Commentary on the Psalms of Ascent, Section 10
The .129. Psalme. They hauehave often times afflicted, &c.
This Psalme consisteth of two partes.The argument of the Psalme. In the former he giueth thankes to God for the defence and continuall deliuerance of the people of God. In the later part he maketh his prayer against the aduersaries, & in praying he prophecieth withal. Both these serue for our instruction, and also conteyne an exhortation to patience vnderunder the crosse, which perteyneth not to one age or tyme, but as the continuall history of the Church doth shew, to all times and to the whole life of man. Moreouer we doe here comprehend both Churches, of the Iewes and of the Gentiles, as Paule also in a maner ioyneth them both togither when he sayth: First to the Iewe and then to the Grecian. For as touching the Church or people of the Iewes, it appeareth by the histories that they were placed in the middes of their enemies, as a goodly rose in the middest of thornes. On the southside the Ismaelites, the Arabians & other cruell people vexed them. On the west part the Egyptians, the Ethiopians, the Troglodites and other like. On the North side the Philistines, the Assyrians, &c. So the Church after the destruction of the Synagoge, is compassed eueryevery way with enemies, and Christ, according to the Psalme, reigneth in the middes of his enemies. Thus were they often times and many wayes afflicted. But herewithall God shewed this miracle, that when they were so afflicted, he alwayes deliuered them. And thus was the kingdom of Israel a miraculous kingdom, in that the Lord when he would correct and chastise them, suffered the Philistines, Edomites, Moabites, Assyrians and Babylonians to hauehave victory ouer them. Againe, when they seemed to be vtterly oppressed, they victoriously preuailed against their enemies. So continued this kingdom in despite of the cruel nations round about it, and of Satan him selfe: as is to bee seene in the bookes of the Kinges and also of the Chronicles. Now, because this people had both threatnings and promises set before them as touching their afflictions & deliuerance, this was vntounto them a great consolation euen when they were afflicted & spoyled, that they knew that all these things came to passe not by the wil or power of their enemies, and much lesse by their righteousnes or desertes, but onelyonly by the will of God thus punishing and chastising his people, yea threatning and forewarning them by the Prophetes that he would so punish the disobedient. This is no small consolation, that in thy affliction and calamitie thou mayst be able to say: this is ye scourge of God thus correcting me and visiting my sinnes: It is not the wrath of God or the merite and deseruing of my aduersary.
These thinges must we apply vntounto our selues also, to the ende that when we be oppressed, we may comfort our selues that we are not oppressed by ye power of death, sinne, hell, or any creature, but by the will of God our creator, afflicting vsus and punishing our sinnes & ingratitude, and yet so that he leaueth vntounto vsus this fatherly promise, the he will not forsake vsus. And such a figure of ye whole kingdome of Christ is set forth in the Apocalyps. For how much doth is speake of euill angells, of cruel beasts & such other plagues of the Church which should enter into the Church & the kingdom of Christ, God so permitting. Notwithstanding consolation followeth afflictions and calamities, and though the Church be neuer so sore afflicted, yet shal it continue and endure, & at the length shall ouercome and victoriously triumph.
But this Psalme agreeth especially vntounto our time, wherein the Church hath bene most greuously afflicted both vnderunder the Turks and also vnderunder the Romish Bishops, yea and as it were vtterly abolished: So that if ye wey the matter well, it may appeare that the condition of the Iewes in Babylon was better then the state of the Church vnderunder Antichrist: where the true vse of the Sacraments was taken away, the benefit of Christ darkned, faith extinguished, no true seruice of God vsed, no true good workes exercised: generally all thinges which perteyne to true religion were cleane abolished or most miserably deformed and defaced. Wherfore, like as the Iewes in Babylon were put from the sight & vse of the temple, the sacrifices, the ceremonies & all politike gouernment: so the Church vnderunder Antichrist had no true ministery, no true seruice of God, not her owne kingdom and gouernment, but was constrayned to obserue and keepe the babylonicall and hethenish rites and ceremonies of the Papistes. Thus was the wrath, and thus hauehave bene the punishments of God in a maner all one in the Church of the Iewes and the Gentiles.
Wherefore it is most necessary that we lay hold vponupon this consolation, that, as the Psalme sayth, we are afflicted, we are cast downe, we are troden vnderunder foote, but we are not ouercome. For the Church shall stand and remaine inuincible, notwithstanding that through great incredulitie and incredible infirmitie the victorye therof is hidden & can not be seene. As it was vnderunder the Pope, where all Scholes and all Churches taught nothing else but the blasphemous doctrine of the Romish bishops and doting dreames of the Monks. This was the very same thing that the psalme 73. complayneth of, where it sayth: VVe see not our signes, and yet God had euen then his Church, although it was very litle, obscure, & miserably deformed. Before the kingdome of the Romish Antichrist what a swarme of heretikes sprang vp? Of whem also the Church was sore vexed and afflicted, euen as the Iewes were afflicted of the nations which dwelled nere vntounto them. And like as the captiuitie followed that affliction of the Iewes, so the kingdom of the Romish Bishops was that captiuitie which f…llowed the outragious furie of the heretikes, & out of the which also hauehave flowed all the euills, and plagues which hauehave bene euer since in the Church, as out of a foule sinke and filthy pudle. But nowe by the great merciemercy of God the captiuitie beginneth to be turned, the temple is repaired, and the true seruice of God restored.
