Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	endure_v	king_n	wilderness_n	2,539	5	12.2511	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10086	The Psalmes of Dauid truly opened and explaned by paraphrasis, according to the right sense of euerie Psalme. With large and ample arguments before euerie Psame, declaring the true vse thereof. To the which is added a briefe table, shewing wherevnto euery Psalme is particularly to be applied, according to the direction of M. Beza and Tremellius. Set foorth in Latine by that excellent learned man Theodore Beza. And faithfully translated into English, by Anthonie Gilbie, and by him newly purged from sundrie faultes escaped in the first print, and supplied with the principal pointes of euerie Psalme, summarilie set downe in a table at the end of the booke.; Bible. O.T. Psalms. English. Paraphrases.	Bèze, Théodore de, 1519-1605. Psalmorum Davidis et aliarum prophetarum, libri quinque.; Gilby, Anthony, ca. 1510-1585.	1581 (1581)	STC 2034; ESTC S102233	223,270	384

Og the king of Basan and al the kingdoms of Canaan 12 Whose countries giuen to them before he deliuered to be possessed of Israël 13 Wherefore doubtles ô Lord thou hast gotten vnto thy selfe a name of perpetual praise neither shal the remembrance of thee be extinguished for euer 14 And thou wilt chieflie more and more set forth thy glorie in the preseruation of thy people and in thy louing kindnes that is so prone and readie to pardon thy seruants 15 But euen these most gorgious and pretious images which the senseles nations do worship are nothing else but gold siluer made by the workmanship of man in this or that forme 16 They haue a mouth and yet are dumbe they haue eies but they see nothing therewith 17 They haue eares but can not heare and haue a nose but wanting breath 18 And verelie in this point the workemen and worshippers of them differ nothing from them 19 But ye the stocke of Israël praise the Lord ye the familie of Aaron go before others in praising the Lord. 20 Ye Leuites praise the Lord as manie as professe his worship praise the Lord. 21 Let the euerlasting inhabitants of Ierusalem sound foorth the praises of the Lord out of Sion PSALME CXXXVI The Argument There is the same argument and the same vse of this most magnificent Psalme as of the other but the benefites of God both toward the whole mankind and especiallie bestowed vpon his Church are heere more plainelie set forth and euerie where there is a singular verse often repeated partlie that we should certainlie iudge these benefites onlie to come of the most liberal bountie of God partlie that we should iudge not onelie that al things generallie but also euen particularlie euerie thing is as a testimonie and pledge of Gods fauour and mercie to our saluation although this his liberalitie turne to the destruction of the wicked And it appeareth by 1. Chro. 7. that Dauid was the authour of this song the which was sung with most great solemnitie both in their high feasts and in their triumphant victories euer repeating this singular verse by course as also the historie of Iehosaphat doth declare 2. Chron. 20. THE PARAPHRASIS 1 PRaise the Lord for his great goodnes for his mercie endureth for euer 2 Praise the God of gods for his mercie endureth for euer 3 Praise the Lord of lords for his mercie endureth for euer 4 Who by his onlie power bringeth to passe maruelous things because his mercy endureth for euer 5 Who hath created the heauens by his infinite wisedome for his mercie endureth for euer 6 Who hath commanded the earth to stand vp aboue the bankes of the waters being appointed to susteine and giue nourishment to the beasts of the earth and the soules of the aire for his mercie endureth for euer 7 Who hath created those two great lights for his mercie endureth for euer 8 The Sunne to rule the daie for his mercie endureth for euer 9 The Moone and the Starres to rule in the night for his mercie endureth for euer 10 Who smote Aegypt slaieng their first borne for his mercie endureth for euer 11 And deliuered Israël from thence for his mercie endureth for euer 12 And that with a strong force and as it were by lifting vp his arme on high for his mercie endureth for euer 13 Who did part in sunder the Rushie sea which is called the red sea that it should lie open vnto the people passing to and fro by multitudes for his mercie endureth for euer 14 And led Israël through the middest thereof for his mercie endureth for euer 15 And drowned Pharao and al his armies in the same for his mercie endureth for euer 16 Who led his people by the waste wildernes for his mercie endureth for euer 17 Who stroke great kings with plagues for his mercie endureth for euer 18 Who slue mightie kings for his mercie endureth for euer 19 Sihon king of the Amorites for his mercie endureth for euer 20 And Og the king of Basan for his mercie endureth for euer 21 And gaue their dominion to be possessed by others for his mercie endureth for euer 22 Euen to be possessed by Israël his seruant for his mercie endureth for euer 23 Who when we were oppressed was mindful of vs for his mercie endureth for euer 24 And deliuered vs from our enimies for his mercie endureth for euer 25 Who giueth