to comfort vs. This song paraphrased in English meeter to the tune of the 18. Psalme 1. THE LORD the GOD of Israel bee blest and praisde alway For hee with great redemption hath visit vs this day 2. The horne now of salvation to vs is raised hie Vnto the house of David his beloved as wee see 3. As did foretell our fathers all who prophets were by name Since that the world did first beginne by them hee spoke the same 4. That wee should bee delivered out of our enemies hand From everie one that did vs hate or that should vs withstand 5. According to the Covenant once with our fathers made Of mercie now remembered though they long since bee deade 6. The oath which vnto Abraham our father hee did sweare 7 To give to vs deliverance to serue him without feare 8. In righteousnesse and holynesse sincere before his face So long as life should in vs dure and that from race to race 9. And thou my little babe shall bee prophet of the most Hie And so bee cald because that thou the LORD himselfe shall see And thou before him first shall goe his way for to prepare 10. Instructing to salvation his people lesse and maire 11. That vnto them remission of all their sinnes is given 12. By GODS most tender mercie now set foorth before our eyne For now the Sunne of righteousnesse hath shyned from aboue 13. To them that sit in darknesse and in shaddow of the graue Our paths for to direct into the way that leads to peace And everlasting glorie next The Song of the Angels at the birth of CHRIST Luk. 2. Text. GLORY to GOD in the most High and in the earth peace to men good will Paraphrase GLORY is giving to GOD in the most hy Heavens peace is now vpon earth and good news to men The argument and analysis of this song ONE Angell maketh manifest the birth of Christ to
in the midst of the pryde and rage of the enemie in the hight of their confidence and hope to bring vs back to be their perpetuall slaves 10. But thou disapointed thē with a winde which made a dry way for thy people and with the sea which turned and drowned them all 11. Let all the mightie that ever were so accounted be rehearsed which of them may bee compared with thee O LORD in holines or goodnes in acts praise worthie and wonderfull 12. By thy mightie power the sea which drowned them was made the place of their buriall 13. Now hast thou begun to lead thy people whom of thy free mercie thou hast redeemed now thou hast begun to guyde thē to the place where thy holynesse promised to dwell in the mids of thē 14. This thy worke O Lord shall not rest heere but thou shal strik with feare other nations and with sorrow the Palestins whom thou hast appointed a prey for thy people 15. The Princes of Edom the strong men of Moab and all the heathen who know not and serue not thee shall feare chieflie the Canaanits cursed of olde and destinate to be rooted out by thy people Israell 16. Thou shall worke with them so powerfully that they shall bee as stones neither speaking nor moving vntill all thy people passe by thē whom thou hast set at liberty to place them in the land appointed for them 17. To holy Canaan shalt thou bring them which thou keepes as an inheritance for them where thou will dwell amongst them and by thy presence sanctifie establish both it and them 18. IEHOVAH who now hath kythed to bee our King of his Kingdome there shall bee no end The argument and analysis of this Song THis Song Moses and all Israel sung to the praise of God the day after the Lord led them through the red Sea on dry land and after the Lord caused the waters returne vpon Pharaohs chariots horsemen who persued and followed his people and therewith drowned them all The parts of this Song are three 1. a preface verse 1. next the purpose of the song from the 1. verse to the 18. Thirdly the conclusion verse 18. The preface containes three things 1. the maker and vptaker of the Song to wit Moses in these words I will sing 2. the person in whose praise this Song was made sung in these wordes to Iehovah 3. a reason of the making and vptaking of this song and praising of the Lord thereby and it hath two parts the 1 taken frō Gods excellencie generally in these wordes for hee hath excelled wonderfully the 2. taken from a present particular document of his excellency in these words the horse and his rider hath hee throwne in the Sea The purpose of this Song containes two thinges 1. the praise of God from the beginning of the 2. ver to the 14 Secondly a Prophesie of the consequents of this great worke in bringing his people through the red Sea on dry land and drowning Pharoah and his whole armie who pursued his people The praise of God is expressed 1. by the causes presently moving to praise him 2. by a vowe heerafter by word and deede to be thankfull to him verse 2. Next they praise God by enumeration of argumēts of his praise from the 2. ver to the 14. Those arguments are eight in number the 1 is taken from his valour in these wordes the Lord is a mightie Warriour the 2. proving the 1. is taken from his Name in these wordes Iehovah is his Name This name imports his eternity his trueth in performing his promises his beeing to bee of himself and no other and that hee gives being to all creatures and therfore able to destroy them againe when he pleases ver 3. The third argument of his praise is taken from the worke presently done vpon Pharaoh and his hoste