ergo amorem pro debito charitatem pro munere animum affectum Domino impendamus soluimus PSALM 89. My song shall be alway of the louing kindnesse of the Lord c. THis one short verse containes the summarie pith and k Bellarmin argument of the whole long Psalme wherein obserue the Songs dittie the louing kindnesse and truth of the Lord manifested vnto the whole world generally to Dauids house that is the Church especially Singers duty magnifying the mercies of God alwaies euen from one generation to another And by all meanes with his mouth for that is expressed in this vers with his mind for that is implied in the next I haue said c. l Geneua glosse Wilcox that is beleeued it in my heart and therefore spake it with my tongue Psalm 116.10 For out of the harts abundance the mouth speaketh Mat. 12.34 My song shall be alwaies of the louing kindnesse Or as other translations I will sing the mercies of the Lord his m Vatablus manifold and sundrie mercies as if he should say wee haue tasted of more then of one yea wee haue felt all his mercies I will therefore praise the same for euer I will sing his mercy for creating this vniuerse which is n Io. de combis compend theolog lib. 2. cap. 2. Macrocosmus a great world and for making man which is Microcosmus a little world 1. My song shall set forth his kindnesse for that he gaue me being 2. For adding to my being life which he denieth vnto stones 3. To life sense which hee denieth vnto plants 4. To sense speech and vnderstanding which he denieth vnto bruit beasts I haue great cause to praise the Lord for that I am a man and yet greater for that I am a sound man hauing a due portion of wit and a true proportion of limbs and lineaments maimed neither in the powers of my soule nor in the parts of my body Some men are like the carued images of Pagans and Papists o Psal 135.16 hauing mouthes and speak not eyes and see not eares and heare not feete and walke not hands and handle not I will therfore sing of thy mercies O Lord for giuing vnto me perfect limbes and perfect vse therof eyes to see tongue to speake eares to heare feet to walke I do not want so much as the left hand or the little finger of that hand or the least ioynt of that finger Againe some men are maimed in their minds as being either borne starke fooles O heauie punishment or else for abusing their good wits in bad workes are by Gods secret and seuere iudgement bereft of their intellectuals Some which haue heretofore worshipped Christ at Bethlem haue preached also Christ vnto the King and his Court in Bethel are now lunaticke bound hand and foote in Bedlem p Fatius de mortificatione cap. 2 In nature the middle participates euer with his extreames as the spring which is the middle betweene winter and summer hath as you know part of the winters cold and part of the summers heate and the morning which is the middle betweene night and day hath a little darknesse of the night and a little light of the day so man is created by God tanquam medius inter angelum brutū a middling betweene an Angell and a brute being a good deale better then a beast and a little q Psalm 8.5 lower then an Angell Hauing in respect of his body somthing of a bruit being sensuall and mortall and in respect of his soule somthing of an Angell as being intellectuall and immortall Now then if the spring haue not any heate of summer it is so cold as winter and if the morning haue no light of the Sunne it is so darke as night so man if he want angelicall abilities of the soule is little better then a beast as r Psalm 32.10 horse and mule without vnderstanding for as ſ Orat. de Dione Synesius said A wise man excels a foole more then a foole doth excel a beast As God is principium effectiuum in creatione so refectiuum in redemptione I am exceeding much bound vnto God for creating me when I was not and for preseruing me vnder his wings euer since I was yet I am more bound to his mercy for redeeming me for blessing mee with all spirituall blessings in heauenly things in Christ his Sonne Ephes 1.3 for his electing of me for his calling of me for his iustifying of me for his sanctifying of me These graces are the t Ephes 2.4 3.16 riches of his goodnesse and glory u Bellarmin misericordiae in aeternum euerlasting mercies as reaching from x Bernard ser 2. in ascen Dom. euerlasting predestination to euerlasting glorification O Lord I will alway sing thy mercies in promising and euer shew thy truth in performing thy promise made to Dauid thy chosen seruant concerning thy sonne my Sauiour saying thy seed will I stablish for euer So the y Hierom. Turrecremat Fathers expound our text I will euer sing thy mercies in vouchsafing to send thy sonne to visit thy seruants sicke to death in sinne First I will euer sing of thy mercifulnesse and then I will euer bee shewing thy