THAT which Tullie sometimes saide of Crantors booke de luctu : Est non magnus , In lucullo sive lib : 2 : Acad : Quest. verùm aureolus libellus . The same may more cruely be spoken of this booke of the Psalmes , that it is but a smal volume , but in deed a golden booke , both for the stuffe and the matter thereof , as containing in it the true and vndoubted word of God which as the Psalmist saith is pure & to be desired super aurum obrizum even before fine golde : Psal. 19 : 10 : as also for the multiplicity of Argument , fitted to yeeld comfort & instruction to all estates of men in their severall occurrences and distresses , and therein also is more cordiall & medicinable then the Paracelsians aurum potabile so much commended by Iohannes Franciscus Picus Mirandula . Lib. 1 : de au●o ca. 4 : Saint Basill in his preface to the first Psalme saith , that the whole body of the Scriptures inspired by God , was therfore purposely indighted by the holie Ghost , that every man might there finde a medicine and confection for his particular disease , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil : in Psalme 1. as it were in a common Apothecaries shoppe . The Prophets teach one thing the Historicall bookes another , the Law a third thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the booke of the Psalmes , containeth whatsoever is comprised in them all ; for it prophesieth of things to come , it recordeth matter of story , it giveth lawes and precepts for the well ordering of a mans life , in a word , saith hee , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common storehouse and treasurie of all good learning . Out of this storehouse the Saints of God haue at al times furnished their spiritual wants , & out of this Chirurgions or Apothecaries shop , haue taken medicine for the comforte of their soules . Camerarius in Catalogo Episcoporum : Babylas the good Bishop of Antioch when hee was drawne to his execution by the commandement of Numerianus , or as others say , of Decius the tyrant , repeated that saying out of the 116. Psalme Returne vnto thy rest o my soule for the Lord hath bin beneficiall vnto thee . In like manner the good Emperour Mauricius , Niceph. lib. 18 : cap. 40 : when he had beene inforced to behold the slaughter and butcherie of his wife and children , by the commandement of Phocas vsurper of the Empire , & himselfe lastly being drawne to the scaffold and to the blocke , quieted his soule with that godly confession out of the 119. Psal. I know o Lord that thy iudgments are right & that thou doest afflict me iustly . Finally the last words which our Saviour spake when he gave vp the ghost vpon the crosse , were those out of the 31. Psalm. Luk. 23 : 46. Father into thine hands I commend my spirit . So that as Saint Basill truly saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pacis caduceus , vt reddidit volater : A Psalme of David fitly and aptly applied , is as a faire calme and as an herauld or Embassadour of peace to a troubled soule .

The consideration hereof moved and enduced mee to make choice of this passadge of holy writt , as of a Scripture well befitting these times , in which the hand of God hath for a long time layen heavie vpon vs , in this his grievous visitation of our land by plague and pestilence , which hath much wasted and dispeopled many of our cities and villadges abroad . The Division : The parts of the whole Psalme ( as I conceive of it without any curious Analysis ) I propose generally to bee two , first a praier consisting of two branches to wit , a deprecation of the rigour of Gods punishing hand in the first verse wherin the Prophet beseecheth Almightie God not to exasperate his anger against him in furie and displeasure . Secondly an imploring of Gods helpe and assistance , that he be not overborne with the extremity of his sicknesse to murmur against God or to dispaire of his providence in the two last verses . The second general part wherein the greatest parte of the Psalme is spent , is a vehement complainte of the grievousnesse of his sicknesse , from the second verse to the ende of the 20. amplified by many circumstances , and interlaced with great variety of passion and affection ; for first hee bewraieth his humane infirmity , when being vnder Gods ferular & vnder the lash , hee doth that which is vnseemely & vncomely for a man to do , he crieth & roareth out vers. 8. & all along aggravateth the greatnes of his paine & punishment , though not through impaciencie , yet through an impotencie of mind , which hath likwise bin found in the rest of Gods Saints Iob , Ieremy , & the like . Iob : 3 : 3 : Ier: 20 : 14 : Secondly he sheweth his affiance & confident trust in God , notwithstanding the sharpnes of Gods correction laid vpon him ; on thee o Lord do I wait vers. 15. as Iob likwise saith that although God should slay him yet he would trust in him . Iob : 13 : 15 : In the third place hee ingenuously confesseth that the primitive & fundamental cause of this his affection was his sin v. 3. there is no rest in my bones by reason of my sin . Lastly the pain of his disease outwardlye in his bodye , was increased by the inward griefe of his hart , of with he setteth downe 2. accessory causes ; 1. the defection of his frinds who now stood aside from his plague & his kinsmen stood afar off v. 11. Secondly the barbarous inhumanity of his enemies v. 12. who were so far from condoling with him in this his adversity , as that they did rather reioice at it & insult over him , most iniuriously rendring him evil for good , & hating him , as the manner of such miscreants is , for no other cause , but because hee desired to live a godly life , and followed goodnes as it is vers. 20.