This Psalme, after my iudgement, speaketh generally of all such troubles and afflictions of the Church, as hauehave bene at all times & in all ages: As first that the kingdom of the Iewes when they were yet vnderunder good Kinges, was mightely assailed, but yet not vtterly ouercome: And that the people afterwards were spoyled of the Assyrians and Babylonians and carried away captiue, but not cleane forsaken. For they were againe deliuered out of captiuitie, and in their owne land enioyed the promise concerning Christ. Thus speaketh ye Psalme first of the Iewish Church. Afterwards it comprehendeth as a prophecy, the state and condition of the Church of the Gentiles: to witte, that God would preserue and defend it against all heretikes, against all the rage and fury of the world, against the kingdom of the Romish Antichrist, & moreouer against al the tentations of sinne which vexe and oppresse the conscience. Thus must we apply this Psalme to all times and ages of the Church, to all chaunges and alterations, all daungers of the world, the flesh, sinne, the lawe, death, and the gates of hell. For the world assaileth it with power & wisedome: the deuil with desperation and dubitation: heretikes with errors in faith and religion, and the conscience with sinnes. In all these perills we say: Blessed be the Lord God, who suffereth vsus not to be tēpted aboue that we are able to beare. In deede we must be tempted and tried, but in the tentation he will giuegive an outscape: besides this, that he giueth vsus strength also to beare the tentation vntill the time of deliuerance come. This benefite Dauid here setteth forth, and sheweth vntounto vsus the state of his people, to the ende we may thereby learne this comfort, that like as he preserued that people, euen so wil he also preserue vsus. For we hauehave one and the same God, the same spirit, the same word, the same promises, & briefly all things else, whatsoeuer. Wherefore we may say and sing with Dauid.
Verse. 1.
They hauehave often tymes afflicted me from my youth, may Israel now say:
Verse. 2.
They hauehave often tymes afflicted me from my youth, but they could not preuayle against me.
He nameth no certein enemie, to the ende he may comprehend all. Where he sayth: From my youth, he vnderstandeth all the time from their primitiue Church (as we call it) vntill Israel beganne first to be ye people of God. For albeit we euer praise those thinges which are most auncient and of greatest antiquitie (as the primitiue Church is in deede worthy to be praysed) yet God regardeth not this difference. For in all times and euen in the last ages of the Church he gaue notable Prophets to the people of Israell: as before the captiuitie Esay, of all other the most excellent: after the captiuitie Aggaeus, Zachary and others. In the meane time betwene Moises and these, were Helias, Heliseus, &c. So we see that the primitiue Church was more pure from heretikes and wicked opinions. But yet notwithstanding there were some notable Prophets and other excellent men euen in the later times. And when ye roote of Iesse seemed now to be withered, yet God reised vp Anna, Symeon, Zachary & Elisabeth. For God preserueth his Church though it be neuer so much assailed and oppressed, according to his promise. OnelyOnly let vsus open our eyes that we may see from whence this commeth.
And here we may not looke to those things which the world especially estemeth and magnifieth, but we must behold the Church as it is afflicted, oppressed, & full of calamitie. For this is the true face of the Church of God, that it is weake, enuironed with all deadly engines, and compassed with all the furies of the deuill, the world, the flesh▪ sinne and death. These thinges he that will not behold, but flieth and abhorreth them, shall neuer finde out the true Church in deede. For that is not the true picture and image of the Church which the painters see forth, which paynt her as a goodly virgin, as a citie well armed, adorned and bewtified. In deede that is a true picture, but not according to the eies of the flesh. But spirituall eyes doe see this great bewty, that Christ is her husband, & begot her vntounto him self by the holy Ghost, bewtified her & made her glorious with his owne blood, with his merites and with his righteousnes. Of all these thinges the flesh can see nothing, can iudge nothing, but seeth rather the contrary, how she is subiect to most bitter hatred, malice, vexations & torments. Wherefore if it would paint her out in such sort as he seeth and beholdeth her, then must it paint and set her forth as a deformed and a poore maiden, sitting in a daungerous wood or desart in the middest of cruell and hungry lyo…s, beares, wolues, swine & venimous serpents: also in the middes of outragious & furyous men, attempting with sword, fire and water to destroy her, and to roote her out from the face of the earth:Cap. 12. As there is in the Apocalyps set forth a goodly picture (then ye which there is nothing more excellent in that booke) that the church as a desolate woman, flyeth from the old serpent or dragon persecuting her & her child. Wherfore these words which Dauid here vseth, may very wel be applied to her: Many times hauehave mine enemies afflicted me, many times hauehave they vexed me.