faithfulnesse z Augustin Neque enim exhiberetur veritas in impletione promissorum nisi praecederet misericordia in remissione peccatorum And what is Gods mercy set vp for euer and his truth established in the heauens but that which a Esay 55.3 Esay termes the sure mercies of Dauid that is as b Act. 13.34 Paul construeth Esay the holy promises made to Dauid and the promise made to Dauid is briefly this thy seed will I stablish for euer and set vp thy throne from generation to generation For the Prophet Ethan here doth c August de ciuit dei lib. 17. cap. 9. Idem Euthym. Tileman in loc allude to the Prophet Nathan 2. Sam. 7. I will saith he from the Lord vnto Dauid set vp thy seed after thee and I will stablish the throne of his kingdome for euer Now this holy promise was not fulfilled in the temporall kingdome of Dauid as Gods people complaine in this Psalme from the 37. to the 45. verse It is therefore to bee construed of Christ and his spirituall kingdome Christ according to the flesh is the d Rom. 1.3 seed of Dauid and the e Mat. 1.1 sonne of Dauid of him it is true which is said heere by the Lord My couenant will I not breake nor alter the thing that is gone out of my lips I haue sworne once by my holinesse that I will not faile Dauid His seed shall endure for euer and his seat is like as the Sunne before me He shal stand fast for euermore as the Moone and as the faithfull witnesse in heauen Of him it is true f Psal 45.7 Heb. 1.8 thy throne is for euer and euer Of him it is
malo omni exitio peior z Brunuica faem Britanica apud Zephilin in vita Neronis A woman of a manly spirit said as much Honestius est mortem occumbere quà m capita tributaria circumferre The younger a Reusnerus in Symbol Iustine vsed this apophthegme for his Motto Libertas res inaestimabilis and b Epist 76. Seneca to the same purpose for a man to be his owne man is an inualuable treasure The resolution of our countrey-men to VVilliam the Conquerour is renowned in English historie Kentish men must haue libertie Kentish men will haue libertie c Lambert perambulation of Kent pag. 14. There was neuer any bondmen or villaines in Kent The d Apud Holinshed hist of Scotland pag. 204. prouerbialest vttered reason as well as rime Dico tibi verum libertas optima rerum Nunquam seruili sub nexu viuito fili But bondage is more grieuous and insupportable when it is in a sorreine land as this of Iacobs house was in Egypt The stranger is sad in heart though at libertie wherefore God inioyned his owne people not to e Exod. 22.21 Leuit. 19.33 grieue the stranger considering they themselues were sometime strangers in the land of Egypt The condition of the stranger is to bee pitied as that of the fatherlesse and widow Ierem. 7.6 Oppresse not the stranger the fatherlesse and the widow Zach. 7.10 Oppresse not the widow nor the fatherles nor the stranger nor the poore And when vncharitable men vnconscionably vex thē almightie God takes their cause into his owne hands Psal 146.9 The Lord careth for the strangers hee defendeth the fatherlesse and widow he will maintaine their cause and spoyle the soule of those that spoyle them Prou. 22.23 A man at home being in durance hath among his owne some mediatours or meanes for his deliuerance but an aliant in thraldome for the most part is helplesse if not hopelesse f Psal 137. By the waters of Babylon say Gods people we sat downe and wept when we remembred Sion as for our merrie harpes wee hanged them vp vpon the trees for how should wee sing the Lords song in a strange land We must ascend yet one step higher Israel was oppressed not by strangers only but also by such strangers as were g Placidus Genebrard Beza Paraphras cruell as h Chaldea Septuagint Hierome Munster Castalio Geneua other translations a barbarous people barbarous both in their vsage and language Concerning their tyrannous behauiour towards Gods Israel it is reported by Moses Exod. 1.14 that they made them wearie of their liues by sore labour in morter and bricke and in all worke in the field with all manner of bondage which they laid vpon them most cruelly Moreouer the King of Egypt commanded the Midwiues of the Hebrew women to kill euery man-child in the very birth And because the Midwiues fearing the Lord which is the Father of mercie would not execute that bloodie designe Pharao charged his owne people saying euery male-childe that is borne cast into the riuer Yea but how was Egypt a barbarous nation in language being highly renowned in historie for knowledge and S. Stephen Acts 7.22 recordeth it as a remarkable commendation in Moses that hee was learned in all the wisedome of the Egyptians Answere is made by i Agellius Bellarmine Genebrard some that they were called barbarous as speaking k Aquila apud Agellium another tongue or a strange language which