The matter and subiect which at this time I purpose to insist on , omitting the rest , is the Nature and kind of our Prophets disease , togither with those two metaphorical Attributes by which it is described & deciphered vers. 2. where it is called the stroke of Gods hand & his arrow ; Thine arrowes , ô God , have light vpon me , and thine hand lyeth vpon me .

What kind of disease it was , that our Prophet was sicke of , it is not here mentioned nor expressed , The Hebrewes suppose that it was an vlcer so vile and loathsome that the Prophet was abashed and in a manner ashamed to name it in this his holy Ditty and Spirituall song ; this they gather , because hee vseth the Adiectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foule and abominable , but suppresseth the substantiue ; some render it foeditate or re abominabili , my loynes are filled with filthy and abominable corruption . The circumstances and particularities laid downe in the text , shew it to haue beene some fowle pestilent and contagious botch or soare : the Interpretours doe somewhat differ aboute the place where this disease made his issue . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some rendred Ilia , Bucerus in hunc locum : by others Lumbi or renes which our English translations following say , my reines or loines are filled with a sore disease . If this interpretation be admitted and allowed of , then it seemeth to import , that his maladie was either the ach of the reines by a fit of the stone , or one of those pangues which Tully calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficultie of vrine , Lib: 7 : Epist Fam : 26 : and griping and wringing in the bowels and entrailes ; For these are the passions which vsually fall into these partes . Which maladies though they bring with them a very sharpe & sensible pain , yet they proceeede not to that loathsomenesse , which here is mentioned , namely to putrifie corrupt and stincke , for so Austen readeth computruerunt & putuerunt livores mei .