But this affliction seemeth rather to be an vtter destruction, if we follow the iudgement of the flesh: As if the enemies did so preuaile and ouercome, that the Church were vtterly oppressed and vanquished for euer: As we all find by our owne experience in our conflicts which priuately we suffer in our harts, when Satan terrifieth & confoundeth our consciences. For then are reysed vp such terrors, that no man can otherwise iudge but that the victory is Satans, oppressing vsus with heauy & bitter cogitations, with tentations, vexations and anguish of spirit, & spoyling vsus (as to the flesh it seemeth) of all the sweete consolations which by the merite of Christ and the word are offred vntounto vsus. According to this sence we may well say: Often times hauehave they afflicted mee. For this seemeth to be, not onelyonly an affliction, but an vtter desolation & destruction. As we priuatly feele this eueryevery one in our owne hartes and consciences: so the whole body of the church in all times doth confesse that it is vehemently assailed with strong and mighty armies of most deadly enemies of all nations, and oppugned with ye engines of all tentations & tribulations, euen from her youth, that is, from the time that, when the people were deliuered out of Egypt, they began to be knowne from other nations, and to be the people of God.
But here the church and the children of God comfort and reyse vp them selues agayne, hauing good experience that in all these calamities God shewed forth his power, and not onelyonly remitted their sinne, but also turned away the punishment thereof, so that still there remayned a Church, and the practises of their enemies were brought to naught. Wherefore the Prophet here, not onelyonly repeteth the daunger and calamitie of the Church, but with great ioy he addeth withall an exhortation, that eueryevery member of this body should praise the mercy and goodnes of the Lorde, and say: They could not preuaile against me. This is a singular consolation, not only for the whole Church of God, but also for eueryevery one of vsus perticularly, against the proud bragges of our enemies, and the great hope which they hauehave conceiued, that they shall preuaile against vsus. Heretikes and sectaries doe glory that they shall hauehave the victory. The Pope vaunting of his owne strength & the power of Princes, cryeth out: we shall ouercome. Satan ioyneth with them both and reyseth vp such troubles, that it seemeth doubtfull to whom the victory will fall. This oppresseth, not onelyonly eueryevery man priuatly with great heauines and sorrow, but also the whole Church. As we by experience did proue in the assembly gathered at August, where it seemed that our enemies should vtterly hauehave swallowed vsus vp. But did not we there find these wordes to be full of consolation? They could not preuaile. This cōsolation we must hold fast euen when we are killed, as by the examples of the primitiue Church we are taught. For the Church is as it were watered with the blood of the faithful, that the greater encrease may come thereof. Now, like as these words of the Prophet are rightly applyed to that persecution which is done with the sword, so must they be applyed also to the assaults of heretikes and Sectaries: For it is their propertie to boast and bragge of the victory, & alwayes to triumph before the victory. But how so euer our aduersaries triumph & glory, let vsus endeuour to hold fast the word, and what so euer we doe, let vsus apply it wholy to the amplifying of the kingdom of Christ and his word. If then (as needes it must be) assaultes and battells doe follow, yet let vsus sing with Dauid: They could not preuaile. For albeit they kill vsus, yet neither the Pope, nor any other heretiks, nor the Turke, nor Satan him self shall euer be able to quench the word: Neither yet shall they preuaile against vsus if we stedfastly abide in the word. In deede this will we graunt vntounto Satan, that he is stronger then we, and vexeth vsus many wayes. For many are the troubles of ye iust, but God will deliuer them out of all. And why? Because it is the word of God which they professe & teach: and moreouer it is Gods owne cause which they defend. Wherfore although the Pope attempt and practise neuer so much mischief, and goe about to styrre vppe the whole world against vsus: although false brethren which walke not in true & sound doctrine, continually vexe vsus, although Satan him selfe neuer cease to reyse vp the gates of hell agaynst vsus, yet will we sing with Dauid euen to the ende: They coulde not preuaile, yea and that onelyonly because of the word.
Verse. 3.
The plowers plowed vppon my backe & they made long furrowes.
See what vnlike and almost contrary thinges he ioyneth here together. Before he cōforted the faythfull, that the enemies should neuer be able to doe any thing against the Church, because it is inuincible and can not be ouercome: and here he complayneth that they plow vponupon the backe of the Church, & make such furrowes, as seeme to be of an infinite length. This is an offence therefore which vehemently troubleth the godly, that God suffereth Satan and the world so long to rage, so long to vexe & afflict the Church, that he giueth successe vntounto their wicked counsells and attempts: that he suffereth the vngodly euen then to prosper, when they are most worthy to be punished with all maner of tormentes, and vtterly consumed. On the other side, the godly, the more they pray and the more they hope, the lesse seemeth their prayer and their hope to take effect: EueryEvery day are they more and more afflicted: eueryevery day there is lesse & lesse hope left. Wherfore this similitude is well applied vntounto them in that they are compared to a grownd which is continually plowed: wherin such furrowes are drawen as seme to hauehave no end: as though there were no god which either seeth their calamity, or the impietie and outragious cruelty of the enemies of the word. He signifieth therefore that they hauehave neede of continuall patience, not for a day or two, but all the dayes of their life. So that they which hauehave the worde must assuredly purpose and determine, neuer to departe from God, although they should suffer the same afflictions a thowsand yeres together. How mauy hauehave we seene in these our dayes which hauehave fallen away (yea and such also as sometime did stand,) when the fruite of the word was hindred through persecution, like as the Sunne dryeth vp and withereth the corne that is sowen in a stony ground?