Israel vnderstood not according to that of Paul 1. Cor. 14.11 Except I know the meaning of the voyce I shall be to him that speaketh a barbarian and he likewise that speaketh a barbarian vnto me But l Tileman other in my iudgement better affirme that they were barbarous as being a most idolatrous people notwithstanding all their humane learning ignorant in the knowledge concerning the worship of the true God adoring the creatures in stead of the Creator Barbarous as not speaking the m Esay 19.18 language of Canaan as not vnderstanding the n 1. Tim. 3.16 mysteries of godlinesse So profound Plato learned Aristotle wittie Plutarch eloquent Demosthenes were barbarians vnto the house of Iacob as being vnacquainted with Gods feare which is the beginning of wisedome This of the perill out of which Israel was deliuered it followeth in the next place that I shew the manner of their deliuerance brought to passe by Gods o Deut. 5.15 mightie hand and outstretched arme working a world of wonders in Egypt and in the wildernesse for their safe conduct into the land of promise All which are registred at large by Moses in the second booke of his historie called in p Dio. Carthus Vatablus Sa. this respect by the Grecians Exodus as principally treating of Israels wonderfull egresse from out of Egypt and progresse in the wildernesse Two sorts of miracles are remembred in this Hymne the first vpon the waters The sea saw that and fled c. The second vpon the land The mountaines skipped like rammes c. The sea saw that and fled q Exod. 14.21 That is the red sea seeing Gods people comming toward it and desirous to passe thorough it at the presence of the Lord runned backe all the night and was diuided so that the children of Israel went thorow the middest of the sea vpon the drie land r Wisd 19.7 the great deepe became a greene field and the waters were a wall vnto them on their right hand and on their left hand Some scoffing Atheists haue giuen out that the sea fled not by miracle but by a course meere naturall affirming that Gods people watched their opportunitie when the sea was at an ebbe and so passed thorow the middest of it on drie foote This impudent assertion is notably confuted by iudicious ſ Exercitat 52. Scaliger prouing it an egregious paradox contradicting not only the principles of Diuinitie but also the rules of reason and grounds of Philosophie The text saith expressely that the sea was diuided but t Haeres 64. Epiphanius and the u Apud Genebrard Iacob de Valent. in loc Idem Dr. Incognit in Psal 105. Rabbins auow further that it was parted into twelue paths according to the number of the twelue tribes of Israel euery troope hauing a seuerall as it were to march in But when their enemies followed them into the middest of the sea the waters returned and couered the chariots and horsemen euen all the hoste of Pharao that entred after them into the sea there remained not one of them and so the Lord saued Israel out of the hand of the Egyptians and Israel saw the Egyptians dead vpon the sea banke Exod. 14.28.30 When Israel vpon the sight of Pharaohs innumerable hoste were sore afraid and cried vnto the Lord and said vnto Moses Hast thou brought vs to dye in the wildernes because there was no graues in Egypt Moses answered the people Feare ye not stand still and
vnto me O God be mercifull as being so willing to defend thy children as the hen is her chickens vnder the shadow of her wings Gods might I will call vnto the most high God euen vnto the God that shall q The like phrase Psal 138. and Philip. 1.6 perform the cause I haue in hand who shall send from heaueÌ„ to wit his hand as Psal 144.7 or his Angell as Dan. 3.28 or as it heere followeth his mercie and truth able to saue me from the reproofe of him that would eate race vp and deuoure my soule r Mollerus Tileman Caluine opposing heauen to terrene meanes By supernaturall and extraordinarie miracles so well as ordinarie meanes able to deliuer his seruants as well with Å¿ 1. Sam. 14.6 2. Chron. 24.11 few as with many So Manasses in his prayer buildeth all his comfort vpon Gods almightie power and vnsearchable mercifull promise So Christ in his absolute paterne of praying aduiseth vs to call vpon God as our father in heauen insinuating hereby that God is willing to grant our requests as being our father and able because in heauen And according to these presidents our holy Mother the Church of England begins her publike deuotion vnto God Almightie and most mercifull Father Able to heare because almightie willing to helpe because most mercifull For my soule trusteth in thee He desires to be heard in respect of his assured affiance in Gods almightie power and holy promise t Psal 145.18 The Lord is nigh vnto all them that call vpon him euen all such as call vpon him faithfully u