Commentary on Psalm 124 125 and 129, Psalm 129

Commentary on Psalm 124 125 and 129 · Psalm 129

p. 26The Commentary of Dr. Martin Luther, upon the CXXIX Pſalm.

They have oftentimes afflicted, &c.

THis Pſalm conſiſteth of two parts.The Argument of the Pſalm. In the former he giveth thanks to God for the defence and continual deliverance of the People of God. In the latter part he maketh his Prayer againſt the Adverſaries, and in praying he propheſieth withal. Both theſe ſerve for our inſtruction, and alſo contain an Exhortation p. 27to patience under the Croſs, which pertaineth not to one age or time, but as the continual Hiſtory of the Church doth ſhew, to all times, and to the whole life of man. Moreover we do here comprehend both Churches, of the Jews, and of the Gentiles, as Paul alſo in a manner joyneth them both together, when he ſaith, Firſt to the Jew, and then to the Grecian. For as touching the Church or People of the Jews, it appeareth by the Hiſtories, that they were placed in the midſt of their Enemies, as a goodly Roſe in the midſt of Thornes. On the Eaſt ſide, the Iſmaelites, the Arabians, and other cruel People vexed them. On the South part, the Egyptians, the Ethiopians, the Troglodites, the Philiſtines, and other like. On the North ſide, the Aſſyrians, &c. So the Church after the deſtruction of the Synagogue, is compaſſed every way with Enemies, and Chriſt, according to the Pſalm, reigneth in the midſt of his Enemies. Thus were they oftentimes and many ways afflicted. But herewithal God ſhewed this miracle, that when they were ſo afflicted, he always delivered 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 have victory over them. Again, when they ſeemed to be utterly oppreſſed, they victoriouſly prevailed againſt their Enemies. So continued this Kingdom in deſpite of the cruel Nations round about it, and of Satan himſelf: as is to be ſeen in the Books of the Kings and alſo of the Chronicles. Now, becauſe this People had both threatnings and promiſes ſet before them, as touching their afflictions and deliverance, this was unto them a great Conſolation, even when they were afflicted and ſpoiled, that they knew that all theſe things came to paſs not by the Will or Power of their Enemies, and much-leſs by their Righteouſneſs or Deſerts, but only by the Will of God thus puniſhing and chaſtiſing his People, yea threatning and forewarning them by the Prophets, that he would ſo puniſh the diſobedient. This is no ſmall Conſolation, that in thy Affliction and Calamity thou mayeſt be able to ſay; This is the ſcourge of God, thus correcting me, and viſiting my Sins; It is not the Wrath of God, or the merit and deſerving of my Adverſary.

p. 28Theſe things muſt we apply unto our ſelves alſo, to the end that when we be oppreſſed, we may comfort our ſelves that we are not oppreſſed by the power of Death, Sin, Hell, or any creature, but by the will of God our Creator, afflicting us and puniſhing our Sins and ingratitude; and yet ſo, that he leaveth unto us this fatherly promiſe, that he will not forſake us. And ſuch a figure of the whole Kingdom of Chriſt is ſet forth in the Apocalyps. For how much doth it ſpeak of evil Angels, of cruel beaſts, and ſuch other Plagues of the Church, which ſhould enter into the Church and the Kingdom of Chriſt, God ſo permitting? Notwithſtanding Conſolation followeth afflictions and calamities, and though the Church be never ſo ſore afflicted, yet ſhall it continue and endure, and at the length ſhall overcome and victoriouſly triumph.

But this Pſalm agreeth eſpecially unto our time, wherein the Church hath been moſt grievouſly afflicted both under the Turks and alſo under the Romiſh biſhops, yea and as it were utterly aboliſhed: So that if ye weigh the matter well, it may appear that the Condition of the Jews in Babylon was better then the ſtate of the Church under Antichriſt; where the true uſe of the Sacraments was taken away, the benefit of Chriſt darkned, faith extinguiſhed, no true ſervice of God uſed, no true good works exerciſed; gnerally, all things which pertain to true Religion were clean aboliſhed, or moſt miſerably deformed and defaced. Wherefore, like as the Jews in Babylon were put from the ſight and uſe of the Temple, the Sacrifices, the Ceremonies, and all politick Government: ſo the Church under Antichriſt had no true miniſtry, no true ſervice of God, not her own Kingdom and Government, but was conſtrained to obſerve and keep the Heatheniſh Rites and Ceremonies of the Papiſts. Thus was the Wrath, and thus have been the Puniſhments of God in a manner all one, in the Church of the Jews and the Gentiles.