Wherefore we must learne that the patience of the faithful, as it is in this verse described, is such as is ready to offer their backs vntounto the plowers, and to suffer not for a day nor for a yeare, but for the time of their whole life. For he compareth afflictions to the long plowing in the backe of the faithfull: Like as our Sauiour Christ also signifieth when he saith: He that continueth to the ende, shall be saued. For to beginne is not enough. And that patience which hath her boundes and limites prescribed, may be found euen among the Gentiles. But the patience of Christians is perpetuall, that is to say, such a patience as seemeth to be infinite and without ende, for the ende thereof doth not appeare. Like as on the other side, the ende of their consolation appeareth not: So that those thinges which seeme to be moste contrary, are here ioyned togither, that is to say, the length and the long continuance of the furrowes in the back of the faithfull, and the victory of the faithfull singing of those which driue the plow: They could not preuaile.
Moreouer this great and long continuance of the furrowes in the backe of the faithfull includeth suche an offence as no carnall wisedom is able to ouercome: namely yt the wicked doe not onelyonly prosper, but their felicitie also continueth long, so yt it semeth to be as a reward of their tyranny, their persecution & malice against ye church. For if God would suffer their tyranny but for a litle time, & spedely reward thē according to their deserts, we should al then say that God is mindful of his children, & angry with the wicked. But now, since impietie and wickednes flourisheth many yeres togither, and the wicked stil continue and encrease in great felicitie, without punishment, the same is verified of them which Diogenes said of Harpalus, that they seme to giuegive a liuely testimony against the gods. Yea the godly are so vehemently tempted through this long continuance & fall so farre, that they thincke God hath no regard of them. Wherfore we must so arme our selues with Christian patience, that albeit we feele the tedious & long continuance of these furrowes, we be not therfore offended, but when one tentation is ouercome, we must prepare our selues to an other. For our backes must be alwayes ready to beare the long continuance of these sorrowes.
This is the first part of the Psalme, in the which he confesseth the diuine miracles and miraculous power of God, whereby he preserueth his children not only against ye world, but also against sinne, death and the deuill, and praiseth God for that he giueth victory to those that are ouercome, and putteth those to flight which doe ouercome. This ioyful ende and this successe he willeth vsus to looke and waite for, and exhorteth vsus to patience. Now he turneth him selfe to prayer, and not onelyonly prayeth, but also promiseth to the enemies of the Gospel, that although they obstinatly continue in afflicting the faithful without checke or punishment, yet shall their ruine & ouerthrow be such, that they shall neuer rise againe: as experience doth shewe. For I pray you, what kingdom from the beginning of the world hath alwaies continued and prospered? The places and spaces of the earth doe remaine void and desolate & the kingdoms are gone as though they had neuer bene. Againe, the crueltie & tyranny of the kingdomes of the world was neuer so great, that it was able to oppresse the church. For the Church stil continueth & shall continue to the ende of the world, as followeth.
Verse. 4.
The righteous Lord hath cut the cordes of the wicked.
These wordes are so full of consolation, that to the children of God in their calamities and afflictions, nothing can be more comfortable. For they knowe that no munitions, no furniture of war can be so strong. Firste of all therefore, wey and consider why he calleth the Lord Righteous, and you shall see that he so doeth, because that, when a man considereth according to the iudgement of the fleshe, the thinges which are here done, and how God gouerneth and ruleth the same, it seemeth no otherwise but that he is vnrighteous and vniust in supporting the tyranny of the wicked with great riches, power, dignitie, &c. When reason seeth this, it can iudge nothing else, but that, if there be a God, he is vniust. For first of all thus doth reason gather: If there be a God, he is able to resist the wicked, and vtterly to destroy them. For to be a God is to be almighty. Againe, thus carnall reason argueth. If there be a God, he must needes knowe those thinges which are done in the world. For it can not be said of God, that he is ignorant of any thing. Now, what else followeth heereof, but that if God knowe these thinges to be cruelly and vniustly done, and is able to resist them, he ought also to be no lesse willing to doe the same. For if we thinke that he wil not doe that whiche he knoweth and is able to doe, it must follow that he is not good, but euil: not iust, but vniust. Nowe lay these thinges togither. If God hauehave power, wisedom and goodnes in him: if he be able to helpe: if he knowe how and also be willing to help, why are all these things done and gouerned in the world in such sort, that the wicked hauehave power, riches and dignitie, as a rewarde of their impietie? and contrariwise the godly for their pietie and godlines are many wayes and most cruelly afflicted? All these thinges are a liuely testimony against God, as before we said of Diogenes. This argument of Epicurus and such like atheistes, is to the flesh inuincible. Wherefore reason beeing altogither blinded and wrapped in these snares, inclyneth to this opinion, that there is no God, or else that he regardeth not the affaires of men.
