man withstand God The vniuersall church is full of histories of such like examples which declare that God when we are weake doth vse courage and strength for vs. Omitting therefore longer recytall of examples touching the latter part of the second verse viz. That thou mayst destroy both the enemie and the auenger I wil now speake a few wordes We beare about with vs a doctrine hated of the world and we seeme not any thing able therein to doe good because mightie kinges are against our proceedinges and there are many impedimentes as pouertie famine and feare of most cruel punishmentes Amidst these mischiefes let vs thinke vpon the promise set down in this Psalme That thou mayst destroy both the enemie and the Auenger And let vs trust not onely to finde defence but also felicitie in gathering the church of God So did God vnto Abraham promise defence rewards and good successe saying I am thy Protector and thy reward is great Gen. 14. and 16. For the enemies of the gospel are restrayned eyther by sound conuersion vnto Christ eyther els by vniuersall coufusion as in this age some be when they reade Luthers works not in déede with zeal of godlines but to catch matter wherein busilie stirring they bestow their infamous speeches but being vanquyshed with the euidencie of trueth they haue yealded vp the victory vnto Christ and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel But Iulianus and other Tirantes vnrecouerable are like little cloudes cleane vanished away by Christ sitting at the right hand of his Father These thinges sith they so be let vs euery one of vs more zealously and feruently in his vocation learne and teach the gospell and let vs daylie adioyn our prayers to this end Let vs call and crye vnto God by the Mediator our lord Jesus Christ that he would gouerne defende and preserue vs and eyther call back the enemies of the gospell vnto sincere doctrine or els vtterlie to confound and destroy them Verse 3. Because I shall see the heauens the workes of thine handes the Moone and the Starres which thou hast framed IN reading the Prophets we must diligently consider what sayinges are spoken touching the accomplishment thereof Therefore as the next verse before specifyeth of the originall beginning and preaching of the gospel by which the church is congregate So this verse descrybeth the accomplishment which shal be brought to passe in the whole church when as raised from death she shall possesse eternall life The example whereof in déed the Apostles saw in the chiefe head and in the members therof when they were beholders of the resurrection and ascention of Christ For therein saw they mortalitie quite abolished they saw a new nature shining in the light of heauen yea a new righteousnes and a new life So doth Esay describe the kingdome of Christ in his 65. Chap. For speaking of the originall and frée preaching thereof he sayth Beholde I goe vnto a nation which know me not And of the fulfilling of this kingdome hee sayeth moreouer Behold I make a new heauen and a new earth cap. eod Reuel Ioh. 21. Verse 4. What is man that thou art so mindefull of him Or the Sonne of man whom thou so regardest Verse 5. Thou hast made him not much inferior vnto God and with glorie and honor wilt thou crowne him THe fourth and fifte verses describe the calamitie and delyuerance of Christ A great and vnspeakeable miserie it is which is set downe in the 8. Chap. of Mathew Foxes haue hoales and birdes of the ayre haue nestes but the Sonne of man hath not whereon to lay his head And it is sayde in the 53. of Esay He was despised and abhorred of men he was such a man as had good experience of sorrowes and troubles But a farre greater miserie is it to be séene forsaking of God as it is sayd in this verse of Tyrt Non Exul curae ducitur esse Deo The Exile is not thought Of God to be cared for ought Christ féeling this miserie spake that most sorrowfull sentence which is extant in the 22. Psalme My God my God why hast thou forsaken me As if he had sayde I lament not for the rending of my bodie in péeces or for the death that I suffer but for another far greater mischiefe that thou forsakest me because I féele no ioy at my hart which other holy ones doe féele whom thou comfortest Nay I féele that thou art horribly angry with the sinne of mankind by reason wherof I am now condemned is this death before thy presence I say before thee It were no bitter torment vnto me to be cruelly handled by the iudgement of the world But to feele thy displeasure is a heauie case And although it is true and the church hath always so taught that the nature deuine neither departed from the body nor from the soule of Christ no not after death Yet the nature diuine vnited to the bodie and the soule by a wonderfull and vnspeakeable meanes ceased So as nature of man in him might both suffer and die Like as Ireneus saith That is He did not put forth all his strength but obeyed vnto his eternall Father in this humilitie This secrete wisdome shall be learned of vs in the life euerlasting Now as it is delyuered vs in the word we must embrace it by fayth neyther can it be comprehended in mans cogitation or expressed in wordes But as the Sonne of God before the glory of the future Sabboth rested in death and in the graue So the whole Church hath her beginning from the like rest or surceasing that is from death Wherein albeit we séeme to be forsaken yet we shall assuredly bee raysed agayne from death vnto eternal life Wherein we shall see God in his presence and haue the fruition of his wonderfull great wisdome Thou wilt crowne him with glorie and honour Hetherto hath hee expresly declared the wonderfull and inspeakeable humilitie which Christ perfourmed in suffering the wrath of God as if he had beene polluted with mine thine and the sinnes of all men Now followeth a description of the glory of Christ in his resurrection and ascention This Lord remayned not in death and in the graue but being rysen from death to lyfe ascended vp into heauen that he might geue giftes vnto those which call vpon him Namelye the holye Ghost and life euerlasting But who can expresse the greatnes of this glory whereas vnto Christe God and Man all power is geuen in heauen and in earth Wherby in deede he ouercommeth death destroyeth sinne geueth righteousnes rayseth from death to life geueth his holy Spirite and life euerlasting to all beléeuers This glorie Paule in 2. Philip. describing sayth God hath exalted him and geuen him a name which surpasseth all names that in the name of Iesus euerie knee shall bowe in heauen earth and hell And all tongues shall confesse that Jesus Christ our Lord is
