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
NYNE SONGS Collected out of the holy SCRIPTURES of Old and New Testament drawne foorth of the pure fountaines of HEBREVV and GREEKE Translated Paraphrased in prose Summed Analysed notted vpon grounds for vse and doctrine observed in every one of them and finally paraphrased in English meeter By Mr. WILLIAM MORAY Minister of GODS word in Crail Colloss 1.3 Verse 16. Let the word of CHRIST dwell in you plenteously in all wisdome teaching and admonishing one another in Psalmes and Hymnes and spirituall songs singing with spirituall grace in your hearts to the LORD Iam. 5.13 Is any among you afflicted let him pray Is any merrie leâ— him sing Psalmes EDINBVRGH 〈…〉 TO THE RIGHT HONORABLE THE VICOVNT OF STORMONT LORD OF SCONE and of BALWHIDDER Stewart of FYFE c. One of the Kings most excellent Majesties priuie counsellers My Lord WHen I looke backe vpon the course of your L. life whom I haue knowne about fourtie eight yeares agoe I cannot but wonder of the goodnesse and gratious providence of GOD towards your L. For so soone as your L. went to the Court of that Prince of worthy memorie in all ages so long as the world shall last King Iames the sixt of that name in Scotland first of that name in EnglaÌ„d FraÌ„ce Ireland God gaue your L. such favour in the sight of that Prince bestowed vpon you such gifts of mynd body as did indeed merit at that princes haÌ„d al the degrees of honor and great estate which that royall and magnifick Prince rewarded your L. service withall For I may say truely your L. was faithful to his Majesty and when his Hyenes did honour your L to be Captaine of a guard for the peace of the countrie and for execution of justice to the well of his Majesties subjects against Rebels bangsters contemners of his Heines lawes authoritie Your L. did with such courage and conscience administrat that charge that you spared not great nor small untill that they were brought vnder obedience 〈…〉 gaue your L. grace in your old age to retire your self froÌ„ Court with as great honour wealth and favour of your Prince and more then any other did as I could marke in my time Moreover God hath given to your L. ability will to honour your countrie in building of faire Palaces and planting faire Ortchards gardens in the places of your L. residences In being magnifick in Hospitalitie both to honourable strangers comming to see this country to our owne countrie men noble ignoble friends acquaintance Lyke as God hath made your L. the man to set vp againe that house whereof your L. came and to raise the ruynes thereof to as good estate as ever it was Notwithstanding of your L. liberalitie in advancing your friends to great honours and heritages to bee injoyed by them as your L. successours when you shall depart from this life I know not what more is requyred to make your L. both heere and eternally happie but that your L. remember consider this good gratious providence of God toward you and bee thankfull saying with David What shal I render to GOD for all his benefites to me c. Ps 116. And confesse to God your sinnes with sorrow for them and to belieue his promises of mercie to penitent sinners throgh the merit of his beloved Son Iesus Christ that with old Iacob Gen. 49 and Simeon Luk. 2. waiting for the salvation of the Lord your L. may depart in peace in Gods appoynted tyme. To you my Lord I dedicat this little Treatise as having no kinsman now so neare vnto mee by blood or so honourable in estate which I recommend vnto your L. gratious acceptation and your L. selfe to the grace of GOD. And rests Your L coosin to honour and serue you in the LORD to my power To the loving Christian Reader LOving Christian Reader wit when long sicknesse brought vpon mee so great inability and weaknesse that I was not able to goe without doores farre lesse to prosecute the dispensation of my ministrie in publick I set my selfe at the intervals of any little respiration from paine to the reading and meditating of holy Scripture that the light of knowledge and faith might more and more shyne in my mynde and abyde in my memory and the sense of holy ioy and peace might possesse my heart and conscience For certainly As water if it stand long and runne not want good aire or lyvelie spring will rotte and stinke So the soule of man if it bee not