Wherefore it is moſt neceſſary that we lay hold upon this Conſolation, that, as the Pſalm ſaith, We are afflicted, we are caſt down, we are troden under foot, but we are not overcome. For the Church ſhall ſtand and remain invincible, notwithſtanding that through great incredulity and incredible infirmity, the victory thereof is hidden and cannot be ſeen. As p. 29it was under the Pope, where all Schools and all Churches taught nothing elſe but the blaſphemous Doctrine of the Romiſh Biſhops, and doting Dreams of the Monks. This was the very ſame thing that the Pſalm 73. complaineth of, where it ſaith, We ſee not our ſignes: and yet God had even then his Church, although it was very little, obſcure, and miſerably deformed. Before the Kingdom of the Romiſh Antichriſt, what a ſwarw of Hereticks ſprang up? Of whom alſo the Church was ſore vexed and afflicted, even as the Jews were afflicted of the Nations which dwelled near unto them. And like as the Captivity followed that affliction of the Jews, ſo the Kingdom of the Romiſh Biſhops was that Captivity which followed the out ragious fury of the Hereticks, and out of the which alſo have flowed all the evils, and plagues which have been ever ſince in the Church, as out of a foul ſink, and filthy puddle. But now by the great mercy of God the Captivity begineth to be turned, the Temple is repaired, and the true Service of God reſtored.

This Pſalm after my judgement, ſpeaketh generally of all ſuch troubles and afflictions of the Church, as have been at all times and in all ages; As firſt, that the Kingdom of the Jews when they were yet under good Kings, was mightily aſſailed, but yet not utterly overcome; And that the people afterwards were ſpoyled of the Aſſyrians and Babylonians, and carried away Captive, but not clean forſaken. For they were again delivered out of Captivity, and in their own land enjoyed the promiſe concerning Chriſt. Thus ſpeaketh the Pſalm firſt of the Jewiſh Church. Afterwards it comprehendeth as a Prophecy, the State and Condition of the Church of the Gentiles; to wit, that God would preſerve and defend it againſt all Hereticks, againſt all the rage and fury of the World, againſt the Kingdom of the Romiſh Antichriſt, and moreover againſt all the tentations of Sin, which vex and oppreſs the Conſcience. Thus muſt we apply this Pſalm to all times and ages of the Church, to all changes and alterations, all dangers of the World, the Fleſh, Sin, the Law, Death, and the Gates of Hell. For the World aſſaileth it with power and wiſdom; the Devil, with deſperation and dubitation; Hereticks with errors in Faith and Religion, and the Conſcience with Sins. In all theſe Perils we p. 30ſay, Bleſſed be the Lord God, who ſuffereth us not to be tempted above that we are able to bear. Indeed we muſt be tempted and tryed, but in the Tentation he will give an outſcape; beſides this, that he giveth us ſtrength alſo to bear the Tentation until the time of deliverance come. This benefit David here ſetteth forth, and ſheweth unto us the ſtate of his people, to the end we may thereby learn this Comfort, that like as he p^reſerved that People, even ſo will he alſo preſerve us. For we have one and the ſame God, the ſame Spirit, the ſame Word, the ſame Promiſes, and briefly all things elſe whatſoever. Wherefore we may ſay and ſing with David;

Verſe 1. They have oftentimes afflicted me from my youth, may Iſrael now ſay: Verſe 2. They have oftentimes afflicted me from my youth, but they could not prevail againſt me.

He nameth no certain Enemy, to the end he may comprehend all. Where he ſaith, from my youth, he underſtandeth all the time from their primitive Church (as we call it) until Iſrael began firſt to be the People of God. For albeit we ever praiſe thoſe things which are moſt ancient and of greateſt antiquity (as the primitive Church is indeed worthy to be praiſed) yet God regardeth not this difference. For in all times, and even in the laſt ages of the Church he gave notable Prophets, to the people of Iſrael; as before the Captivity, Iſaiah of all other the moſt excellent; after the Captivity, Aggaus, Zachary and others. In the mean time between Moyſes and theſe, were Helias, Helizeus, &c. So we ſee that the Primitive Church was more pure from Hereticks and wicked Opinions. But yet notwithſtanding there were ſome notable Prophets and other excellent men even in the latter times. And when the root of Jeſſe ſeemed now to be withered, yet God raiſed up Anna, Simeon, Zachary and Elizabeth. For God preſerveth his Church though it be never ſo much aſſailed and oppreſſed, according to his promiſe. Only let us open our eyes that we may ſee from whence this cometh.