Others who ghesse more properly and neerer to the disease , Calvinus & Bucerus . say that the word designeth a place beneath the reines , betweene the thigh and the belly or bowels , which is the flancke or groine , into which place the confluence of vicious corrupt and malignant humours doe most commonly betake themselues , as beeing one of Natures Emunctories , as Physitions speake , and a part fitly qualified and prepared for evacuation of impostumation & the course and fluxe of humours , by reason of the tendernes & raritie of the skin and other passagdes as Galen hath obserued and deliuered vnto vs . Raritas & teneritas axillarum & inguinum . De Oculis particula 6. ca. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 1.6 . Exod. 28.27 So that finding there residence , they do impostumate and push out into some blaine and vlcer , such a one was this disease , for the worde which here is vsed , signifieth a collection of humours impostumated , which Esay calleth a swelling soreful of corruption , and in Exodus is tearmed the botch of Egypt . Nicolaus Selneccerus discoursing of those passions & maladies which growe and arise in membris explantatis that is , In Physiolog fol. 597 in the out branches & limmes of the body , the armes , thighes , & leggs ; among the rest he reckoneth the Carbuncle , which may not vnprobably bee coniectured to haue beene our Prophets disease , & that for these reasons as I conceiue : First because it commonly ariseth in the flancke or groine , which was the place and seate of our Prophets disease , as the learned in the Hebrew obserue out of the propriety of the word , as before I shewed . Secondly because the names of Carbunculus in Latin , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , signifying a burning coal , describe an inflammation so sensibly grievous & painefull , as that it doeth vexe a man as if his flesh were seared and cauterized with a burning coale : agreeing altogither with the word here vsed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrere comburere . which comming from a Radix which signifieth to burne , is rendred ardore or combustione , which the Geneva translation following saith , my reines are full of burning , according as in English we cal such soares boiles because they boile with the extreame heat of the bloud and other inflamed feculent matter . Thirdly , because the Carbuncle is a very lothsome blain or sore , and as we commonly say of it , it is cousin germane to the boile of the Plague . I will not vtter it as my Authour describeth it because it would be offensiue to the hearing . Vlcus cum ●iustâ . Certaine it is that it is an vlcer very odious and loathsome , & in this respect also agreeth with the nature of our Prophets disease , which some call plagam contemptibilem , a botch or plague abhorred of all men , for his very friendes and kinsmen fled from him and stood a loofe off for feare of infection as it is not vnlikely . Say we then that it was this Carbuncle ; or bee it rather that it was that boile and blaine of which king Ezechias was sicke vnto the death , 2. Kings 26 Esay 38. which Diuines think to haue bin the very plague immediatly sent from God , neither arising from naturall causes , nor to bee cured by naturall & ordinary meanes . For so Iunius saith , morbi natura indomita erat à medijs naturalibus , Annot. in 2. Reg. 20. & therefore God challendgeth the cure therof to himselfe , saying , I haue healed thee . The applying of the lumpe of dry figs to his boile , Masculus thinketh to haue bin vsed for a signe to confirme Ezechias his faith rather than any ordinary cure . Calvin in Esay 38. Hug. Card. in 2. Reg. 20 Howbeit Calvin and Hugo Cardinalis say that Physitions now a daies doe apply the same to ripen the sore , and that it hath a naturall force to draw the corruption outward . Concerning our Prophets disease Bucer , Musculus and others thinke it to haue beene the plague . And therevpon Masculus vpon this 2. verse , moueth this question , whether it bee lawful to flie from them that are infected with the plague . Adde herevnto this reason , that seeing that the prophet confesseth this his sicknes to haue bin laid vpon him for his sins , In Argum in Psal. 38. which Iansenius collecteth to haue bin his crying sinnes of Adulterie and murther , it is not vnprobable , but that God for exemplary iustice , did afflict him with that disease which he threatneth against them that transgresse against his law , namely that he would smite them in the knees & in the thighes with a sore botch that shoulde not bee healed , Deut: 28 : 35 & 59 and with a plague of long continuance . All which very consonantly agreeth , to our Prophets disease , for the place which this malady affected was the thigh . Faemora mea occupat ardens vlcus saith Musculus , and it was a disease also of long continuance vpon him , for in the next Psalme hee complaineth , Psal. 39.10 . that he was almost consumed by means of Gods heavy hand and of his plague . This may further appear , by those sharpe accents of griefe which he vttereth in his complaint . First he saith , there was no sounde part in all his flesh nor any rest in his bones , verse 3. as if the whole frame of his limmes inwardly had been lurate and disiointed , & as if outwardly by reason of the anguish of his vlcer , which now had made a rupture in his flesh , all his skin had bin blistred over . For when he saith , nihil est integri in carne meâ , hee alludeth to the name and nature of an vlcer , which comming from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifying in the primitiue to draw a sunder , it importeth that an vlcer is a disioyning of the continued flesh or skin , as Frischlin vpon that verse of Triphiodore , Nicodem : Fris . Annot in Triphiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Aiax by stabbing of himselfe , brake open the chest and coffin of his body with a deepe gash and gaping wound , he saith that a wounde or vlcer is solutio continui , a breach of the whole skin : now both these his paines seem to be implyed togither in the 8. verse , where he saith , I am weakned and sore broken . Secondly he goeth crooked and bended togither , incurvatus sum verse 6. his face is heauy , swarty , and discoloured ; not with repining sullennes , but through his languishment , fainting , & wasting away through sicknesse . Adde heereunto that which followeth in the 10. verse , that his hart was overthrowne in his body , beating & panting through the anguish of his malady , as if it had laboured and gasped for breath and life . His eies were sunke into his heade and waxen dim , and his sight failed him , and his strength was cleane decayed through feeblenesse , or as elsewhere he speaketh , Psal. 22.15 . & 32 : 4 : his strength was dryed vp like a potsheard , & his moisture was as the drought in Summer ; Al which are the very Symptomata & Accidentes which vsually follow after any extremity of sicknes .