THe euentes of thinges which are read in Histories be witnesses of this Psalme The persecution of the Church by the Babylonians stinted when Babylon was taken of Cyrus and Balthasar was slayne as Xenophon wryteth in his 7. booke of the education of Cyrus Yea the Citie and whole Empire of Babilon as Plinie in his 6. booke and 26. Chap. witnesseth beinge the head of all the Caldean Nations became a desolate place or wildernes when that in deede it had before conteyned in length threescore thousande paces within the walles which were in heyght two hundreth feete and in breadth fiftie feete But what so as touching the Monarchie of Babylon I haue here sayde the same let vs suppose may also bee implyed concerninge other kingdomes Verse 7. And the Lord shall raigne for euer preparing his seate for iudgement Verse 8. And hee shall iudge the vvorlde in righteousnes And shall geue sentence vpon all Nations vvith equitie IN the Psalmes there is an vsuall conference of mans infirmitie and of the power of God Wherefore as in the Verse before going he sayde that the change of humane state is more redy then of the most swiftest flying flee Now he adioyneth the contrarie parte as an Antithesis The Lorde saith he together with his worde and Church cannot by any force be wakened nor mooued out of place More safer is it therefore and far better it is to trust in God onely then to put confidence in a thousand Princes amongst mortall men whose mind or pleasure or fortune or life may be changed And what so are here spoken touching the iudgementes of God the same may be reserâ—ed first in déede vnto the ministerie of the worde wherein the holy Ghost rebuketh the world of sinne of righteousnes and of iudgement After wardes they may be applyed vnto the final iudgemente wherein the secretes of all mens heartes shall be brought foorth to light and the damned sinners shall bee throwen into eternall tormentes Of this iudgement are testimonies naturall knowledges which witnesse that there is a God and what maner of God and that he will iudge the worlde For in vayne had God made a difference betwéene honest and filthy cogitations in meÌ„s mindes were it not but that afterwardes sollowed a punishment of the same difference confused Moreouer impossible it is seeing there is a God that there should be no prouidence and no difference betweene the wicked and the godly The wicked florish here the good are oppressed Ergo Needefull it is that there doe another life remayne wherein the difference shall be For in so much as God declared that he had care ouer Abel Ionathas Esaias and Ieremias before their death if he afterwards did neglect them that should not in déede stande with prouidence and righteousnesse It is manyfest therefore that they which deny there remayneth any other iudgement after death doe derogate from God both prouidence and righteousnes touching a great parte of mankinde yea euen of them which here excell in righteousnes For if God both now neglecte his seruantes and afterwards no immortalitie remayn surely I scarcely vnderstande how eyther prouidence or righteousnes might be attributed vnto God But these thinges are in another place more largely declared at full Verse 9 And the Lorde shall deliuer the oppressed Yea in time conuenient will hee deliuer and in Tribulation Verse 10. And let all that knowe thy name put their trust in thee Because thou forsakest not them that seek thee Oh Lorde THis most sweete promise and consolation let vs oftentimes consider vpon and let vs know that it is not geuen vs in vayne God assirmeth that he wil neuer forsake his Church which truely acknowledgeth inuocateth and worshippeth him He also sheweth what maner of Congregation the true Church is Namelye a poore and feeble congregation and which trusteth in the name of the Lorde as Sophâ—nias in his 3. Chap. saith Neyther in deede doth this Psalme vainly interpose the clause of helpe and deliuerance vnto this promise viz. in times conuenyent but with great prouidence speaketh to this purpose It lyeth not in vs to prescribe God a meane and time but these are altogether to be commended vnto his Prouidence because God after another maner and at other time delyuereth then eyther we in this our imperfection doe thinke or wish for Of this rule there is extant a notable example in the historie of Iudith Cap. 8. When Iudith had knowledge that the Priest had appointed God the space of fiue dayes She chyding the Priest saide Who be you that thus tempte God This speech prouoketh more the wrath of God you haue set God a time to helpe vs being ignorant both of meanes and time to helpe our selues therefore let vs haue God before our eyes and of him craue acceptable euent in silence and hope And that I may let passe other examples which declare that God is both present with his Church and doth vnfayuedly heare the sighinges and prayers of the godlye ones Yea certainly euen in our tune God preserued in safetie the noble Prince Iohn Fridericke Dutie of Sarony both in his warres and in his captiuitie and also afterwardes restored him to liue prosperouslye with his wife and children Verse 10. Sing vnto the Lord which dwelleth in Sion Shew foorth his louing kindnesses vnto the Nations HE clearely affirmeth that there is the Churche and House of God and there doth God dwel where the promise of grace and life euerlasting is preached which God hath reuealed peculyarlye For the Ethnickes doe know the Law after a sorte but for this are they not the children of God But that congregation is the Church of God wherein soundeth the voyce of the Gospell as I haue often sayde els where But after we haue learned which is the true Church let vs know the commandement of God is with minde will prayer and confession we adioyne our selues vnto that Congregation wheresoeuer it be Which when we doe we are then the children of God sociates of the true Church and callers vpon God in confidence of his Sonne our Mediator we are vnfaynedly heard gouerned and preserued of God With this doctrine touching the Church we being confirmed doe seeke refuge in the same Tabernacle of God as the Psalme witnesseth in another place and as it were haue hid vs by the Aulâ—ar Let vs knowe also there is diuers calamities set before our eyes but in these let vs craue and looke for helpe from God For that the Church is burthened with great calamities by the verse following it may be vnderstoode where it is sayde that god wil haus an account made him touching the blood of the godly ones Verse 12. Because he vvill haue an account of theire bloud Hee hath remembred it and forgetteth not the cryinge of the poore HYtherto hath he recyted doctrine of the iudgemente of God and concerning his church and what maner a one it is Now makes he mention of the persecution of the holy
vp and firmelie plant those thinges that are true and vtterly destroy and roote out such thinges as are vnto them contrarie When therefore the Deuill enemie to God and his Church cannot abide the building vp of his works he enforceth Tirantes and their Champions to prepare and practise all the industrie of his kingdome vnto the destruction of the true Church and of the Doctrine which she professeth Of this perpetuall warfare was God the Vmpier in paradise saying I will set enmitie betweene thee and the woman c. And all the Children of God in their Baptisme doe denounce a perpetuall warfare vnto the Deuill In certaine wordes conceiued they promise that they will neuer walke into the tentes of the enemie but to doe all thinges which perteineth vnto the destruction of the kingdome of darcknes By reasonwherof it is euident plain what the cause is that moueth the Deuill and his Instrumentes to striue against the Church But although the Church bee exercised in so many and great dangers yet she is not discouraged in minde but comforteth her selfe in the confidence of Gods presence and helpe and doubteth not but that the wicked enemies shall after a while fall headlong into eternall destruction For that God both careth for and regardeth that Societie which retaineth the Doctrine by him deliuered that same thing doeth his promise in this psalm cleerelie testifie Truely as touchinge the punishment of the enemies he saith It shall raine snares Fire and Brimstone vpon the wicked c. Let vs therefore learne to applie the meaning of this psalme vnto the vse of the matter And in so great varietie of dangers which hang ouer our heads nightes and daies Let vs