And here we may not look to thoſe things which the World eſpecially eſteemeth and magnifieth, but we muſt behold the p. 31Church as it is afflicted, oppreſſed, and full of Calamity. For this is the true face of the Church of God, that it is weak, environed with all deadly Engines, and compaſſed with all the furies of the Devil, the World, the Fleſh, Sin and Death. Theſe things he that will not behold, but flyeth and abhorreth them, ſhall never find out the true Church indeed. For that is not the the true picture and image of the Church which the Painters ſet forth, which paint her as a goodly Virgin, as a City well armed, adorned and beautified. Indeed that is a true picture, but not according to the Eyes of the Fleſh. But ſpiritual Eyes do ſee this great Beauty, that Chriſt is her Husband, and begot her unto himſelf by the Holy Ghoſt, beautified her and made her glorious with his own blood, with his merits and with his righteouſneſs. Of all theſe things the fleſh can ſee nothing, can judge nothing, but ſeeth rather the contrary, how ſhe is ſubject to moſt bitter hatred, malice, vexations and 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 poor maiden, ſitting in a dangerous Wood or Deſac, in the midſt of cruel and hungry Lyons, Bears, Wolve, Swine, and Venemous Serpents: alſo in the midſt of outragious and furious men, attempting with Sword, Fire and Water to deſtroy her, and to root her out from the face of the Earth. As there is in the Apocalyps ſet forth a goodly Picture,Chap. 12. (then the which there is nothing more excellent in that book) that the Church as a deſolate woman, flyeth from the old Serpent or Dragon perſecuting her and her Child. Wherefore theſe words which David here uſeth, may very well be applied to her: Many times have mine Enemies afflicted me, many times have they vexed me.

But this affliction ſeemeth rather to be an utter Deſtruction, if we follow the judgment of the fleſh; As if the Enemies did ſo prevail and overcome, that the Church were utterly oppreſſed and vanquiſhed for ever: As we all find by our own Experience in our Conflicts which privately we ſuffer in our Hearts, when Satan terrifieth and confoundeth our Conſciences. For then are raiſed up ſuch terrors, that no man can otherwiſe judge but that the victory is Satans, oppreſſing us with heavy and bitter Cogitations, with Tentations, Vexation, and Anguiſh of Spirit, and ſpoyling us (as to the fleſh it ſeemeth) of all p. 32the ſweet Conſolations which by the merit of Chriſt and the Word are offered unto us. According to this ſence we may well ſay, Oftentimes have they afflicted me. For this ſeemeth to be not only an affliction, but an utter Deſolation and Deſtruction. As we privately feel this every one in our own Hearts and Conſciences; ſo the whole body of the Church in all times doth confeſs, that it is vehemently aſſailed with ſtrong and mighty Armies of moſt deadly Enemies of all Nations, and oppugned with the Engines of all Tentations and Tribulations, even from her youth, that is, from the time that when the People were delivered out of Egypt, they began to be known from other Nations, and to be the people of God.

But here the Church and the Children of God comfort and raiſe up themſelves again, having good Experience that in all theſe Calamities God ſhewed forth his Power, and not only remitted their Sin, but alſo turned away the puniſhment thereof, ſo that ſtill they remained a Church, and the practices of their Enemies were brought to nought. Wherefore the Prophet here, not only repeateth the danger and calamity of the Church, but with great joy he addeth withal an Exhortation, that every member of this body ſhould praiſe the mercy and goodneſs of the Lord, and ſay. They could not prevail againſt me. This is a ſingular Conſolation, not only for the whole Church of God, but alſo for every one of us particularly, againſt the proud brags of our Enemies, and the great hope which they have conceived, that they ſhall prevail againſt us. Hereticks and Sectaries do glory that they ſhall have the Victory. The Pope vaunting of his own ſtrength, and the power of Princes, cryeth out; We ſhall overcome. Satan joyneth with them both, and raiſeth up ſuch troubles, that it ſeemeth doubtful to whom the victory will fall. This oppreſſeth, not only every man privately, with great heavineſs and ſorrow, but alſo the whole Church. As we by Experience did prove in the Aſſembly gathered at Auguſta, where it ſeemed that our Enemies ſhould utterly have ſwallowed us up. But did not we there find theſe words to be full of Conſolation? They could not prevail. This Conſolation we muſt hold faſt even when we are killed, as by the Examples of the primitive Church we are taught. For the Church is as it were watered with the blood of the faithful, that the greater p. 33inccreaſe 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 Hereticks and Enthuſiaſts For it is their property to boaſt and brag of the Conqueſt, and always to triumph before the victory. But how ſoever our adverſaries triumph and glory, let us endeavour to hold faſt the word, and whatſoever we do, let us apply it wholly to the amplyfying of the Kingdom of Chriſt and his word. If then (as needs it muſt be) aſſaults and battels do follow, yet let us ſing with David, They could not prevail. For albeit they kill us, yet neither the Pope, nor any other hereticks, nor the Turk, nor Satan himſelf, ſhall ever be able to quench the Word: Neither yet ſhall they prevail againſt us if we ſtedfaſtly abide in the Word. Indeed this will we grant unto Satan, that he is ſtronger than we, and vexeth us many wayes. For many are the troubles of the juſt, but God will deliver them out of all. And why? Becauſe it is the word of God which they profeſs and teach; and moreover it is Gods own cauſe which they defend. Wherefore although the Pope attempt and practiſe never ſo much miſchief, and go about to ſtir up the whole world againſt us; although falſe brethren which walk not in true and ſound doctrine, continually vex us, although Satan himſelf never ceaſe to raiſe up the gates of hell againſt us, yet will we ſing with David even to the end, They could not prevail; yea and that only becauſe of the word.