mooving about good and mooved by the breath of the holy Spirit that it may bee a well of water of lyfe Ioh. 7.38 It will soone die in corruption and sinne and stinke in the nostâ—iâ—les of GOD Deut. 32.19 Amongst other Scriptures I read these Songs contained in this little Treatise and did meditate vpon them I wrote my meditations which when I shew them to some godly learned Brethren they thought if they were published they might do good to others I thinke my selfe that they may serue for good vse to two sorts of people First to good Christian men and women who delyte to meditate in the Law of GOD both day and night Ps 1. Next to yong students of Theologie aspyring to be Preachers and Ministers of Gods word The particulars set down in order in this Treatise serveth to help such For 1. a yong Divyne should be acquaint in some good measure with the originall languages wherein the holy Scriptures were first writen namely the Hebrew and Greeke that he may vnderstand Id est and Hoc est of everie word of his Text and not to be addicted to any one mans interpretation so in a manner living by another mans faith but labour to haue in himselfe a full plerophory of faith 2. Hee should labour to make plaine the Hebraismes and Hellenismes in holy Scripture by proper paraphrase to the purpose 3. Hee should take good heed to his method in preaching Loving 〈…〉 There bee chiefely one of two methods that the best preachers obserue in preaching The one cryptick the other open or by the practise of Logicall analysis The 2 I preferre to the 1. for these reasons 1. The Cryptik method requyreth long practise a great witte and memorie which yongue scollers cannot suddenly attaine vnto 2. The Cryptick method doth more mooue the affections then informe the minde so that after such Sermons are well delyvered if yee will aske the auditors iudgement thereof they will say to you that the man preached verie well but they haue forgote what hee said but the open method vsed by a good man and of good vnderstanding serveth to teach delyte mooue both himselfe and his hearers and to helpe their memories 3. The Cryptick method being in continuall discourse maketh not the vses of the word mentioned by the Apostle 2. Tim. 3.16 But the open method may verie well vse the word accordingly when grounds for the vses are found in
by CHRIST which Simeon looked for and saw more clearely and nearelie then his forbeares Vers 2. None holy no rocke This most true for holinesse and power are in GOD essentially and perfyte in the creature by communication onely and in part being compared with GOD. Iob. 4.18 Verse 5. Hath ceased To wit to bee hungrie and are filled Seven that is many Ruth 4.11 Set out themself to wit for hyred servants for want of food Verse 8. The pillars See Iob. 48. v. 4. Psal 124. v. 8. Psal 112.26 and 104. verse 5. Verse 10. To his KING that is to say to CHRIST IE SUS to whom hee was to giue all power in Heaven and earth as his appointed King Psal 2. Observations of grounds for vse and doctrine Obs 1. THis song is called a prayer because it is spoken to GOD and in end hath a prayer but the purpose of it is a thanksgiving and so these well joyned according to the precept of the Apostle Phi. 4.6 Obs 2. It is easie to GOD when hee will to make a heavie heart light and joyfull a dispysed person honorable one silenced to speake boldly These things and other benefites are obtained by humiliation prayer Obs 3. verse 1. Whatsoever benefite GOD bestows vpon vs wee should not so much thinke of it or vse it as looke to GOD the giver of it and praise him not being as the swyoe who feed vpon fallen fruit but looke not vp to the tree Obs 4. We should labour to know Gods attributes by his word and workes wee should meditate therevpon that wee may loue feare trust him and obey his will alwayes Obs 5. verse 2. It is easier to tell what God is not or to deny any creature to bee like him then to tell what hee is for God beeing alwayes infinit cannot be defyned affirmatiuelie so well as negatiuelie Obs 6. Pryde is a hereditarie sicknesse in men and women yet GOD resisteth the proude and giveth grace to the humble Iam. 4.6 Obs 7. verse 3. to the 8. The providence of GOD rules all things maks all mutations among men Ps 107. Obs 8. Wee should not look vpon things and judge of them by present apperance for the earth