craue and looke for defence from these Enemies of the Eternall Father of Christ Iesus oure Redeemer Hetherto haue I expounded the Argument of this xi psalme Now if it please you let vs more diligentlie looke vpon euerie Verse Verse 1. IN the Lord I put my truste why then say ye vnto my Soule Flie hence vnto the Hilles like a Birde THe beginning consistes in an Enthymem or Silogisme whose Antecedent is the voice of Faith The Consequent is a reiection of that Clamor and Commination which the wicked ones vse He saith In the Lord put I my trust As if he annexed Who hath in this first Commandement made a League with me that he will take care ouer me and looke vpon me yea helpe me heare me and both in this life and after this life preserue me Seeing therefore I am fortiffed with such defence and sauegarde why doe you threaten and denounce vnto me banishment and punishment Know ye not That there are manie Mansions or dwellinges in my Fathers house For although I must here in this life suffer exilementes great calamities and diuers deathes yet notwithstanding I know that I shal in heaueÌ„ haue euerlasting life ioy and gladnes yea euerduring glorie with the vniuerfall Church With this most swéete and most strong comfort do I strengthen my selfe against the outcryinges of the enemies and I beare about with mee both in hearte and mouth the saying of the Apostle S. paule Rom. 8. If God be with vs who can be againste vs Sure I am that neither banishment nor punishment neither anie thinge els hath such effecte and force that it can plucke me away from the Fatherlie loue of God in deede This thy aboundante knowledge O God we beseech thee seale in our hearts with thy holy Spirite so that wee may be able to obey thée in suffering calamities which daylie fall vpon vs for the confession of thy sincere Doctrine Verse 2. For beholde the vngodlie haue bended theire Bowe They haue prepared their Arrowes vpon theire stringe that they may priuelie shoote at them which are vpright of heart As Tirteus the Musition sayth Est miserum patria amissa laribusue vagari Mendicum timida voce rogare cibos Cum natisue errare tuis coniuge mesta Et cum matre pia cumue parente sene A wretched case thy Countrey lefte to wander coastes vnknowen With trembling tongue craue thy foode not hauing of thine owne And with thy children wander so and with thy woefull wife With good olde Sire and Matrone milde All leading Exiles life BVt much more heauyer a case is it to be nights and dayes conuersant among the dartes of the enemies euery moment to loke for present death And such altother is the state of the church in this life For as Aeneas speaketh of him selfe That he a Stranger and in miserie being driuen out of Europa and Asia wandered through the desertes of Libia The same may much more be saide of the Church exiled in this world For how often are the great multitudes of godly old men Matrones with their Children and seruants dryuen out of their natiue Cities and for them troupes of horsemen sent in which haue troden vnder foote the multitudes of miserable distressed soules Surely Maximinus that I may omitte other examples of crueltie made his decrées to be grauen in brasen Tables whereby the Christians were cast out of all Townes and Villages Neyther in deede are the members of the Church only persecuted with banishmentes but also are with most cruell tormentes taken out of this life Vpon these dangers of the Church the Reader now looking shall more easilie perceiue that she is a Figure or representation of a â—illy birde shaken out of her poore nest and flyinge amongest the dartes of her enemies Verse 3. Because the foundations are destroyed what hath the righteous done THe thirde Verse expoundeth the cause why the church is dâ—strâ—â—â—ed with so huge a multitude of calamities For although she be like the Doue which hath no gall hurtes not with her bill and hath harmeles dees Yet for this cause is she hated of the world for that she truely and simplie publisheth the worde of God and sharply reprehendeth lewde opinions and prophane worshipings of God which s 〈…〉 to ouerthrow and vtterly to deface the foundation l 〈…〉 y God The Church warreth not for riches she seekes not for promotion by mouinge seditions she rageth not in slaughters other mischiâ—es which trouble the societies of men But she gathers together the pure graynes of sound Doctrine and plucketh vp the tares out of the field This Extyrhation cannot the worlde away withall being bewitched with loue of his owne wisdome and righteousnes Therefore draweth he his Sworde against the Church therefore blustereth he out fire and lightning against her as histories of all ages declare the same Verse 4. The Lorde is in his holie Temple The Lord hath his seate in heauen His eies doe beholde all things and his eye liddes shal trie the sonnes of men THe fourth Verse opposeth against these furies of the enemies the promise of God which assureth the god ly ones of protection and sauegard We are no doubt destitute of mans help and defence neither seemes there here to
ones which is a Testimony of the future iudgement For impossible it is that God will then neglecte those whom he before shewed himselfe carefull of by notable testimonies As that Iohn Baptiste and Paule did please God manifest testimonies doe shew Needeful is it therfore that there follow another iudgement wherein God will make a difference betweene Iohn Baptist and Herode betweene Paule and Nero. With this consideration of the death of the holy ones let vs fully confirme our selues touching the exaltation in the life to come and let vs assure our selues that the godly ones are not created for these miseries onely For although when as the Sonne of God shal againe openly shew himselfe vnto mankinde the vndoubted and open punishments of all the vngodly shall shall be seene in their effecte Yet notwithstanding euen in this life are their examples set before all men Herode who put Iohn Baptist to death not onely receiued a great ouerthrowe by the hoast of Areta king of the Arabians but also was carryed away captiue into perpetuall exilement vnto Lyons in Frannce This misery happened vnto him almost ten yeares after he had beheaded Iohn Baptist So Herode Agrippa as S. Luke telleth in 12. chap. Actes After very great griefes in his inwarde partes dying the fitte day was worthely punished for his crueltie wherewith hee raged againste the first Church in Christes time But it were long to rekon vp al examples which declare that God wil haue account of the bloud of the godly ones yea euen in this life and that Precious in the sight of the Lord is the death of his Saintes Vnto this historie let vs aâ—â—ex the parable of the sâ—ow Iudge and of the Widow Luke 18. Wil not God be aduenged for his chosens sake which crie vnto him night and day and will he be patient in their miseries No I say vnto you he will speedelie be reucnged on their behalfe Verse 13. Haue mercie vpon me beholde my affliction by reafon of mine enemie thou that liftest mee vp from the gates of death Verse 14. That I may shew forth thy prayses in the gates of the daughter of Sion I wil reioyce in thy saluation MAny are the causes why God hath burdened his Church with persecution but the specyall cause is for that he will haue his presence euidently seene when as he either preserueth or restoreth them which are destitute of seconde causes As in 2. Cor. 1. it is sayde Wee haue receaued in our selues the answere of death least wee should put confidence in our owne strength but rather in God who