verse 4.5 The fourth argument of his praise is taken from his power conjunct with his justice in destroying his enemies and such as rose vp against him verse 6.7 The fifth argument of his praise is taken from his power conjunct with his goodnesse to his people verse 8. The sixth argument of his praise is taken from the comparison of this work of God with the presumption and pride of the enemy who thought and said all was in his power but God blew with his wind and caused the waters drown him and his armie verse 9.10 The 7. argument of his praise is taken from the supereminencie of GOD above all men in the world who seeme mightie and this supereminencie is set downe in three particulars Holinesse fearefullnesse wonderfulnesse all kything in this worke His holinesse in delivering his people from a mightie cruell Tyranne his fearefulnesse in destroying the tyran and his whole army together his wonderfulnesse in divyding the Sea making his people to goe through the middest of it vpon dry ground and making their enemies by wind and water therein to drowne verse 11.12 The 8. argument of his praise is taken from his mercie and trueth to his people beginning with this work to manifest the same and to confirme their faith and hope of performing his promise made to their fathers verse 13. The prophesie of the consequents of this work of God containes three things 1. concerning the nations by whose land the people of Israel should passe to the land of promise namely the Edomites and Moabites that feare and astonishment should fall vpon them force them to let his people passe by The 2. concernes the inhabitants of Palestina chiefly the Canaanits that their hearts should melt away for feare verse 14.15.16 The 3. thing in the prophecie concernes GODS people That God should bring them vnto possesse them in as their inheritāce the land promised to their fathers and dwell amongst them by the meanes of his publick visible worship verse 17. The conclusion of the song is that the Kingdome of God is everlasting Annotations vpon this Song Verse 1. I will sing not onlie for to witnesse our thankfulnese to God for our deliverance but also for confirmation of the trueth of this Historie for sixe hundreth thousand men with their wives and children bore witnesse in signing this Song Vnto Iehovah that is vnto his praise so Psal 106. ver 12. compare this song with the song Apoc. 15. ver 2.3.4 both sung at the Sea Harpes of timbrels in the singers hands The songs are of Moses and of the Lambe the one delivered from the bondage and persecution of Pharaoh the other from the beast Antichrist or the Pope Verse 2. IAH a proper name of God first mentioned on in holy Scripture next Psal 68.5 In Greek in the new Testament it is joyned to Halelu to make Haleluiah that is Praise yee the Lord the whole compond word is originally Hebrew see Apoc. 19.1.3.4.6 Strength so signifieth the Hebrew word properly yet seing it is joyned heere with these words sung it signifieth the strength
and feare to offend mee whose hand none can escape 40. For I hold vp my hand to Heaven and sweare saying As I am the everliving GOD. 41. My enemies thinke my sword wil alwayes be hid in the scabard and because I am patient that I cease to bee a iust judge but they shall feele the contrare when my wrath shall breake out against them 42. There shall bee no end of my vengeance vntill the earth bee filled with blood and dead bodies my enemies be made captives vpon whom I will haue no mercie 43. Seeing GOD will manifest his goodnesse to his people I sraell his mercie it is the part of all nations to acknowledge the same and to praise him in the cōmunion of Sancts both of Iewes Gentiles The argument and analysis of this song GOD caused and commanded Moses to write this Song preach it to Israel and to testifie Gods goodnesse and grace to them and to convince them of vnthankfulnesse towards God and to prepare the catholick kirk of the Iewes who were to bee dispersed through the world Therefore hee commanded this song to bee put in the mouth of the Israelites and to be preserved in writen monuments Deut 31.19 The summe of this Song is this GOD the Father of his Church and Iudge of all the world contests with the people of Israel by this solemne Song of his goodnesse towards them of their ingratitude and contumacie seene already in Moses dayes and now forseene by him that it would bee greater heereafter and therefore prophesieth by Moses of the rejection of the Iewes calling of the Gentiles The parts of this song are three 1. the preface verse 1.2.3 The 2. a narration from the 4. verse to the 43. The 3. the conclusion of the Song verse 43. The 1. part which is the preface or beginning of the song con taineth an exhortation to the Heavens and earth to attend to this Song verse 1. a reason of this exhortation verse 2. a precept to the people to bee attentive docile with the reason thereof verse 3. The 2. part of the Song containeth in it first a narration of things bygone before the penning of this song from the 4. verse to the 19. Secondly a narration of things that were to come from the 19. to the 43. The summe of the narration of things bygone is set downe verse 4.5 The enarration or exposition thereof from the 5. verse to the 19. and the summe containeth in it 2. things The 1. concernes God verse 4 The 2. concernes the people of