foode to al liuing creatures for his mercie endureth for euer 26 Praise ye God the Lord of heauen for his mercie endureth for euer PSALME CXXXVII The Argument The holie Ghost would haue this excellent Psalme to be extant which no doubt was made by the Leuites the fingers in the time of the captiuitie that he might teach vs verie notable things and necessarie to our comfort to wit that there is a time of silence vnder the crosse when the power of darkenes hath his time notwithstanding that we must retaine alwaies our constancie not onelie in faith but also in zeale least we betraie the truth with our silence or forsake our dutie for feare of men The dogs verelie are vnworthie to haue anie holie thing offered to them but this same thing is not to be dissembled that they are dogs when it standeth vpon the glorie of God and that the oppressors of the Church shal neuer carie awaie their wickednes vnpunished and chieflie they which do inflame the crueltie of the mightie men against the innocent THE PARAPHRASIS 1 WE being caried awaie vnto that prophane Babylon euen auoiding so much as laie in vs the sight of the wicked enimies did confesse with most doleful silence euen with aboundance of teares both our sinne and our sorowe at the floud of Euphrates being mindful of Sion 2 And though we caried our harpes euen to be our comfort in so great calamitie yet seeing that it seemed vnto vs that we should rather mourne than sing in that time and place we did hang them vpon the sallowe trees making no noise in the sight of the Babylonians 3 When they themselues which had drawne vs awaie into this most miserable captiuitie outrageouslie mocking our miserie did require of vs that we should delight them with our songs and take againe into our hands the harps that we had hanged vp speaking these words Come off sing vnto vs those tunes of your Sion 4 But we did not agree vnto them bearing most heauilie this their derision as breaking out into the reproch of the Lord himselfe For with what countenance or with what conscience could we abandon the holie praises of the Lord to be derided of those wicked enimies 5 But be it far awaie and God forbid ô Ierusalem that though we be far separate from thee we should forget thee but let rather euerie one of our right hands forget al plaieng of instruments 6 Let the tongue of euerie one of vs rather cleaue to the roofe of our mouthes than that it being vnmindful of thee

it to be the marriage song of Salomon and the daughter of Pharao For besides that the Hebrue inscription or title would not haue omitted that I see that that marriage is plainlie and worthilie condemned of the holie Ghost 1. Kinges 11. so that me thinketh it is a great absurditie to suppose that it was a figure of so great a matter And that same spiritual coniunction of Christ and the Church is in this Psalme most diuinelie described by an allegorie borrowed of common marriages the which the prophets afterward haue oftentimes opened and Paule himselfe Rom. 7.2 Cor. 11. and Ephes 5. But we must marke that as in marriages among men first contracts are made and then the marriage celebrated so Christ the husband of the Church is to be considered after a sort in a two-fold state that is in a state of weakenes which we may compare with the contractes and in the state of glorie which he obteined after his resurrection being now the true and the glorious husband of the Church euen though it continue as yet in part vpon the earth and in this Psalme he is set forth as glorious and that hath entered in marriage with vs. Christ therefore is that King the husband of the Church than whome there is nothing more beautiful as he that wanteth al blemish And what the force of this persuasion is it doth not onlie appeare in entising but also in changing mens minds through the preaching of the Gospel and the vnspeakable power of the same The same Christ in asmuch as he is man receiued the spirit not in measure but most abundantlie so that it redoundeth to al the sainctes he hath a sword giuen him not for ostentation like an vnsensible idol but that he must drawe it forth and this is it that pearceth to the separation of the soule and of the spirit Also he is furnished with arrowes wherewith he striketh through al his enimies wherefore exceeding praise and singular excellencie both in preseruing his children and in confounding the proud is by good right due vnto him Againe afterward he is brought in carried vpon three horses to wit the truth meekenes and righteousnes which are gouerned of the word as of the onlie directer of the course for the declaration of the which most diuine allegorie according to the weightines and worthines of the matter we had neede haue a whole booke But by a contrarie this may brieflie be vnderstood if a man do consider how the kings and princes that are led by a contrarie spirit are wont to be carried f●r otherwise not vpon horses but vpon most sauage and cruel beasts namelie ambition arrogancie fiercenes crueltie riot and horrible oppression of subiects And we must carefullie note that which foloweth that howsoeuer the world doth impeach and slander this gouernement being both most righteous and most moderate yet this iust King