Thus haue I bin induced to coniecture , that the disease here meant though not mentioned , was either the Carbuncle , or the very botch & boile of the plague , not so much because it is expresly called the plague , verse 17. in our vulgar English , I truely am set in the plague ; & yet more plainely , Psal. 39.10 . Take thy plague a way from mee , &c. for the worde which is there rendred a plague , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga , verber signifieth a stripe , or scourge ; as elsewhere in Scripture , diseases are called scourges , as in the story of the woman that had her issue of bloud dryed vp & healed by Christ , it is saide , that shee felt in her body , that shee was healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of that scourge or of that plague , Mark . 5.29 . Luke . 7.21 . as our English hath it . And in S. Luke it is said , that Christ cured many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of their sicknesses and plagues . But I rather suppose it to haue bin the plague for the reasons before alleadged .

The vse of this point , is to teach and to lessen vs , The vse of the 1. part . to vnderstand the right vse and ende of this and all other afflictions wherewith God doth exercise his children ; to wit , that howsoever they be inflicted vpon all , as punishmentes for sin , and to the wicked & vngodly which remaine incorrigible , are testimonies of Gods vengeance to consume them ; yet to the godly , they are his fatherly chastisements & corrections , for their amendment . And when we shal see the hand of God , to lie heavy vpon his dearest children , ● . Sam: 23 : 1 as here it doth vpon David , that sweete finger of Israell , Act: 13 : 22 : & the man after Gods owne heart , as that it brake & bruised his body , with a contusion of his limmes ; yea and vpon his only sonne too , our Savior Christ , whom he cast into an agony and fit of sorrowe so extreame and vehement , as that he sweat drops of bloud therat ; Luke 22 : 44 Let this be our comfort in the day of our affliction , and in the depth of our sorrows , that how soeuer Gods hand seeme to presse vs sore , yet he will not cast vs away in displeasure , as hee doth the vessels of wrath , but euen then when he punisheth , he will remember mercy . Psal: 32 : 11 : Greate plagues indeed are ordained and reserved in store for the vngodly , but whosoever putteth his trust in the Lord , mercy embraceth him on every side . And therefore though God doe differre our deliverance , yet we must not suffer our selues to bee cast downe with too great consternation , as to be swallowed vp of impatiency or despaire , but patiently to tarry the Lords leasure , as heere our David doth , who beeing likely in this his extreame sicknes to rot away peece-meale , is not discouraged or discomforted , nor mooved for his recovery either to put confidence , or relie his hope vpon Physitions , 2. Chro. 16.12 . as did Asa in his sicknes ; or to repaire to Idols & Witches , as did king Ahaziah ; but as himselfe speaketh verse 15. Hee waiteth on God ; 2. King . 1.16 knowing that to bee true which Hosea hath , that it is God that woundeth , and healeth againe ; Hosea 6 : 1 : & this is his rest , vna eademque manus vulnus opemque feret . Popilius Laenas beeing sent embassadour to Antiochus , Veleius Paterculus l : 1 : from young Ptolemie whom he had besiedged , & hauing deliuered his messadge , expected the kings answere , which he deferring to doe , circumscripsit virgula , he drew a circle in the ground round about the king with his wand , adiuring him , to giue him answer before he went out of the circle ; we must not so capitulate with God ; nor article with him vpon conditions , as did the men of Bethulia , to yeelde vp their citty to the Assyrians if God did not deliver them with in fiue daies ; but let vs waite for deliverance from him , Iudith : 8 : as Iudith there adviseth her people , and not binde the counsels of the Lord , for he hath power to saue vs when he well , And this pacient attendance on Gods wil and pleasure , is an excellent fruit & effect of faith , according to that of Esay , Quo credit non praefestinabit , Cap: 28 : 16 : hee that beleeueth with a true faith , will not bee ouerhasty with God , but will patiently waite his Lords leasure .