Verſe 3. The Plowers plowed upon my back, and they made long furrows.

See what unlike and almoſt contrary things he joyneth here together. Before he comforted the faithfull, that the enemies ſhould never be able to do any thing againſt the Church, becauſe it is invincible and cannot be overcome: and here he complayneth that they plow upon the backs of the Church, and make ſuch furrow, as ſeem 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 vex and afflict the Church, that he giveth ſucceſs unto their wicked counſels and attempts; that he ſuffereth the ungodly p. 34even then to proſper when they are moſt worthy to be puniſhed with all manner of torments, and utterly conſumed. On the othe other ſide, the godly, the more they pray, and the more they hope, the leſs ſeemeth their prayer and their hope to take effect: Every day are they more and more afflicted: every day there is leſs and leſs hope left. Wherefore this ſimilitude is well applied unto them in that they are compar'd to a ground which is continually plowed; wherein ſuch furrows are drawn as ſeem to have no end; as though there were no God which either ſeeth their calamity, or the impiety and outragious cruelty of the enemies of the word. He ſignifieth therefore that they have need of continual patience, not for a day or two, but all the days of their life. So that they which have the word, muſt aſſuredly purpoſe and determine, never to depart from God, although they ſhould ſuffer the ſame afflictions a thouſand years together. How many have we ſeen in theſe our days which have fallen away, (yea and ſuch alſo as ſometime did ſtand) when the fruit of the word was hindred through Perſecution, like as the Sun dryeth up and withereth the Corn that is ſown in a ſtony ground?

Wherefore we muſt learn that the patience of the faithful, as it is in this verſe deſcribed, is ſuch as is ready to offer their backs unto the Plowers, and to ſuffer not for a day nor for a year, but for the time of their whole life. For he compareth afflictions to the long plowing on the back of the faithful: Like as our Saviour Chriſt alſo ſignifieth, when he ſaith, He that continueth to the end ſhall be ſaved. For to begin is not enough. And that patience which hath her bounds and limits preſcribed, may be found even among the Gentiles. But the patience of Chriſtians is perpetual, that is to ſay, ſuch a patience as ſeemeth to be infinite and without end; for the end thereof doth not appear. Like as on the other ſide, the end of their conſolation appeareth not. So that thoſe things which ſeem to be moſt contrary, are here joyned together; that is to ſay, the length and the long continuance of the furrows on the back of the faithful, and the victory of the faithful, ſinging of thoſe which drive the Plow, They could not prevail.

Morever, this great and long continuance of the furrows on the back of the faithful, includeth ſuch an offence as no carnal p. 35wiſdom is able to overcome; namely that the wicked do not only proſper, but their felicity alſo continueth long, ſo that it ſeemeth to be as a reward of their Tyranny, their perſecution and malice againſt the Church. For if God would ſuffer their tyranny but for a little time, and ſpeedily reward them according to their deſerts, we ſhould all then ſay that God is mindful of his children, and angry with the wicked. But now, ſince impiety and Wickedneſs flouriſheth many years together, and the wicked ſtill continue and increaſe in great felicity, without puniſhment, the ſame is verified of them which Diogenes ſaid of Harpalus, That they ſeem to give a lively teſtimony againſt the Gods. Yea the godly are ſo vehemently tempted thro' this long continuance, and fall ſo far, that they think God hath no regard of them. Wherefore we muſt ſo arm our ſelves with Chriſtian patience, that albeit we feel the tedious and long continuance of theſe furrows, we be not therefore offended, but when one tentation is overcome, we muſt prepare our ſelves to another. For our backs muſt be always ready to bear the long continuance of theſe furrows.