reuiueth the dead which hath taken vs out of so greate daungers that thanks might be rendered vnto him not of manie mens mouthes And a notable testimonie is there in the first example of Adam and Eue which manifestly teacheth that God doth onely helpe mankinde without any seconde causes or other meanes Adam and Eue coulde not after their fall be helped neither by Angels nor by their owne dâ—uyses Here commeth God foorth of his secret Throane receiueth transgressors into fauor and geueth them life So after the example of Adam and Eue follow innumerable examples of Gods benefites besides ordinarie meanes in helping mankinde As when God preserued Noah in the Deluge when he preserued Ioseph whom his brethrene purposed to kill Gen. 37. When he made a way for the Israelites through the red Sea Exod. 14. So defended he Dauid against Goliah and others 4. Reg. 17. So preserued he Daniel amongst the Lyons Dan. 6. and 14. Ionas in the Whales belly Ion. 1. and 2. and in our time that noble Prince Iohn Friderike Duke of Saxonie and Elector in his warres and in his captiuitie And all men which rightly call vpon God may repeate some of their deliuerance wheras they are manifestly preserued by God without second causes or other meanes And therefore doth God heare our prayers gouerne and preserue vs that wee agayne should duelye worship him in his power goodnes and mercie and with worde and wryting magnifie the same What els besides is there which wee can render vnto God Wherefore let vs inculcate or beate into oure mindes the benefites of God and commemorate them amongst others Let vs publish it abroade when we are helped and deliuered that others also may be inuyted vnto the acknowledgement â—â—…ocotion and confidence vpon God Verse 15. The Nations are sunke into the pit which they made In the net which they priuelie laide is their feete taken Verse 16. The Lorde is knowen to haue done iudgementes In the workes of his handes is the vngodlie man taken with meditation Sela HE alludeth vnto the Historie in the 15. of Exod. where it is written that the Egyptians were sunk downe in the Sea like Leade For it is a Verse prouerbiall agréeing with the most elegant figures borowed in the seuenth Psalme Also it hath beene vsed in this place to be questioned of what might be coniectured of the Particle Higgaion There be which déeme this saying to be as much effectuall as the worde Sela and that it is the signe of a certaine great and rare affecte or motion as the Poet saith Non vidisse semel satis sit iuuat vsque tueri In hijs here in his habita haec meditare Its not inough this once to see it vayles we vew it still In these stande in these abide and-minde these with goodwill Other wryters amongest whom is the Reuerende Doctor Luther doe vnderstande it touching the exercise of th ministerie of the worde wherby as with the sword of the Spirite greate matters are accomplished in the Church For vnto vs are weapons geuen not brasen péeces but The worde of God and Prayer By the word we geue the Deuill the foyle as Christe gaue him the foyle when he opposed this worde against him Auoide Sathan It is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue So with the Testimonie of Gods worde doe we refute Heretickes and other vngodly sectes And with Prayer doe we confounde the violency of Tyrantes When Moyses prayed the Hoaste of the Israelites got the vpper hand When we teache and preach the Gospell both Deuils and Tyrantes are ouerthrowen that they are not able to wage battell againste vs nor make horrible spoyles which to bringe to passe they enforce themselues with a certayne outrage of theires Verse 17 Let the vngodly be turned downe into Hel yea all Nations which forget God VNto the discourse as touching the Church he mixeth a rebuke wherein he reprehendeth this great mischiese and sinne that a great parte of men eyther know not God or despise him And inuenteth opinions touching God and worshippinge of him after mannes beastly boldnes This sinne which is the fountayne of all other sinnes and which where it abydeth no vertues are acceptable vnto God doeth the holy Ghost rebuke by Dauid when he sayth Let the Nations pearishe which thinke not vpon God And in
â— saying of Arist who in y e 1. booke of his Pol. condemneth vsuries in these words Vsury is iustly hated because money is vsed for a marchandise out of that which nature maketh not profitable taketh profit But money is made for bying selling it is then especiallie against nature that money is made a marchandise The last vertue wherof mentioÌ„ is here made is coÌ„stan â—ie That is a perseueraÌ„ce in true purpose which is neither vanquished w t hope of coÌ„modity nor broken w t fear This vertue did Thucidides ascribe vnto Perycles in his 2 booke where he saith Pericles was indued with such faith that he seemed impossible to be corrupted with money But how hard a thing it is for such a maÌ„ to be born which w t hands féet mind is by all meanes faithful vncorrupted y e saying of Simonid techeth which Plato in Prot. reciteth Verse 6. He that doth these things shal not faile for euer A Perspicuous senteÌ„ce it is which for good works promiseth not only corporal spiritual rewards in this life but also in y e life to come After the same manner touching rewards in both liues doth y e son of God pronouÌ„ce in y e 10. cap. of Mark He that forsaketh house for my sake for the gospel shal receiue an hundred folde now in this life with persecution in the world to come life euerlasting And in the 1. Epist vnto Tim. cap. 4. it is said Godlines is profitable vnto al things hauing promises of this life present of the life to come But in the saying of Christ it is expreslye added with persecutioÌ„ to the end we may know y t both of these promises are true y t rewardes shal for good workes here be geueÌ„ and that y e church in this life for many causes of which we wil in their due place intreate is subiect vnto persecution How these doe agree in trueth they which are instructed aright in the doctrine of the gospell may rightly iudge The xvj Psalme Conseruame c THE ARGVMENT LIke as gold excelleth all other mettals not onlie in brightnes but also in effecte seing it both giueth courage vnto the hart and enfeebleth the beginninges of leprie that they can not spread further so in the whole booke of Psalmes there are excellent Psalmes which containe prophecies of the passions and resurrection and of the eternall kingdome of Christ For the whole scripture prophetical and apostolical is chieflie directed vnto this bounde or limit That we shoulde beleue that Iesus is Christ the Sonne of God and that we so beliuing might in his name haue life For it is saide Iohn 20. If anie man in the reading of the scripture do not seeke Christ crucified c. risen from death to life and nowe raigning at the right hand of God the father this man must needes be in a greate erroure and in the ignorant of the chiefest matters as the Prophet Esaie speaketh of the blindnes of the Jewes Chap. 29. And the vision of all the Prophetes is become vnto you as the words of a booke that is sealed vp which men deliuer to one that is learned saying Reade thou in it and he saith I can not for it is sealed and the booke is giuen to him that is not learned saying reade thou in it and he saith I am not learned Wherefore seinge this Psalme entreateth of the death resurrection and euerlastinge kingdome of Christ it is not vainelie nor vnaduisedlie called a golden gift And least anie man doubt of this meaning of the Psalme let him heare the discourses