Of this offence and stumbling blocke the holy Ghost warneth vsus when he attributeth this name vntounto God, that he is righteous, whom vnrighteousnes and impietie pleaseth not. Therefore although he suffer the wicked to flourish for a time, yet at the last he cutteth their cordes, that is, he destroyeth both their power and them, according to that saying: Thou art not a God that loueth wickednes. Psal. 6.Wherefore let Christians learne to iudge, not by that which presently they fele, but by that which the word of God promiseth and shall assuredly come to passe: to witte, that the wicked when they hauehave long plowed vppon the backs of the faithfull and many wayes afflicted them, shal perish at the length. For God is iust, and his iustice wil not suffer the righteous to be oppressed.
Verse. 5.
Let them that hate Sion bee confounded and turned back.
This (as before I hauehave said) is a prayer. But ye know that in eueryevery prayer there is a promise included, which promise this word Righteous doth expresse in the former verse with a singular vehemencie, to the ende we shoulde not murmur, or blaspheme God, as though he were not mindfull of vsus, or had no regard of vsus. Now, where he saith: Let them be confounded & turned backe, it is an exposition of that which he saide before, that their cordes should be cut, that is to say, their kingdoms, their power, their riches, their lawes, and finally their whole politike body and common weale should be brought to nought: as it befell to Babylon, Niniuie, Ierusalem, Athens, Corinth, Thebe, Rome, and briefly to all kingdoms and common weales which did not submit them selues vntounto the Gospell. For when they proudly stretched out their neckes and set them selues against Christ their Ring, and by their power sought to oppresse him, they were destroyed. In like maner must we also pray, and certainely looke for the executiō of Gods vengeance vponupon those which at this day hauehave set them selues against the Gospell: as the Pope and his Bishoppes, with all their faction, and with all the Kings and Princes of the earth which maintaine and defende their impietie: for at the last they shall be confounded. But the Gospell and the worde of the Lord shal endure for euer. For the name of Christ shal neuer be oppressed, but being faithfully called vponupon, shall alwaies be ready to help the afflicted, and shall cut the cordes now of this wicked man, and now of that.
Thus the holy Ghost comforteth vsus sundry wayes. For when we hauehave learned that Satan is such a spirite as neuer ceaseth to tempt and to vexe vsus (so that when he can not ouercome vsus by the greatnes and the multitude of tentations, he goeth about to doe it by the tediousnes and long continuance therof) he would hauehave vsus to comfort our selues herewith, that albeit these tentations continue long, yet notwithstanding they shall hauehave an ende. And since we are forwarned both of the continuance and of the ende thereof, it is the more easie for vsus to beare them. Here is to be noted also that he sheweth to whom he wisheth euill, namely to those which hate Sion. And that hatred which they bare against Sion, was an hatred against God. For in that Satan hateth the Church, he doth it not onelyonly in respect of men, but because he hateth God him selfe whom the church prayseth and magnifieth. Moreouer, Sion was a place which God had chosen vntounto him self. Like as therfore God had chosen that place to shew his great louelove towards it: so had Satan chosen the same to shewe his malice against it, and with all his power to vexe it. In like maner not onelyonly Satan, but also the malignant Church of the Pope doth persecute vsus, not because we are euil in the sight of the world. For this they could wel suffer, yea & would be glad if they might heare that we are whoremongers & murtherers as they are. But the true cause why they so deadly hate and persecute vsus is this, for that it greeueth them that we in their eyes are innocent as touching the second table, and also obedient to the first, wherein we are commaunded to honour, serue and prayse the Lord, to feare him, to trust in his merciemercy, &c.
Verse. 6.
Let them be as the grasse on the toppes of the houses, which withereth afore it commeth forth.