Israel verse 5. which is aggredged and they taxed with foule ingratitude verse 6. The enarration and exposition of these thinges keepes this order 1. the part of God is set downe from the 6. vers to the 15. Next the part of the people is set downe from the 15. verse to the 19. Gods part verse 6 proved by antiquitie and testimonie of their fore-beears verse 7. and from his providence for them from the beginning of the world verse 8. with the reason therof verse 9. Thirdly from his care of them when they were in the Wildernes verse 10. illustrated by similitude verse 11.12 Fourthly from his placing of them in the land of CANAAN verse 13.14 The enarration of the part of the people and the exposition thereof verse 16.17.18 The 2. part of the narration concerning things to come containeth 2. things 1. Gods justice against the vnthankful and rebellious Iewes from the 19. to the 35. Secondly the work of Gods mercy to a remnant of them from the 35 verse to the 43. The worke of Gods justice is set downe in this order 1. that he abhorred them and the reason verse 19.2 that hee resolved to leave them to themselues with the reason thereof verse 20.3 That hee will pay them home with like for like lege talionis verse 21. with the reason thereof verse 22. 4. That he will multiplie plagues vpon them verse 23.24.25 5. That hee purposed to haue put away their memorial amongst men were not the respect hee had to his owne glorie and the pride of their enemies verse 26 27. 6. Hee wisheth they had a minde and heart to consider and bee sensible of his dealings with them of their end together with the reason of all verse 28.29.30 which he proves by the testimonie of Gentils their enemies verse 31. and subjoyneth reasons of his severitie against them verse 32.33.34.35 The work of his mercy to the remnant of them is set down verse 36. Amplified with the triumph and iusulting of his people over their enemies verse 37.38 Which hee confirmeth by the demonstration of his power verse 39. and by his oath verse 40.41.42 The conclusion of the Song verse 43. containeth an exhortation to the Church catholick of Iewes and Gentiles to praise God with the reason thereof Annotations vpon this Song Verse 2. My doctrine the Hebrew word signifieth received learning a good description of the doctrine of true religion because it is receiued from GOD not devysed by men 1. Cor. 11.23 Ioh. 8.28 and should be receaved by the hearers with this respect 1. Thess 2.13 and this imports that the teacher receaues it frō God and the hearers also from him by his ministers Shall drop so Micah 5.7 Esay 55.10 The doctrine of false teachers not so Iud 6.12 Pro. 25.15 and this is a wish rather then a promise Raine dew figures of heavenly graces Gen. 27.28 Grasse here vnto people compared for their frailtie Es 40.6 or admonition to bee fruitfull Heb. 6. Verse 3. The name that is his majestie his workes of mercie and justice Verse 4. ROCK The septuagints translate this word GOD who is a Rocke to his Church Mat. 16.18 1. Cor. 10.4 and this word imports GODS constancie wherein his servants trust His worke The Greeke translats workes Heb. 3.9 Verse 5. Not of his sonnes for they sinne of infirmitie and this showes the effect of the law differing from the effect of the Ghospelf Rom. 7.9 Phil. 2.5 Verse 6. Requyt see the contrare spoken to God by David Psal 103.10 Father that bought thee this aggredges their vnthankfulnesse forgetting the benefites of their redemption adoption regeneration Made thee that is not onely created thee but also redeemed and called thee and put thee in a high estate whē thou was nothing 1. Sam. 12 6. Es 43.7 Mark 3.14 Verse 7. The dayes of old That is looke not so much what thou art now as what thy forbears were once Ios 24. this argument also is vsed for consolation Ps 77.67 Psal 119.52 Psal 14.3.5 Verse 9. Thy Elders who are yet living among you Portion that is the Church and members thereof are the heirs of God coheirs with Christ Ro. 8.17 Verse 10. Wildernesse that is I fand them needie vnworthy flying frō the enemy enemies to me but I gratiously and mercifullie receaved and intertained them though most vnworthie Ezec. 16. Rom. 5.10 Aple of his eye that is
Esay and is doing accordingly I will never forget this heavie hand of God vpon mee 7. Vpon such meditations the godly shall be comforted in time of sicknesse death as I now hoping yet for life and health from thee O Lord. 8 In place of peace health which I had God layd vpon me sore sicknesse and trouble of Spirit yet hee loves mee because howbeit hee hath afflicted mee sore yet hath hee not delivered mee to death Psal 118. but hath forgiven my sinnes and set mee away with peace 9. And this thou hast done that yet I might worship thee in the land of the living which bodies dead and buried cannot doe 10. But man living as I am yet shall praise thee and one generation shall deliver thy trueth vnto another 11. The Lord was readie to saue mee Therefore my song shall bee sung even this song tuned played vpon musicall instrumēts in witnesse of mee and my peoples thankfulnesse to God for this my deliverance The argument and analysis of this song HEzechiah king of Iudah beeing sicke of a desperat disease which the learned thinke to haue bene a pestilentious fever because mention is made of Byle It was Gods will that the Prophet Esay should say to him