of the Apostles which are extant in the 2. and 13. Chap. of the Actes For so Peter full of the holy Ghost cyting the testimonie of this 16. Psalme sayth Men and Brethren may I boldlie speake vnto you of the Patriarke Dauid because he is dead and buried and his Sepulchre is with vs vntill this day Therefore seeing he was a Prophet and knew that God had sworne vnto him by an oth that fruit of his loynes should sitte vpon his seate he with foreknowledge spake of the resurrection of Christ because he was not lefte in the graue neither shal his flesh see any corruption And S. Paule in the 13. of the Actes sayth Dauid in his generation when he had serued his time by the will of God slepte and was laide vnto his Fathers and saw corruption But he whom God raysed from the death saw no corruption After that it is determined vpoÌ„ what person speaketh in this psalme Let vs consider the parts of this psalme which are two The former is a feruent prayer wherin Christ feeling not only the scourgings tormentes of his bodie but also inspeakable feares and astonishmentes of the minde prayeth that the wrath proceeding from his Eternall Father might being pacified by this his obedience satisfie the righteousnes of God and that his Sonne might rise from death to life and raigne in eternal felowshippe with his Father Eternall and there to geue vnto his heritage euerlasting life and saluation The other parte of this psalme is a thankesgeuing of Christ risen from death to life glorified wherin he honoureth the presente helpe of God and his marueylous deliueraunce This summe of the Psalme is first to be considered afterwards let the partes or members thereof be looked vpon Verse 1 SAue me O Lorde because I haue trusted in thee I haue saide vnto the Lord Thou art my God for thy sake it is not well with me SVffer me not to pearishe in this moste great agony of all the like wherof neuer any man hath nor shall suffer but helpe me wrastlinge with death and delyuer me and restore mee into that glory which I had with thee in the beginning before the world was made But some men perhaps aske the question Why doth Christ make this requeste when hee sayeth in another place that he will yealde vp his life and take the same agayne Why doth he aske that which is in his owne power Againe when he knoweth the euente hereof why faynteth he as in a doubtfull matter These questions vnwillingly I doe but touch by the way for they rise but from vayne and prophane mindes But I wil answere briefly First the times must be discerned in the History touching Christ At this time of his passion the deuine nature ceased in him as Ireneus speaketh and he unfaynedly suffered not onely naturall feare of death but also another farre greater and more vnspeakable sorowe For that in deede hee felte the wrath of God agaynst the sinnes of mankind which was poured vpon him euen as if hee had defiled him selfe with the sinnes of all men These although they be vnspeakable griefes yet are they signifyed when it is sayde For thy sake it is not well with me That is by reason of thy marueylous and secrete prouidence of redéeminge mankinde not for any sinnes of mine Vnto the second question we may more easily answere
Although Christe knoweth the euent of this matter yet he knoweth hys infirmitye and the greater his wisdome is so much the more vnderstandeth he what a thing the wrath of God is and knoweth how the same may not be borne without the helpe of God Therefore craueth he both helpe and delyuerance of his Father Verse 2 All my delight is among thy Saintes with them that excell in vertue vpon Earth HEre followeth the finall cause why hee requyred helpe and delyuerance This agony of minde sayth he is therfore by thee ordayned that this my obedyence might satifise thy righteousnes that thy most heauy wrath myght be pacyfied sinne might bee extinguyshed also a great part of mankinde restored vnto righteousnes and glory euerlasting and that God might haue an eternall Church or Congregation of whom he might be acknowledged and worshipped For let vs alwayes remember these wordes that we rightly beleeue that the Sonne of God was also made a sacrifice for vs and made intercession for vs and also applyed his sacrifice for our saluation in these wordes Among thy Saintes is all my delight c. That is these thinges suffer I for the holy ones sake and them doe I loue vnfaynedlye But let vs here vnderstande and know touching thys application that it must be taken of vs by fayth Christ applyeth hys Sacrifice vnto all persons but namely hée sayth Vnto the Saintes That is as Iohn interpreteth the same to all true beleeuers For so will he haue his sacryfice to profit thee if thou by fayth beleeuest the fruyte of thys Sacrifice pertayne vnto thee if thou beleeuest by reason of the same sacryfice the wrath of God is surely pacyfyed for thee and that thou art certaynly receyued into grace or fauor art hearde in thy Prayer and saued by his meanes Therfore sayth S. Paule Rom. 3. We are iustified freely through his grace by redemption which is in Christ Iesus whom God hath appointed our Mediatour by faith in his bloud So is he saith he thy Propitiator when thou beleeuest that because of his death God is pacyfyed with thée This doctrine of Applycation let vs alwayes and with speciall care remember and let vs consider both poyntes namely where Christ hath applyed for his Sacrifice and how all men ought to apply the vtility or fruyte of the Sacrifice vnto themselues Verse 3 But they that runne after another God shall haue great trouble Verse 4 I will not offer vp their sacrifices of bloud neither will I take the name of them in my lippes AFter that he hath spoken of the Application and of the true Church he addeth an Antithesis of the difference of the true Church and of other Sectes which heape vp Gods wrath by despising this so great a benefite namely the Sacrifice of the Sonne of God Christ loueth his Church onely which embraceth the Gospel he loueth not other sectes machometistes and heretickes Likewise againe the Church acknowledgeth Christ her onely Mediator and embraceth his doctrine onely neyther hath she defiled her selfe with the opinions or ceremonies of other sectes As therefore he saide a litle before In the holie ones which are vpon earth and with them that excel invertue is al my delighte c. That is the congregation which heareth me For their sakes in this my passion doe I bestow all these my labours All my functions are to this end ordeined that I may helpe them For this congregation am I careful for this do I labor and make intercession the same doe I gouerne defende and preserue So now addeth he That hee condemneth the sacrifices and Prayers of them which will not heare him I vvill not sayth he offer vp their sacrifices neither will I take their name in my lippes That is I will not make mention of them I will not make intercession for them vnto the Father These sayinges and such like discerninge the true Church from other Nations and true Prayer from hipocrisie Let euery one of vs diligently meditate in our mindes For they both in godly maner instructe oure mindes of thinges necessarie and they illuminate in vs faith and inuocation For the first part of this psalme agreeth with the Prayer of Christ which in the 17. of S. Iohns Gospell is recited I pray for them I pray not for the world but for those whome thou hast giuen me because they are thine Finally the Interpretation of them nothing offendeth me which accommodate or applye the Antithesis vnto the abrogation of Leuiticall Ceremony