This is a goodly Psalme for the sundry, excellent, and most apte similitudes conteyned therein, whereby the holy Ghost painteth out those great maiesties & principalities of the world, which fight against the gospel. A litle before he compared them to plowers drawing out furrowes of a maruelous length. To whom he so compareth them, not in this respect, as though it were graunted vntounto them so long to abuse their power, wealth and riches, but in respect of the great tediousnes, griefe, and anguish of those which suffer the plowers, the furrowes, the wounds, and treading vnderunder foote. For vntounto them it seemeth a tedious, a long, and as it were an infinite plowing. Wherefore they desire to be deliuered, and neuer so litle tarrying, through this tediousnes and anguish of hart, seemeth to them intolerable. Against this wearines and this tediousnes therefore he comforteth the faithfull with this similitude of grasse in the toppe of the house. As if he sayd: Why seemeth the time so long and so tedious vntounto thee? Why doest thou not learne to vnderstand what these plowers thy aduersaries be? Diddest thou neuer see grasse growing in the toppes of houses? Who did euer complaine that that grasse flourished so long? who euer went about to plucke it vp? As though it were not wont of it selfe to wither and vanish away. Learne therefore that the very same is the state and condition of thine aduersaries.He setteth ye similitude of the grasse in the house topp, against ye similitude of the plowers. Thus with one similitude he fighteth against an other. But if a man could effectually beleue that this similitude was made and here set downe by the holy Ghost & close vp the same fully in his heart, he should feare neither y• Turke nor the Pope, with all his cruel Prelats, nor the tyranny of Princes, but should contemne them all, and as litle regard them as the grasse on the toppes of the houses.
But behold the outward shew of this grasse. If any child should see it, he would esteme it to be better then any barley (for to barley it is most like) since it groweth not as other thinges doe vponupon the earth, but in an higher and more notable place, & lodeth the topps of the houses. But take a man that knoweth these thinges, and he will say it is nothing else but a goodly shewe & resemblance without any fruite. Thus hath the holy Ghost chosen this similitude to teach vsus, not to wish that tyrannes may be like grasse, but to knowe that they are in deede most like vntounto grasse on the house toppes, which withereth away before the haruest time come, or any man goe about to cut it downe. Senacherib who besieged Ierusalem, did flie ouer kingdoms, oppressed & trode downe all things vnderunder his feete: therefore he could not be counted of Ezechia and others like vntounto grasse, and yet before he achieued that he went about, he was compelled, not without great feare and also much slaughter of his souldiers, to reise his siege, and he him selfe also most miserably perished. So Pharao seemed mightely to growe and encrease, not vponupon the earth, but in the ayre & vppon the house toppes: but the miserable Iewes were oppressed and troden vnderunder foote like myre in the streetes. This is a resemblāce of grasse, not withering, but freshly flourishing. But how quickly did it wither and vanish to nothing? For when Pharao did verely thinke to oppresse them, he was suddenly oppressed him selfe and perished in the waters.
Such an image of tyrannes and tyranny the holy Ghost paynteth out vntounto vsus in this place. Why then shouldest thou feare? Why shouldest thou tremble? Why shouldest thou despayre, as though thou haddest neuer seene most flourishing grasse within few dayes to wither away of it owne accord, or diddest not know the nature of it to be such as can not long continue? Athanasius when Iulianus the Emperour did many wayes afflict both him & the whole Church, & fought, not onelyonly with crueltie, but also with craft and subteltie against the faithfull, in so much that others, as it were in a terrible tempest, were vtterly discouraged and past all hope of deliuerance, sayd that this persecution of Iulian was not a tempest but a litle cloude. In deede this heart was full of fayth which could beleue, that Iulianus was like, not to a terrible and a violent tempest, not to a mighty black cloud wrapping all things in darknes, but vntounto a very litle cloude which the Sunne doth quickly consume. In like maner must we also extenuate and diminish the power of our aduersaries, & set at naught all their proude bragges and all their crueltie: not in respect of our owne strength, but because they are of them selues nothing else but a buble in the water, grasse on the house toppes, and a very shadow rather then men: besides this, that they prouoke God also against them selues whose fury and cruelty compared vntounto his power, is a thing more vaine then grasse on the house toppes or a bubble in the water: for it is nothing else but a bare and a naked shew, which semeth to be something when in deede it is nothing. So are all the attempts of the aduersaryes full of threatnings, but in the ende they come to nothing.
This is the wisedome of Christians, to diminish the power of the aduersaryes, & contrariwise to amplifie the word & the mighty protection of the Lord. The deuill, sinne, death and other spiritual tentations are greate: but a Christian can make a distinction of greatnes. For greatnes is vnderstand two maner of wayes. The one is according to ye eye, which the eye iudgeth after the outward shew: the other is according to the trueth, which the truth iudgeth after ye word. The greatnes therfore of sinne, death, wicked kings Princes and Bishops is that which is according to the eye onelyonly: For God which saith: Be of good comfort: I hauehave ouercome the world: Also, Feare not those which can kill the body, but are not able to kill the soule, the same God alone (I say) is the very true greatnes, to the which if you compare Satan and al the fury of the whole world, what are they else but a bubble? what are they else but grasse? but light strawe and stubble? But when they are considered with out God, then doe they terrifie with a false fearefull shew and seeme to be great in deede.