hee should die be that disease This messenger did much commoue Hezechiah partly because hee was then a younge man and had no child partly because he beeing tormented both in body and spirit seared death But chiefely because hee having long before resolved to serve God and doe good to his Church this good intention would faile Being in this estate hee prayed and weeped sore and the Lord heard and pittied him Therfore he sent againe to him the Prophet Esay with another more comportable commission then the first namely that hee should not die at this time but haue fifteene yeares added to his yeares hee had lived alreadie hee being thus comforted beganne to recognosce his thoughts in time of his sicknesse and to consider Gods great mercie toward him for the which he promised to bee thankfull all the dayes of his life These things after hee had convalesced hee put in write and makes the argument of this song The parts of the song are three The 1. is a recognoscing of his thoghts and words in tyme of his sicknesse from the 1. verse to the 6. The 2. is the consolation wherewith he comforted himselfe from the 6. verse to the 11. The 3. is the conclusion of the song verse 11. As to the 1. part hee sayeth his thoughts and words were these 1. hee thought and said hee would die of this disease verse 1. Next hee thought and said hee would haue no more tyme place or occasion to serue GOD among men living vpon the earth verse 2. Thirdly hee repeats his thoughts of death in similitude taken from sheepe-heards and weavers verse 3 4. Fourthly by the similitude of Crane swallowes doues hee expresseth his paine prayer verse 5. As for the 2. part to wit his conclusion the grounds thereof are these 1. that GOD declared to him his will by the Prophet that he should die and it was GODS hand vpon him 2. his resolution to passe the rest of his time in humilitie and repentance verse 6. Thirdly he comforts himfelf with Gods promise verse 7. Fourthly he comforteth himself with Gods mercie set downe with the motive thereof that God may bee honoured by his servants living vpon earth verse 8.9.10 The conclusion is that hee wil praise God while he liveth verse 11. Annotations vpon this Song Verse 1. I said through impatience I thought with my selfe I shall goe a description of death Rest of my yeares which by the course of nature I might have looked for Verse 2. I shall not see I shall be deprived of Gods visible presence in his Church I AH I AH This doubling showeth his great loue to God and his worship Verse 3. My habitation hee compareth the life of man to a tent and webbe Verse 4. I resolved That is I layd my compt A Lyon the like Iob David Christ felt Verse 5. Chattered being weake in body wounded in Spirit I could not vtter many words in prayer Verse 6. What shall I say to wit to my Maker see the like chap. 39.8 Iob 1.21 Heli 1. Sam. 3.18 David Psal 39 9 murmuring the contrare condemned Verse 7. These he meaneth Gods word and works Verse 8. For the grave so David Psal 6. Observations of grounds for vse and doctrine Obs 1. HEZECHIAH left behinde him this song as a monument of Gods mercie towards him so did David many Psalmes and God honoured both with place in holy Scripture which shall not bee forgot or lost so long as the world shall last I will honour those that honour mee saith the LORD 1. Sam. 2.30 Obs 2. verse 1.2.3.4 Hee complaines not for feare of death as loving this life so well that hee had no knowledge faith or hope of a better life after this but heereby he showes what paines he had in his body what agony in his souse beeing sensible of his sins and of Gods anger yet there betwo things that make men willing to die some earthly thing whervnto their heart is teathered or want of knowledge of the joyes of Heaven Obs 3. vers 5. Hee could vtter few words in prayer for griefe and paine yet God saw his teares heard his pittifull sighs and groanes This should teach vs in greatest troubles yea in the midst of the shaddow of death to hold fast our confidence in God Ps 23.4 Heb. 10.35 Obs 4. vers 6. The grounds that Hezeckiah laid for his comfort wee should vse to the lyke end see the analysis Obs 5. The LORD wounds and heales againe kils giues life therefore wee should alwayes feare serue and trust in him 1. Sam. 2.6 Obs 6. The chiefe end of mans lyfe is to know God and serue him therefore this should bee the principall cause of our desire to liue Obs 7. Death is a web of our owne spinning because by sinne wee brought it on vs yet God is said to cut out the web of our life because he begins it promoves it ends it when hee pleases This may bee the moralitie of the Poets fable of the three weirdsisters Obs 8. When God forgiueth a man his sinne hee takes away the punishment also as Hezechiah testifieth by his experience and this refuteth the doctrine of Romanists of remission of sinne and reservation of punishment where vpon they build purgatorie Obs 9.7.8 9.10.11 verse When God hath afflicted vs and delivered vs againe we should be humble thankfull penitent praying for perseverence least wee fall againe with Hezechiah Es 3.9 This song paraphrased in English meeter to the tune of the 102. Psalme Verse 1. WHen that I thought my dayes were cut I said vnto the graue I 'me put My yeares are spent no moe remaine 2. GOD in this life to see againe No longer men I say behold Heere vpon earth