Having thus laid downe our Prophets disease , and proved by all likelihood , that it was the botch of the plague , or some other pestilentiall disease . I come nowe to the handling of this 2. verse ; wherein hee calleth his Vlcers Gods arrowes , & the stroke of his hand . And because it is the hand of God that shooteth and scattereth these arrowes abroad , I wil ( somewhat inverting the order intreate first of the hand of God :

Heere then it is to bee considered , that the Phrase heere vsed of the hand of God , cannot be vnderstood literally and in a true propriety of speech . For that were with the Anthropomorphites to conceiue God to be as man , and to haue the bodily parts of a man , and who so shall thinke these things truely to bee in God , proculdubiò in corde suo idôla fabricat , doubtles , Tom. 4 : lib. de membris Dei : saith Ierome , he maketh an Idol of God in his hart . But the Scripture , when it doth attribute vnto God , Anger and Displeasure , as in the 1. verse of this Psal. though not as passions , seing that he is impassible as Saint , Ambrose speaketh vpon this psalme , according to that of Lucretius , nec Deus affectu capitur , nec tangitur irâ . And when it doth give eies , and hands , and fingers , and feete vnto God , it doth it by a metaphore and Anthropopathie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil : in Ps: 38. speaking vnto vs saith Basill , after the manner of men , and stooping and descending to the quality and capacity of the hearers . God , saith Bernard , Serm: 4 , in Cantic . hath a mouth , by which he teacheth man Wisdome , he hath an hand , Serm. 4. in Cantic . by which he giveth food vnto all flesh , and he hath feete , by which he treadeth vpon this earth as vpon his footestoole ; And how hath he all these per effectum , saith Bernard , non per naturam : he hath them not by nature Organically , as men haue ; but he is saide to haue them , for that variety of effects , which he bringeth forth in the course of nature , and in the policie and governance of mankind vpon earth .

But because this metaphore is taken from man , to whom the vse of the hand is chiefly given in token of his perfection ; let vs somewhat examine the reason hereof , and see by what Analogie and proportion , the Scripture doth attribute an hand vnto God .

Lib. de Frater amore . Anaxagoras , as Plutarch telleth vs , saide that the hand in man is the cause of wisedome and knowledge , because that by the vse of the hand , a man can draw letters and characters ; hee can describe Geometricall figures & Diagrammes , by meanes whereof we attaine the knowledge of Sciences . And not so onely , but by expressing of signes , a man is able to speak with his hand if neede be , Act. 21.40 . Pers. Saty. 4. as Paule by beckening with his hand procured silence and audience among the people , maiestate manus , as the Poet saith . Adde heerevnto the wonderful skill of cunning artisans and handicrafts men in their curious workmanshippe , in such sort , that a man would thinke ( as the Italians say of the Duch-men ) that their wittes dwell in their fingars ends . j Tedesch hanno L'ingegno nelli n●ani So that it is not without good cause that Anaxagoras said , that man for having the vse of his hands , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisest of al creatures . For howsoever some brute beastes , may seeme to participate with man in the vse of reason , yet they want speech , which is reasons broker and interpreter , as Democritus saide , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Hipp●cratem de natura Hum● . and the hand also with is reasons factour and agent . For although apes , and marmosites , & Babons , haue hands , by which as in other parts & lineaments they haue some resemblance to a man ; yet they haue them after a more rude and vnfashionable feature , as being rather made for feete , then for hands ; in regard whereof the Poet saith , Ovid. lib : 12 M●ta : De Divin . lib. 2 : Dissimiles possunt homine similesque videri . Tullie out of Ennius Simia quam similis turpissima bestia nobis ; How like are these Anticks & base creatures to vs men in body ; and yet how vnlike in the comely and exact vse of the partes of their bodies . Wherefore Aristotle , correcting as it were the saying of Anaxagoras , affirmeth that a man is not therefore to be accounted the wisest because he hath hands , but therefore hee hath hands , because he is the wisest ; in asmuch as the wiser a man is , the more instruments doth he require for his vse , and the better can he vse them . Hence then appeareth the reason of this Metophore , Rom. 16.27 that seing that God is only wise , as the Apostle speaketh , he is imagined to vse these parts , ( though not materially , but by way of proportion ) which man vseth to shewe forth his wisedome , to wit the hands , and hence it is , that the Psalmist saith , that the firmament sheweth Gods handy worke ; Psal. 19.1 . not onely for the curious workmanshippe , in regard whereof Gods hands may be called , as Homer called Iupiters handes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; handes whose praise cannot sufficiently be spoken ; but also for the orderly and powerful governing of the same , Spondanus fol. 24. in which respect they may be called , as some reade that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hands inaccessible & vnresistable for strength ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the Gods in heaven cannot ward a blow of that hand . The hand of God then ordinarily in Scripture , signifieth his power , Lib. de . memb. Dei . and so saith Ierome in the place before mentioned ; But Saint Bernard more pertinently to our purpose saith , the God hath two hands ; the one is called Latitudo , quâ tribuit affluenter ; Ser. 8. in Cantic . this is the hand of his bounty by which he bestoweth his larges , & giveth guiftes vnto men . The other is his hand Fortitudo , quâ defendit potenter , this is the hand of his power , stretched out over all his creatures to protect them & defend them ; and not so only , but to punish them also when they shall offend him ; and so saith Saint Ierome , Ibid. manus Deo flagellum , the hand of God sometime signifieth a whip or scourge ; with the one hand , Deut. 11.29 God seemeth ( as standing vppon mount Ger●z●m ) to deale abroade his blessings ; Iliad. 24. & like Homers Iupiter , out of one of those tunnes , and greate vessels which stand in the entrance of his pallace , he setteth abroach his favours vnto men ; with the other , as standing vpon mount Ebal , he scattereth his cursings ; & as out of the other tunne he drentcheth men with afliction , & giveth them plenty of teares to drinke , Psal. 80.5 . as the Psalmist saith .