and the reiection of the people of Israel not acknowledging the time of their visitation Verse 5. The Lorde is the portion of mine Heritage and of my cuppe It is thou which supportest mine inherytance Verse 6 My lotte hath fallen vnto me in a pleasant place For in deede I haue an excellent heritage HE returneth vnto the descriptiō of the true church which he calleth his Heritage For what can be thought more sweete a thing then that the church gathered from amongeste mankinde is called an excellente and singular Heritage of the Sonne of God For although the Sonne be made heyre of all thinges vniuersally as the Epistle of S Paule Chap. 1. witnesseth yet hath hee redeemed no parte of his Herytage with his bloud but the Church amongest mankind Therefore let vs not doubt but that the loue of Christ towardes vs is true and feruent like as S. Paule in the 5. Ephes witnesseth thus Christ loued his Church and gaue himselfe for her that he might sanctifie her c. Also that particle is to be obserued where he saith that the Church shalbe supported by the eternall father amongst so great ruins of kingdomes and so gréeuous confusions of opinions religions and maners of men Let vs also set before vs this consolation in this our age wherein so many mightie Kinges do threaten that they will vtterly destroye the true ministerie of the Gospell and the true church Verse 7 I will magnify the Lord which hath prouided for me yea moreouer in the night season shall my raynes teach me THis verse which is the beginning of thanks giuing doth the epistle of S. Paule to the Hebrewes cap. 5. very well interprete in this maner who in the dayes of his humanitie offering vp his prayers and supplications with a mightie clamoure and with teares vnto him which hath power to saue from death was by reason of the true obedience and humilitie of his minde heard of his father And surely seing he was the Sonne of God yet by those tribulations whiche suffered did he learne obedience and was made perfect c. This clearely affirmeth that Christ powred forth his prayers with a feruent soule and was heard of his father by reason of his obedience receyued great fruite of his miseries euen the same obeydience wherewith God reioyceth more and is more delighted then with sacrifice For like as when we are tempted we praye and render thanks for delyuerance according to that Call vpon me in
enterchange of their proper names must also be obserued in the other Verses Most truely sayde it is that the Gospell refresheth and comforteth our soules But Philosophie is onely a meditation of death But the Lawe is the power of sinne That is sinne were not so cruell were it not armed with the Law For by the Law sin is made sinne mightely Seeing therefore remedies for our sorrowes can neither be requyred of Philosophy nor yet of y e Law we must confesse that the only doctrine of the gospel doth effectually heale the wounds of the sore as in the 6. cap. of Esay Christ saith The spirite of the Lord is vpon me therefore hath he anoynted me that I may heale the broken or contrite harte c. For as it is also said Of them which being readie to dye of the Apoplepy are saued and as it were brought out of the iawes of death when as they hold the iuyce of wormwood vnto theire nosestrilles So these most sweete consolations So god loued the world c. Iohn 3. And againe Come vnto me all ye that laboure c. with many mo such like are the vanquishers of death and of desperations Dauid when he liued in exile by his sonne Absolon was driuen out of his kingdome felte this effecte of the Gospell working in himselfe and with remembrance of his owne sinnes was not a litle tormented The same felte also the conuerted théefe Finally no doubt euen all the godlyones fynde by experience that they can enioy no comforte in any place but in the Gospell which is the ministerie of the Spirite and of life Verse 9. The testimonie of the Lord is faithfull geuing wisdome vnto the simple THe thirde Epithet or name of the Gospell agréeth with y t saying of Christ Sanctifie them in thy trueth thy word is the truth Iohn 17. That is the only doctrine delyuered by the Sonne of God by the Prophetes and Apostles is the trueth touching God Besides this the doctrine of all sectes touching God are deuilish furies they do not publish God nor sanctifie mens mindes This saying therefore descerns the Church from all other sectes and condemneth all straunge opinions touching God which are contrarie to the gospell The fourth Epithet may be vnderstoode in the sentences of Christ and of S. Paule considered of vs. For so Christ in the 11. of Matt. saith I thanke thee O Father of heauen and of earth that thou hast hidden these thinges frō the wise and hast reuealed them vnto the simple ones And againe S. Paule 1. cor 1. Not many wise men after the fleshe c. But the folishe things of this world hath God chosen c. But they are the simple ones which haue no vaine ostentation or trust in theire owne wisdome and righteousnes but acknowledge theire owne infirmitie and theire corruptions and carefully séeke to put remedies vnto the woundes of theire conscience In such persons is the voyce of the gospell effectuall leauing in them the pearcing perswasions of that wisdome and righteousnes which pleaseth God but others swelling or puffed vp with pride or loue of theire owne righteousnes wisdome remayne in extreme erroures and blindnes yea and in the ignorance of greatest matters Verse 10 The precepts of the Lorde are righteous reioycing the hart the commaundement of the Lord is pure geuing light to the eyes THe fift Epithet is referred vnto the equallitie of the gospell because it accuseth all men without respecte of persons and againe promiseth and bringeth the grace or fauour of God vnto all them that flee vnto the Mediator For both phrases of the effecte of the gospell are vniuersalll viz. The preaching of repentance And the promis of grace But of this sentence els where it is ofte spoken The sixt Epithet agréeth with the second requires no longe exposicion because the godly knowe that The kingdome of God is not meate and drinke but peace and ioye in the holy ghost Rom. 14. The seuenth is opposed against corrupt doctrine of true inuocation for no nation nor sectes forsaking this worde delyuered by the sonne of God the prophetes and Apostles hath pure doctrine of god and inuocacion of the true God The eight let it be vnderstoode by an Antithesis The whole nature of men is blinde because she carrieth about her darknes namely doubtfulnes of God carnall securitie distrust false inuocation of the minde doubting and fleeinge from god and other innumerable motions straying away from the lawe of God But this blindnes doth not the world vnderstand No he is in loue with him selfe and extolleth himselfe by reasone of his small shadowe of externall discipline But the church being by the worde of the gospell admonished of sinne acknowledgeth and bewaileth her mishaps and craueth of god new light righteousnes and lyfe Verse 11 The feare of the Lorde is pure abyding for euer The iudgments of the Lord are true and righteous altogether THere riseth in deede by the lawe a feare but not sincere that is a seruile feare without faith which fléeth from God and doth not attribut prayse vnto god when man is iustly punished but by the gospel ryseth a sunne-like feare ioyned with faith which amonge sorowes reuyueth and camforteth the minde and draweth nere vnto God yea beséecheth and receaueth of him remission of sinne This faith maketh a notable difference betwene a