Wherefore Christians must iudge, not according to their opinion, but according to the truth. For an opinion is that which reason bringeth forth besides the word: but truth is grounded vponupon ye word, which iudgeth the fury & the crueltie of the world raging against the faithful to be like vntounto grasse vponupon the house …ops.This iudgement that the enemies are like grasse and therfore shall perish, he calleth a promise. This promise being setled and surely fixed in the minde, confirmeth the godly against the great power (as to reason it seemeth) of ye world & Satan. Like as on the other side, where the word is not, yt mind deceiued through a terrible shew of truth & the iudgement of reason, is oppressed with terror. These things must not so be takē as though we did vtterly condemne ye power of Princes & of ye world, which we count to be ye creature of God, but their presumption & the abuse of their power is it that we condemne, because they fight therewith against God and his church. Let them be Princes on the earth: Let them vse their power and authoritie in the world, but when they will needes make warre in heauen, and with their power go about to inuade and oppresse the word, this is horrible, this is execrable and damnable. And who so compareth them to bubbles, to grasse, to stubble, yea and to nothing, he saith truely, he iudgeth rightly. For why doe they fight against God? Thinke they that we knowe not what God is? and what man is? what the creature is, and what the Creator is?
Wherefore they are rightly compared to grasse on the house toppes: for more contemptuosly the holy Ghost could not speake of them. For this grasse is such, that it soone withereth away before the sickle be put vntounto it. Yea, no man thinketh it worthy to be cut downe, no man regardeth it, eueryevery man suffereth it to bragge for a while, and to shew it selfe vntounto men from the house toppes as though it were somewhat when it is nothing. So the wicked persecutors in the worlde, which are taken to be mightie and terrible according to the outward shew, are of all men most contemptible. For Christians doe not once thinke of plucking them vp or cutting them downe: they persecute them not, they reuenge not their owne iniuries, but suffer them to encrease, to bragge and glory as much as they list: For they know that they can not abide the violence of a vehement wind. Yea though all thinges be in quietnes, yet as grasse on the house toppes by litle and litle withereth away through the heate of the Sunne, so tyrannes vponupon small occasions doe perish and soone vanish away. The faithfull therefore in suffering doe preuaile and ouercome: but the wicked in doing, are ouerthrowne and miserably perish, as all the historyes of all times and ages doe plainly witnesse.
Verse. 7.
VVhereof the mower filleth not his hand, neither the glainer his lap.
Here the holy Ghoste maketh a comparison betweene grasse which yeeldeth no fruite, and true corne which is fruitefull, that thereby he may the better commend vntounto vsus the former similitude and withdraw our mindes from the false dreade and terror which that vaine and counterfet shewe bringeth. Fruitefull corne (sayth he) is such, that he which moweth it shall fill his hand, and he that gathereth the sheaues shall hauehave plenty to carry into his barne. Here ye see, is a truth, and not a vaine shewe. But grasse on the house toppes maketh a shew of that which is not true, because it is fruiteles. So the Pope and his Prelates, with other tyrannes and persecutors hauehave a resemblance and a counterfet shewe that they are the Church. They hold and enioy dignities, Prebendes benefices, as grasse hath his stalke and …are, but in deede they are none of the Church, like as grasse is no corne: for it withereth away before it can bring forth fruite.
For this is the chiefest argument wherwith they fight against vsus, that for this glorious shew whereof I spake, they vsurpe and chalenge to them selues the title of the Church. But we are commaunded to take heed that we be not deceiued by outward shewes. Yea and we are admonished also that such shewes are often times occasions of great calamities. Beware (saith our Sauiour Christ) of false prophets which come to you in sheepes clothing. Also: by their fruites ye shall know them. Wheras then they chalenge vntounto them selues the name of the church, & for a goodly shew (which the grasse also that groweth on the house toppes hath as well as they), will be counted good corne: this will not we graunt them. For if they be good corne, let them fill the hand of the mower, but this doe they not. They are vnprofitable grasse, yea worse then grasse. For in that filthines of their wicked lustes & fleshly pleasures wherewith they are horribly polluted, & that crueltie which they exercise against the true Church, they reteine not so much as the outward shew which they pretend. Wherefore, since there is nothing to be founde in our aduersaries but a naked and an hypocritical shew, and the same also miserably and many wayes deformed and defaced, since (I say) there is nothing else in them but meere hypocrisie, we iudge & denounce them not to be the Church of Christ, but of Satan. Wherefore they are prepared as chaffe and stubble to the fire, although vnderunder a shewe and colour of the Church, they afflict and persecute vsus neuer so much.
Verse. 8.
Neither they which goe by, say: we blesse you in the name of the Lord.
This also commendeth and setteth forth vntounto vsus the similitude of the grasse. For true corne hath this commēdation, that it is the blessing of God. They therefore which see it growe, doe wish that God would blesse and prosper it. This (sayth Dauid) shall not be sayd of that grasse, that is to say, of the tyrannes and the aduersaries of the Church, but rather they shall be cursed of all men, yea the malediction both of God and man shall be heaped vponupon them: Like as it hath also hapned to the Church of Rome, which before our doctrine and preaching most gloriously flo…rished. But nowe that the Gospel hath plucked away her visour, and sheweth that she is without fruite, all her cursed hypocrisie is bewrayed and her memory is perished from among the godly. Thus the Prophet comforteth the faithfull, and sheweth that the wicked, what glorious bragge and pretence so euer they make, are in deede nothing, and because God blesseth them not, they shall inherite nothing but malediction, and shal be confounded, like as Iudas, the Phariseis, Cherinthus, Arius, and Pelagius, though they seemed to flourish, most miserably perished, with all their glory.