Psal 50.15 Call vpon mee in the time of trouble so will I heare thee c. x Psal 2.12 Blessed are all they that put their trust in him And therefore Dauid here challengeth as it were God vpon his word saying Be mercifull vnto me for my soule trusteth in thee The y Euthym. Agellius Genebrard repetition of miserere sheweth his earnest affection and intention in praying and the word z Caluâ—ne soule that his hope for helpe was no flying conceit of his braine but a full assurance setled in his heart Lord I trust in a D. Incognit Beza Buchanan nothing else but in thee alone for vnder the shadow of thy wings shall be my refuge vntill this tyrannie be ouer past Some put their trust in b 1. Tim. 6.17 vncertaine riches and say to the wedge of gold c Iob. 31.24 thou art my confidence But d Prou 11.4 riches auaile not in the day of wrath e Baruc. 3.17.19 hoarders vp of siluer and gold are come to naught and gone downe to hell O foole this night will they fetch away thy soule from thee Luk. 12.20 Other trust in their owne worth and holinesse as the Pharisie Luk. 18. stood and prayed thus with himselfe O God I thanke thee that I am not as other are extortioners vniust adulterers I fast twice in thee weeke I giue tithe of all that euer I possesse But f Prou. 28.1.26 blessed is the man that feareth alway for he that trusteth in his owne heart is a foole Other trust in their politike counsell as Achitophel of whom it was said in those daies that his counsell was reputed g 2. Sam. 16 23. as an oracle of God but the Lord h Iob. 5.13 catcheth the wise in their owne craftines and the counsell of the wicked is made foolish Other boast of their strength and put their trust as i 1. Sam. 17.45 Goliah did in their sword and shield but k Ierem. 17.5 cursed be the man that maketh flesh his arme withdrawing his heart from the Lord. Other put their trust in Princes and make the Kings Minion their mediatour But saith our l Psal 146.3 Prophet O put not your trust in Princes nor in any child of man for his breath goeth foorth and hee turneth againe to his earth and then all his thoughts perish Other put their trust in m Psal 20.7 Chariots and other in horses but we will remember the name of the Lord our God only blessed is he that hath the God of Iacob for his helpe and whose hope is in the Lord his God Psalm 146.4 and therefore be mercifull vnto me O God be mercifull vnto me for in thee haue I put all my confidence Mine other friends and forces besides thee what are they but miserable comforters as n Iob. 16.2 Iob speakes if they bee compared with thee o Tileman Bellarmine Like as the chickens seeke to the henne for defence so runne I to the shadow of thy wings for my refuge Lord my soule trusteth in thee now so shall it euer vntill this euill be passed ouer p D. Incognitus Wilcox For by the word vntill he meanes not that when the storme was appeased hee would then cease to trust in God but that hee would both then and for euer depend vpon him as long as hee hath any being Psal 146.1 So the word vntill is vsed 2. Sam. 6.23 Michol the daughter of Saul had no child vntill the day of her death And Psalme 110. vers 1. The Lord said vnto my Lord sit thou on my right hand vntil I make thine enemies thy footstoole Where the word vntill as I haue shewed vpon the place notes not a piece of time but a perpetuitie For Christ after all his enemies are made his footstoole shall euer sit at the right hand of God as hauing a q Heb. 1.18 throne which endureth euer and a r Luke 1.33 kingdome without end Vnder the shadow of thy wings shall be my refuge Å¿ Euthym. Bellarmine By this he doth vnderstand Gods safeguard protection and prouidence The metaphor is borrowed from the Hen whose wings in t Bonauent Mollerus three things especially resemble Gods high and holy hand ouer vs. 1. The wings of the Henne nourish and brood her chickens euen so the Lord said vnto Hierusalem u Matth. 23.37 How often would I haue gathered thy children together as the henne gathereth her chickens vnder her wings and ye would not 2. The wings of the Hen serue to defend her chickens from a tempest and storme so God is a x Esay 25.4 refuge against the tempest a shadow against the heate 3. The wings of the Henne serue to protect her chickens from the kite that houereth ouer them and would faine deuoure them euen so God deliuereth his children from the y Psal 91.3 snare of the hunter z Augustine Hierome Arnobius that is from the subtill tentations of the diuell who walketh about seeking whom hee may deuoure 1. Pet. 5.8 The Lord hideth all his vnder the shadow of his wings Psal 17.8 and so capa-pe they shall be safe vnder his feathers his faithfulnes shall bee their shield and his truth their buckler Psal 91.4 Vntill this tyrannie be ouer past He coÌ„pareth his affliction calamity to a a Geneua