seruile and a sunnelike feare Verse 12 More to be desired are then gold and farre aboue pearle or precious stone and more sweeter then hony or the hony combe VNgodly persons séeke after riches and pleasures and yet notwithstanding in great aboundance of riches and pleasures are they pore and wreched because these good thinges at length forsake them As when Pompey was ouercome no pleasures did asswage his sorrowe But Dauid being driuen into exilement and destitute of all humane helpes retaineth this firme consolation He knewe that he had his sinnes forgeuen he knewe that he had a mercifull god and he rested in god he knewe he should not vtterly perish This consolation taken out of gods word is more excellent then golde and sweeter then any hony I will adde here for declaration of the Antithesis the versicles of Solon For what so he said touching vertue this more truely may be applyed vnto the worde of God Multi improbi sunt diuites Et boni exiguas opes habent Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est Nam opes subinde mutant Dominum Many euill men of welth haue store And good men they are very poore But we with them no charnge will make Of vertues possest nor them forsake Which vertue alone kydes firme with men For riches theire Lord chaunge now and then Verse 13 Yea thy seruant is admonished by them in keeping them there is greate rewarde MAnifolde profit is there in gods worde For it not onely teacheth but also admonisheth it ruleth helpeth vs with counsell it gouerneth the
after this speake touching the argument of this Psalme No doubt it is that the first pare of the psalme is a plentifull notable description of glorie which Christ had in his resurrection triumph and sitting at the right hand of God for euer shall haue For as in his passion he was brought low and debased worse then Angels and men so rising froÌ„ death to life triuÌ„phing he was placed in high dignitie of glorie as in the 2. Philip. it is saide Therefore hath God exalted him geuen him a name which is aboue all names c. This glorie did the Apostles beholde whole 40. dayes together For there saw they mortalitie to be fullie wholie abolished in christ they sawe a new nature shining in the light of heauen in a new righteousnes and life And seeing it properlie appertaineth vnto the priest to blesse not only the kingdome of Christ but also the priesthoode of this Lord is here described Let vs therfore hold still the definition of the high priest in the church that the difference betwene Christ and other priestes may be perceaued The hye priest is a person immediatlie sent from God to the publishing of the gospell to pacefie by his sacrifice the wrath of god to pray for vs hauing witnes that he shall be heard and by which person benefites promised in the newe testament are bestowed vpon vs. By this difinition it is cleare what difference there is betwene the priesthoode of Christ and the ministeries of the teachers in the church For he is the fountaine of doctrine which being pronounced from the bosome of the eternal father he hath made knowne Other teachers onlie receaue the benefites mencioned from this master Secondlie he onelie with his sacrifice and intercession pacifieth the wrath of his eternall father But the miseries or calamities of other ministers are not sacrifices for the sinne of mankind but eyther punishmentes for certaine proper offences eyther els tryals or exercises of faith discerning true faith from hipocrisie eyther els testimonies of the doctrine of immortalitie which they professe and are signes tokens nothing failing coÌ„cerning the iudgments that shalbe Last of al the high priest by his merit efficacie geueth spritual blessing that is delyuerance from the curse of the law froÌ„ the wrath of God forgeuenes of sins the holie ghost life euerlasting as in the 1. of Iohn is written Out of his fulnes we al haue receyued grace for grace Other teachers are onlie ministers of the worde of the gospel of the sacraments by the which the sonne of god is effectuall Let this high priest therefore be discerned from Prophetes Apostles and other teachers in the church as Iohn baptist saith I baptise you with water but he baptiseth with the spirit Mat. 3. cap. The second parte of the Psalme is a tragical sermoÌ„ concerning punishmeÌ„ts of the Iewes who with most cruel kindes of death persecuted Christ and his Apostles for vnto these denounceth he destruction of theire regiment and of theire church and also perpetual banishment thraldome This comminatioÌ„ or threatning can no man read without great feare of minde speciallie seing the thing sheweth that the regiment of the Iewes was so distroyed that it could neuer be restored that the Iewes were punished with perpetuall banishment Also let that come into our consideration which Paule Rom. 11. settes before the reader If God haue not spared the naturall branches much lesse shall he spare the wilde or vnnaturall branches That is if the Iewes were destroyed with so horrible punishmentes for theire vnthankfulnes and contempt of the gospell out of whome Christ was borne after the flesh let vs feare like punishmentes of contempt in greeuous offences sithence the same God is iudge both of Iewes and Gentiles But now let vs proceede to the exposition of the Psalme sVere 1 O Lord in thy strrngth shall the king be glad And in thy sauing helth how exceedinglie shall he reioye THis Pean or solemne songe is a most ioyfull victorie of Christ raysed from death to life and making glorious tryumph ouer sinne death the deuill and hell For as by reason of our sinnes he was weake and mortall and cryed aloude vpon the crosse My God my God why hast thou forsaken me So being exalted by the right hand of God for our righteousnes he spoyled his enemies and caryed them captiues in his triumphes bereaued of all power As in the 2. to the Coloss and in the 68. Psalme is written Men say that Epaminudas Prince of Thebes in accomplishing his greatest exploytes saide that he reaped this speciall profite or fruite of his enterprises in that he had his parentes the beholders of his glorie So there is no doubt but the sonne of God reioyceth in the iudgement and testimonie of his eternall father approouinge and helping forwardes his victorie against the deuil and his champions Being fully repleate with this inspekeable ioy he affirmeth that he is well apayd and reioyceth and that hee can neither by wordes or outwarde apparance sufficiently declare the greatnes of his affecte But seeing this his victorie is also oures let vs with ioy embrace the same and let vs lay foorth the same as a Gorgon or Shield of Pallas before the kingdome of the deuill crying aloude with Paule 1. Cor. 15. Death where is thy stinge Hell where is thy victorie Thankes be to God which hath geuen vs victorie through our Lord Iesus Christ Vndoubtedly if with perpetuall minde and consideration we were conuerted vnto the image of Christ thus rayses from death and ascending vp into heauen we should more easelye beare the sorrowes of this most short and most transitorie life and we would lesse be afrayde in the middest of death But our hearts are too colde in considering vpon the promises of Christ Be ye of good cheare I haue ouercome the world Iohn Againe I liue and you shall liue Let vs therefore craue of God that he would with his holy spirite illuminate in vs the consideration of these speciall matters and also woulde geue vs ioy and confidence which is the vanquisher of feares and doubtinges Verse 2 Thou hast geuen vnto him his heartes desire And hast not denied him the prayer of his lippes I Haue before now and then saide That prayer is after a twofolde manner The one which proceedeth from cogitation of minde and a confidence illuminated in the will of God and fleeing vnto God inwardly crauing and expecting good thinges The other which is made with the tongue expressing those motions of the heart and the heart therewith agâ—â—â—ing And God requyreth an expresse veice that others may be instructed confirmed Yea that euen the deuils when true prayer vnto God is heard may tremble for feare and flée away Therefore it testifieth that both sortes of prayer is heard of God For what can the bountifull hande of God deny vnto his onely begotten and beloued Sonne But seeing the Sonne hath