is as a stage wee are players there vpon everie one is not that hee seemeth to bee in the play for a beggar there may represent a King a wise man a foole a wicked man a good but wee should abide patiently the catastrophe of the play staying till the morning when everie man putteth on his owne coat that is the morning of the resurrection Psal 49.14 1. Iohn 3.1 Obs 9. verse 9.10 The godly of old tooke their deliverances particular and of the Kirk in generall as types of their great salvation by Christ which they looked for 1. Pet. 1.10 This song paraphrased in English meeter to the tune of the 103. Psalme Verse 1. MY heart rejoyceth in the Lord in him my horne is hie My mouth is open wyde and large against my enemie In thy salvation I joye 2. none holy like to thee For there is none but thou O Lord a God a rocke to mee 3. Speake thou no more words arrogant as thou was wont before For God knowes all things very well and doth both lesse and more 4. The strong mans Bow is broken quyte the weake hath put on strength 5. The full beginne to begge their bread the hungrie eate at length The barren hath her seven borne the mother of sonnes is weake 6. The Lord hee kills and giveth life casts downe and vp doth take 7. Hee makes men poore and hee makes rich hee humbles and raiseth hie 8. Ev'n poore men from the dung and dust Princes equalls to bee For to the Lord the pillars of the earth doe appertaine And therevpon hath hee set fast the world and all therein 9. The feete hee will keepe of his Saints that they may never swerve The wicked shall in darknesse dwell as they do well deserve No man shall by his owne strength stand 10. O Lord stoppe all their strife The Lord will shoot his thunderbolts at him from heaven right rife The ends of earth the Lord shal judge his King hee shall make strong And hee shall his Anoynteds horne lift vp ere it bee long The Song of Hezechiah King of Iudah Esay 38. Text. I Said in the cutting of my dayes I shall goe to the ports of the grave I am deprived of the rest of my yeares I said I shall not see IAH Iah in the land of the living I shall not behold man more with the inhabitants of the world My habitation is gone and flitted from me as a sheep-heards tent I haue cut off as a weaver my lyfe he wil cut me off from the thrum from the daye to the night thou will destroy mee I resolved vnto the morning as a Lyon hee so bruised all my bones from the daye to the night thou consumes me As a crane a swallow I chettered I sighed like a dove myne eyes were lifted vp to the hight IEHOVAH I am weake give me rest What shall I saye both hee said to mee and he himself hath done it I shall goe on all my yeeres with the bitternesse of my soule Lord vpon these they shall live in all wherein the lyfe of my spirit is and thou wilt heale me and give me life Behold for peace I had bitternesse and thou hast loved my soule from the pit of rottennesse because thou hast cast all my sinnes behind thy back For the graue shal not confesse vnto thee death praise thee neither shall they hope who goe downe to the pit to thy trueth The living the living hee shall confesse vnto thee as I this day the father to the sonnes shall make knowne thy trueth IEHOVAH to saue mee Therefore my songs shall we play all the dayes of our lyfe in the House of IEHOVAH Paraphrase 1. VVHen I thought God was cutting the threed of my life by deaths knife I thought and said within my selfe I shall now die young and child-lesse 2. Then my greatest griefe was that my bodily eyes should not see God for a long time and presentlie to be deprived of the sight of him in the mirrour of his workes word and Sacraments 3. My dwelling place leaves mee and I it as a sheep-herd leaveth his tent the web of my life is cut out as the weaver cutteth out a web out of his loome for I made it short by sins God hath made it short in his justice and gives to mee no rest daye or night 4. After the nights vnrest I looked for no better in the morning but that hee cruelly wold destroy mee 5. The cranes and swallows cannot speak in their pain yet they chatter and the dove cheeps so vnder so great griefe and paine I could doe nothing but mourne sigh lift vp my eyes and heart to God 6. It is the Lord I can neither say good nor euill he hath spoken to mee by his servant
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