Now David had very comfortable experience of both these handes of God , For with his hand Latitudo , the hand of his Bounty ; hee had given him a kingdome , and set a Diademe and a crowne of pure golde vppon his head , he had given him pro pedo sceptrum a scepter for a sheepe-hooke , Psal. 78.71 . taking him from following the ewes great with yonge , to make him a ruler over his people : with his hand Fortitudo , God had as mightely defended him ; Saule had pursued him & hunted him as a man would hunt a Partridge in the mountaines , 1. Sam. 26.20 . as himselfe complaineth ; and had brought him into those wonderfull straites , that he telleth Ionathan in the bitternes of his Soule , that verely there was but a steppe betweene him and death ; 1. Sam. 20.3 . yet God had alwaies broken the snare of the fowler , and had wrought his deliverance miraculously . But now this hand of God for his sinnes was turned against him ; Sicknes by a loathsome and contagious disease ; Discomforte for the losse of his friends , and griefe of hearte because of the malicious hatred of his enemies ; these were now become his portion , this was the handsell that GOD had given him .

By the hand of God then in this place , I vnderstand , In Psal. 38. with Saint Ambrose , virtutem puniendi , his vnresistable power , in punishing , by which he keepeth corrections , as it were among kinges themselues , who are as Gods among men , Haec manus Dei regem Aegyptiarum flageslauit , this is that hand of God , saith Ambrose , Gen. 20. which scourged Abimelech kinge of Aegypt , or of Gerar , and al his people with a sore disease , because of Sarah Abrahams wife : This is the hand , that punished king pharaoh , with those manifold plagues mentioned in the booke of Exodus & this is that hand , which heere punished David , with this disease in his body & in his person . I know that Saint Basil , expoundeth it otherwise , understanding it thus , that the hande of GOD was heavie vppon David , not as vppon his person , but vppon his house and vppon his familie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it had shaken his house from the very foundation , by the manifold disorders of his children , first by Ammons incest with his sister Thamar , 2. Sam. 13.14 . vers. 28. then by Absoloms killing of him for the same ; Afterwards by Absoloms defiling of his fathers concubines , and his ambitious aspiring to the Crowne ; And after that againe , by Adoniiahs vsurping of the kingdome . But it appeareth al along , 2. Sam. 16 : 21. 1. King . 1.5 : both by this exposition , & by that other also , where hee calleth GODS arrowes , nothing else but Gods commination & threatnings , with the terrour whereof , Davids Soule and conscience was wounded , that Basill had a morall and Allegorical conceite of the whole Psalm ; The best of our late and moderne writers , vnderstand it of a disease inflicted vppon David in his person , with the Prophet calleth Gods hand , Bucer . Musc: as deriving it from the principall efficient cause of all our misery and affliction as for example ; Overthrow in battaile , is Gods handy worke ; when Israell forsooke God and serued Baal & Astaroth , Iudg. 2 : 5. it is saide that whither soeuer they went , the hande of the Lorde was sore against them , and still deliuered them into the hands of their enemies . Psal. 127.3 . Children and the fruite of the wombe , as they are a blessing that commeth from the Lord , as the Psalmist speaketh ; so on the contrary , orbitas liberorum , losse of children and barrennes of the wombe , are the stroke of Gods hand . Naomi bewailing the death of her two sonnes the husbandes of Ruth and Orpah , and considering that God had shut vp her womb and that it ceased to be with her after the manner of women , Ruth . 