Wherfore let vsus, whose doctrine by the grace of God is sound and agreable with the holy Scripture, remember this similitude, that when we must suffer hatred, sclaunder, reproches and all maner of iniuries for the Gospels sake, we be not afrayde, but may learne hereby to iudge the Pope, the Bishops and wicked Princes with their tormentors and executioners of their crueltie, to be nothing else but grasse on the house toppes, which seemeth to be somewhat when in deede it is nothing, and therefore it is without all blessing. To such it shall be sayd with the rich glutton in hell: Sonne remember that thou in thy life time receauedst thy pleasures. Luke. 16.For if we consider the whole history of the church euen from the beginning of the world, we shal see that God hath alwayes so wrought by his secret counsell, that as grasse on the house toppes withereth away before the haruest come: so tyrannes are suddenly cut of and neuer come to their fall time. Wherefore let vsus constantly abide and endure with patience in all afflictions, vntill the ende doe shew that it was nothing but grasse, and suddenly withered when it was most like to encrease and flourish. The wicked do enioy all good things for the Churches sake, like as the grasse on the house toppes hath the benefite of the rayne and of the Sunne as well as the corne in the fieldes. But as they shall not liue halfe their dayes, and as they shall see their owne counsells and deuises to be but vayne & withont successe, so shall they be as a perpetuall shame among men: in so much that no man shall wish any good vntounto them: As at this day the memorie of Iudas, Pilate, the wicked Iewes Dioclesianus, Maximinus and other tyranns is without honour, yea most execrable and odious vntounto all men. This consolation is set forth by the holy Ghost by these grosse similitudes & examples, that we may conceaue in our mindes some shadow or resemblance of Gods workes, since we can not rightly iudge and esteeme the thinges them selues according to the trueth, but we iudge the enemies and persecutors of the Church by their goodly shew and outward appearance, to be good wheate, because they prosper and flourish so long vponupon the earth. Wherefore we must rest wholy in the worde, which with such simlitudes paynteth out these thinges, and we must withdraw our senses from all outward sightes and shewes, and iudge no otherwise of the aduersaries of the worde, then of most vile grasse that groweth on the house toppes and is contemned of all men. For so sayth the spirite and fayth: but our senses say otherwise.
In like maner must we doe also in spirituall tentations, when our conscience accuseth vsus & giueth testimony against vsus, as well in the agony and daunger of death, as in other conflictes. Here if we follow that which appeareth to reason and our owne senses to be true, it shall seeme vntounto vsus that our enemies are inuincible and almightie, and that there is no remedy, but we must needes be ouercome and vtterly perish. The sight & feeling of this greatnes perteyneth to the eyes and to the senses onelyonly, and ryseth of the iudgement of reason, and not of the trueth. But when we looke to the true greatnes which the word setteth forth vntounto vsus, we are cō strayned to say that death, sinne, Satan, and the very gates of hell are in deede nothing else but grasse on the house tops, but stubble, but a very bubble swimming vponupon the water, which with the least occasion breakith and vanisheth away. So must these thinges be amplified and set against all kindes of tentations, whether they be persecutors of the word, as the world and wicked Princes, or else sinne, death and Satan. Al which we must learne to extenuate and lesson as much as we can, because Christ liueth and we hauehave his word. The consolation is able to swallow vp all terrors, and maketh vsus able to say, that all these thinges are in very deede but one nothing. But when we consider these thinges without the worde and Christ in respect of our selues and of our owne strength, then are they in deede, not grasse, but suche high and mighty mounteynes as can not be passed ouer. Wherefore, when we fight against our enemies, we must fight, not as men consisting of body and soule, but as Christians baptised in the name of Christ, hauing the gift of the spirite and the word. Now therfore, when the deuill, death, hell it selfe, the world and cruell Princes are compared to a Christian, they are but grasse vponupon the house toppes, or if any thing can be saye to be more vile and contemptible. For he hath the word which is almighty, and moreouer he hath Christ him selfe. Christians therefore are inuincible, yea euen then when they are ouercome & troden vnderunder foote.…. Cor. 12.9. For the power of Christ is made perfect through weakenes. Thus did the holy Prophets and Martyrs comfort them selues against the world and the kingdom of Satan, and therfore they did so valiantly suffer all kindes of afflictions, being perswaded, not that the grasse, which withereth away of it selfe without mans endeuour, but the word of God should hauehave the victory. For true it is that Basilius writeth when he comforteth the people of Alexandria against the sury of Arius, that through the persecutions of the enemies, the Church doth more and more encrease and multiply. Which thing we also hauehave proued, and God graunt that we and our posteritie may stil so doe.