the aduersaries and ememies of God For He which honoureth not the sonne honoureth not the father So it is saide in Zachar. 12. touching the enemies of the church He that toucheth you toucheth the apple of mine eye Then do not the Turkes and tirannicall bishops holde wares with vs onely but against God him selfe do they fight which thing sithe so it is let vs hope for victorie not in bewe and sworde but in the Lord our God But why doth he so often repeats the worde finde out because he would rebuke the securitie of the enemies which trusting to theire power thinke they shall scape â—â—ot frée They shal not saith he be with any power sufficiently fenced against the Lords inquisicion no darke dâ—ngeons shalbe able to hyde them as in the first of Sophonie most elegantly is written I will seeke Ierusalem with lanthornes and I will visite those men which sticke fast in theire filthines which say in theire harts The Lord will not do well he will not do euill And theire great streÌ„gth shall be theire owne destruction and theire house shalbe laide wastie Finally he setteth downe an vniuersall note as if he had saide God is not addicted to haue any respecte of persons in punishing man but he catcheth both greate and smale vnto punishment neither is theire any man which can escape the mighty hand of God Verse 9 Make them like a fierie ouen in time of thy wrath the Lord in his furie shall swallow them vp the fyer shall deuoure them Verse 10 Thou shalt destroy theire laboure vpon the earth and the seede of them from amonge the sonnes of men THese verses do I vnderstand touching the last destructioÌ„ of Jerusalem whose history is by Iosephus and certaine others sufficiently well largely described And that I may omit other thinges which to remember my minde abhorreth and with sorowe againe shunneth The citie being by the enemies beséeged began to be oppressed with horrible famine after which ensued so filthy a distruction that 1100000. persons are saide in time of that séege to haue bene destroyed by famine and pestilence A greate multitude was slaine of seditiouse persons with dayly slaughter within the walles whiles the batle lasted Afterwardes by the enemies weapons in beating downe the wals when the citie was taken and burned certayne thousandes perished In time of â—â—e feight there were taken to the number of 97000. who being partly soulde and partly dispersed into great cities of the dominions nere vnto them at the feast dayes were cast forth to be deuoured of wilde beastes others one striking one another with wounds in a straight after the maner of enemies feighting were compelled to slaye theÌ„ selues others were sent bound to digge at the stréetes of Peloponesus With these most heauie examples of Gods horrible wrath against the contemners of Christ his doctrine of the gospell all that motion was almost wholy destroyed when as it was so done by Gods prouidence that euen vpon the feast day of sweete breade wherein all the Jewes were accustomed to meete together from Jewry at Jerusalem the citie should then be beséeged Verse 11 Because they practized mischiefe against thee they purposed things which they coulde not bringe to passe I Wil repeate in this place the exposition of an vsual argument A will agréeing with the wil of God is good The Jewes will or minde agréeed with Gods will because God woulde that his Sonne should dye and the Jewes had a will to put Christ to death Therefore the will or minde of the Jewes was good I answere the maior so againe is true when our will agréeth with Gods will accordinge vnto all causes False is the minor therefore because the wil of the Jewes did not according vnto all causes agree with the will of God For causes impulsiue formall and small do very greatly differ which make diuersities of deedes without end In the Jewes was the cause impulsiue burning hatred against theire teacher who rebuked theire sinnes lewde â—â—â—nions The formall cause was as they had a will euen in his passion the same torments and rending of him which they would to be eternall The finall causes were that this teacher might so be taken away that he should not haue life againe and to the end this libertie of theire mischéefe might be confirmed But the impulsiue cause mouing god is the great mercy towards mankind and the same intercession of his sonne who offered vp himselfe vnto punishment for vs. The formall which god would worke in his passion is not cheefly the torments but the obedence of his sonue The finall causes are that wrath being pacified by this obedieÌ„ce he might satisfie the righteousnes of God and that the same sonne might haue life againe and raigne in eternall felowship with the father eternall and might there restore lyfe euerlasting saluation vnto his Heritage It is manifest then that the causes agrée not in God and in the Jewes alike although they runne both into one obiecte like as the surgeon the manqueller incur both one obiecte and both do somwhat smyte but after a contrarie maner by contrary causes By this resolution it is cleare what the Jewes purposed in theire mindes carying Christ vnto his cruell death and that the sequel of gods prouidence disapoynted the vngodly hope of theire Jewish enterprises And what so is spoken concerning the head the same also is true concerning the bodie For God by meruelous meanes deludeth the enterprises practises of the enemies of his church that they are not able to accomplish the webbe that they began to spinne Verse 12 But thou shalt set them as a marke and against theire face shalt thou chardge thy howstring speedely IT is euident that the Jewes after Titus his dayes now and then put in practise to restore the state of their Regiment In the time of Adrian the Empeâ—â—â— as Eusebius in lib. 4. cap. 6. mentioneth The Jewes moued an horrible seditioÌ„ gathering an host of 300000. persons from among the fugitiues seditious Jewes Captaine of this multitude was a furious man who specially vpon the christians exercised great cruelâ—e who named himselfe BeÌ„ Cochab that is Filius Stellae the son of Light For to the ende he might increase his authoritie he wrested a Prophesie vnto him selfe There shal arise a Starre out of Jacob. But in déede afterwardes the heauie issue declared that he was a deceiuer he is called of wryters Ben Cosbe that is Filius mendacij The sonne of leasinges But when this seditious multitude of Jewes had peopled Palestine and the contrey of Syria adioyning Adrian the Emperor with a few skirmishes scattered them afterwardes the remnant of them fled into the towne of Bithera or Betheron which is scituate in the Limitte of the countrey of Ephraim The Captaine being shut vp into that Towne with part of his hostes indured the siege for three yeares and sixe monethes space At length hauing consumed his