1.13 . so that shee was without further hope of hauing any more children , shee said , it grieveth me my daughters for your sakes , that the hand of the Lord is gone out against me . Blindnesse is likewise the stroke of Gods hand ; when Elymas the sorcerer was stroken blinde , Paule telleth him , Act. 13.11 . that it was the hand of God , behold the hande of the Lord is vpon thee , thou shalt bee blinde and shalt not see the sunne for a season , Sicknesse and Diseases are the hand of God . For when the Philistines were smitten with Emeroides , it is there said as here David speaketh , that the hand of the Lord was heavy vpon them . 1. Sam. 5.6 .

The vse of the 2. part . The Doctrines which hence arise for our instructions are these . First in that hee saith , thine hand lyeth heauy vpon me , Victori : Strigel . in hunc locum . it is very emphatical , it is as if he had said , I do not fear the hand of the Assyrians or the Philistines , or any of the inhabitants of Palestina . for against them I could oppose mine own hand , by which I haue gotten many notable victories ouer them , I could fortifie my selfe with strong munition , of warre , I coulde muster and prease forth many thousandes of those strong men of Israell , that draw swords ; I haue many worthies , valiant men , who for my sake will carry their liues in their hands , and will defie mine enemies , and smite them till their hand cleaue to the sword , as did Eleazer the son of Dodo ; 2 Sam. 23 : ●0 . but all this wil not now serue the turne , it wil nothing availe ; for it is thy hand O God , that presseth & pursueth me . Againe ; the chardge and weight of a mans blow , is but weak , according to the force and pulse of his arme , as the two princes of the Midianites Zeba and Zalmana said to Gedeon , when he bid his sonne Iether to try his arme & the dint of his sword vpon them ; No said they ; Arise thou and fall vpon vs , for as the man is so is his strength . Iudg 8.21 . But the hand of God it falleth not lightly where it lighteth ; but with an heavy loade , and it breaketh and bruiseth ; whatsoeuer maketh resistaunce against it , as before I told you out of Homer , that all the gods could not ward a blow of Iupiters hand . This is the hand that now combatted David , against which he fenceth himselfe , not with shielde or target , but with his praiers and teares , teaching vs thereby , to be carefull that we do not by our prouocations cause God to lift vp his hand against vs , Psal. 39.10 . least we be consumed by the stroke therof , as our Prophet speaketh ; and when at any time he is incensed against vs , that with David we seeke to pacifie him by our humble conversion . For howsoeuer David chose to fall into the handes of God , 2. Sam. 23.14 . because his mercies are great ; yet when his wrath is kindled though but a little , so that hee lay aside his golden scepter of mercy , and take his crushing rod of yron into his hand , then as the Apostle speaketh horrendum est , Heb. 10.31 . it is a fearefull thing to fall into the handi of the living God . And if hee thus ware fierce against them of his owne family , and begin correction & iudgement at his owne house , as heere he doth with David , ● . Pet 4.17 . What will be the end of them , which obey not the Gospell : and if this be done in virente ligno , in the greene timber , as S. Luke speaketh , Luke 23.31 quid fiet in arido ? What will become of the dry woode ? But that it should bee meate for the fire , Esay 9.19 . & fewel for the fornace of his wrath .