ruleth al things prosperouslie and the more he is resisted the more he sheweth forth his power both in that so iust and so safe defence of his poore flocke and also in wounding his enimies to death inwardlie by his heauenlie power that is to saie when he giueth them vp into a reprobate sense so that they become the instruments of their owne destruction And though al these things do fal out dailie whiles this King defendeth al his elect that none of them do perish and reuengeth their enimies as pleaseth him yet that which seemeth here to be noted appeared plainelie in the verie beginning of this mariage that is solemnized in deede when as he did terriblie punish the thankeles synagogue with those rods that as yet endure but yet preseruing a remnant of his elect through a certaine rare mercie which he vsed towards so rebellious a stocke of Abraham Hauing now gotten the victorie this King is placed in his throne the which is said to be eternal that it might be signified not to be of this world not onlie because as Salomon saith iustice establisheth the seate of a king but also for that this King is both the true and the eternal God and the verie sonne of Dauid according to the flesh to whome in that he is placed aboue euerie name euen in that he is man al power is giuen both in heauen and in earth as this verse is cited Heb. 1.8 so that neither there are more kings for that one wife can not haue manie husbands neither yet is he so to be vnderstood God that he is not man for thus he were no meete husband for this Church which consisteth of men neither also is he man in such sort that he is not the eternal and verie God for then the Church should not haue one husband sufficientlie able to defend it After this the most holie gouernement of this kingdome that is to saie of the Church is added for the Church of God alone is ruled by the true rule of most vpright gouernement in al publike and priuate vocations because there the spirit of God reigneth instructing the iudgement of the godlie and brideling their affections And the cause of this saieng which foloweth is verie weightie to wit that this King both concerning his verie person and also the heauenlie gifts is annointed aboue his felowes that is to saie he is exempted out of the number of other kings For the most excellent kings euen Dauid himselfe was infected with manie and greeuous sinnes but in this King nothing at al is wanting Finallie those things that are spoken of his most pretious apparel do partlie belong to the voice of his father In whom I am wel pleased wherein is signified that the father was reconciled vnto vs both by the perfect integritie of the person of our Immanuel and likewise by this most sweete smelling sauour of his obedi●nce euen to the death of the crosse and partlie to that saieng of the Apostle 2. Cor. 2.14 We are the sweet sauor of Christ who is made vnto vs wisdome righteousnes sanctification redemption 1. Cor. 1.30 And out of his iuorie tabernacles namelie his heauenlie seat from whence he doth behold vs he doth after a sort powre downe al these things and euen himselfe vpon vs. Now foloweth after the description of the King the husband a most perfect description of the Church his wife and of the princelie marriage wherein other her companions are ioined to the hol●e Israëlites who haue the title of the Queene that are themselues kings daughters al the which being appointed to one husband doe in verie deede beare the person of one Catholike Church but yet are distinguished from her as from the princesse or wife because the holie Iewes Prophets and Apostles and the other natural branches haue the first place by whome euen we are brought into this Kings chamber through the gold and beautie whereof we also shine and are beautified But this is chiefelie to be marked that these Queenes are not said to haue taken al these ornaments out of their owne wardrobe

he is my rocke my saluation my tower I cannot fal 7 My health dependeth on him alone although I be forsaken of al men he wil exalt mee into the highest place of honour whome these men couet to cast downe he wil receiue me which am assaulted of al into his high and inuincible tower This is he in whome onlie I haue setled my hope 8 Powre foorth therefore vnto him al the cares and griefes of the mind al yee people following mine example trust in him if you be wise both in prosperitie and aduersitie seeing he alone is the most safe refuge vnto vs. 9 For men are but meere vanitie and nothing is more deceiuable than the men euen of most might yea if thou wouldest weigh in ballance nothing it selfe with mortal men and withal that is in their power nothing would weigh them al downe 10 Dreame not therefore as mad men vse to doe that you can growe more great by force or by deceit and if riches fal vnto you set not your minds vpon them and so be deceiued with vaine hope 11 But rather set this before you that God hath testified so plainlie both with wordes and by the end of things I my selfe haue proued oftentimes by experience that al power remaineth in God 12 Oh Lord as thou art the greatest so art thou far the best and most merciful therefore it cannot be but thou wilt giue due punishment vnto the wicked as they deserue and thou wilt comfort thine that loue righteousnes for thy great mercie sake PSALME LXIII The Argument The Hebrue title of this Psalme doth refer the argument thereof vnto the time when Dauid wandered miserablie and ful of sorowe in the wildernes of Herith 1. Sam. 22.5 and Engaddie 2. Sam. 24. Now the greater that these dangers were so much the more excellent example of faith constancie doth this Psalme shew as some other before and folowing after But this is chiefelie to be obserued that he being cast downe so suddenlie from so high dignitie doth lament for nothing that was taken from him but onlie that he had not libertie to go into the tabernacle of the Lord the which is a most greeuous accusation of them who either do despise so good a thing being present especiallie contemning the vse of the sacraments either caring for nothng lesse than that they should be counted in the Church yet doth he comfort himselfe in this thing that he wanteth this great commoditie neither by his fault nor negligence THE PARAPHRASIS 1 AH God my God! though I do want the sight of thy house most sore against my wil be it far from me yet that I should not remember thee naie the farther and longer that I am absent so much the more my soule is inflamed with desire to seeke thee dailie in the twi-light and I wholie desire thee in this drie ground and thirstie wanting chiefelie thy waters 2 Vnles the rage of mine enimies had letted me I do testifie that I desired nothing more than to behold thee in thy sanctuarie and therefore would haue hastened speedilie to those visible signes of thy power and Maiestie 3 For doubtles this thy goodnes that offereth itselfe as it were there to be handled is more sweete by farre than life it selfe the which also I would set foorth with al my power 4 Wherefore I would leade my life there in setting foorth thy praises there would I lift vp my hands with others and openlie cal vpon thy name 5 There would I sound foorth thy praises with lowd voice with my heart satisfied with the fatnes and marowe of thy most holie delicates 6 But seeing that this thing is now denied vnto me most miserable man and I am compelled to change my place euerie moment I do that thing which onelie I am able to wit whithersoeuer I come I cease not to thinke of thee and I do euen consume the nightes without sleepe in the meditation of thy benefites 7 And why should I not do so hauing experience so oft of thy helpe therefore do I now not onlie rest safelie vnder the defence of thy wings but also I reioice and triumph 8 For I am far absent in deede in my bodie from thy house but without anie fault of mine yet do I cleaue vnto thee in my heart wholie as thou doest strengthen me againe which am weake with thine inward strength though I be destitute of those thy dailie helpes 9 But these contrariwise are wholie bent to cast me downe yet shal they be cast into the verie lowest places of the earth 10 I forewarne I saie that the edge of the sword shal consume him and they shal be torne of wilde beastes 11 But I ô God to whome thou hast appointed the kingdome wil reioice and praise thee vnto whome they that do worship thee trulie and deuoutelie wil ioine themselues as companions with me but these men that beare thy name in hypocrisie shal then haue their mouthes stopped at the last and keepe silence PSALME LXIIII. The Argument By this Psalme as by manie other we may euidentlie perceiue how Dauid did not powre out so manie complaintes for naught and how great his constancie was of the which examples how great the commodity is those onlie knowe to whome it is giuen not onlie that they should beleeue but also that thy should suffer for Christes sake THE PARAPHRASIS 1 VErelie ô God to whome besides thee shal I flie thou then heare me powring foorth iust complaintes with a lowd voice and preserue me sore striken with the feare of the enimie and brought into most present danger of life 2 Couer me against the craftes of these wicked men and against the assemblies of mischieuous persons 3 For they haue sharpened their tongue like a sword against mee and most bitter slanders as it were arrowes laied to the string 4 That they might wound me by subtile traines though vnguiltie that they neither fearing God nor men might strike me through suddenlie at vnwares 5 Neither do they this lightlie or by errour but they harden themselues more and more in these most wicked purposes and do with al diligence laie snares for mee and that so boldlie that they saie that their crafts can be perceiued of none 6 For they haue searched out most hid things and there is no craft so subtile and lieng so deepe in the heart of anie which they haue not throughlie searched out 7 But what haue they prevailed for God wil strike them through with a most certaine and greeuous wound which streightwaie shal followe 8 And they shal be perceiued in the end that they haue called downe vpon themselues by their cursed speech that euil which they thought to bring vpon me this shal be done in the sight of al men standing amazed at their iust punishment 9 They shal be I saie a gazing stocke vnto al men and there shal be no man which shal not commend and haue in admiration this worke of God