This is the firſt part of the Pſalm, in the which he confeſſeth the divine miracles and miraculous power of God, whereby he preſerveth his children not onelyonly againſt the world, but alſo againſt Sin, Death and the Devil, and praiſeth God for that he giveth victory to thoſe that are overcome, and putteth thoſe to flight which do overcome. This joyful end and this ſucceſs he willeth us to look and wait for, and exhorteth us to patience. Now he turneth himſelf to prayer, and not only prayeth but alſo promiſeth to the enemies of the Goſpel, that although they obſtinately continue in afflicting the faithful without check or puniſhment, yet ſhall their ruine and overthrow be ſuch, that they ſhall never riſe again; as experience doth ſhew. For I pray you, what Kingdom from the beginning of the world hath always continued and proſpered? The places and ſpaces of the earth do remain void and deſolate, and the Kingdoms are gone as though they had never been. Again, the cruelty and tyranny of the Kingdoms of the world was never ſo great, that it was able to oppreſs the Church. For the Church ſtill continueth and ſhall continue to the end of the vvorld, as follvveth.

p. 36Verſe 4. The Righteous Lord hath cut the cords of the wicked.

Theſe words are ſo full of conſolation, that to the children of God in their calamities and afflictions, nothing can be more comfortable. For they know that no munitions, no furniture of war can be ſo ſtrong. Firſt of all therefore, weigh and conſider why he calleth the Lord Righteous, and ye ſhall ſee that he ſo doth, becauſe that, when a man conſidereth according to the judgment of the fleſh, the things which are here done, and how God governeth and ruleth the ſame, it ſeemeth no otherwiſe but that he is unrighteous and unjuſt in ſupporting the tyranny of the wicked with great riches, power, dignity, &c. When reaſon ſeeth this, it can judg nothing elſe, but that if there be a God, he is unjuſt. For firſt of all thus doth reaſon gather: If there be a God, he is able to reſiſt the wicked, and utterly to deſtroy them. For to be a God is to be Almighty. Again, thus carnal reaſon argueth: If there be a God, he muſt needs know thoſe things which are done in the world; for it cannot be ſaid of God, that he is ignorant of any thing. Now what elſe followeth hereof, but that if God know theſe things to be cruelly and unjuſtly done, and he is able to reſiſt them, he ought alſo to be no leſs willing to do the ſame. For if we think that he will not do that which he knoweth and is able to do, it muſt follow that he is not good, but evil; not juſt, but unjuſt. Now lay theſe things together. If God have power, wiſdom and goodneſs in him; if he be able to help; if he know how, and alſo be willing to help; why are all theſe things done and governed in the world in ſuch ſort, that the wicked have power, riches & dignity, as a reward of their impiety? and contrariwiſe the godly for their piety and godlineſs are many ways and moſt cruelly afflicted? All theſe things are a lively teſtimony againſt God, as before we ſaid of Diogenes. This argument of Epicurus and ſuch like Atheiſts, is to the fleſh invincible. Wherefore reaſon being altogether blinded and wrapped in theſe ſnares, inclineth to this opinion, That there is no God, or elſe that he regardeth not the affairs of men.

Of this offence and ſtumbling block the holy Ghoſt warneth us, when he attributeth this name unto God, that he is righteous, p. 37whom unrighteouſneſs and impiety pleaſeth not. Therefore although he ſuffer the wicked to flouriſh for a time, yet at the laſt he cutteth their cords, that is, he deſtroyeth both their power and them, according to that ſaying,Pſal. 5.Ps 5 Thou art not a God that loveth wickedneſs. Wherefore let Chriſtians learn to judge, not by that which preſently they feel, but by that which the Word of God promiſeth, and ſhall aſſuredly come to paſs; to wit, That the wicked, when they have long plowed upon the backs of the faithful, and many ways afflicted them, ſhall periſh at the length. For God is juſt, and his juſtice will not ſuffer the righteous to be oppreſſed.

Verſe 5. Let them that hate Sion be confounded and turned back.

This (as before I have ſaid) is a Prayer. But ye know that in every Prayer there is a Promiſe included, which Promiſe this word Righteous doth expreſs in the former verſe with a ſingular vehemency, to the end we ſhould not murmur, or blaſpheme God, as though he were not mindful of us, or had not regard of us. Now, where he ſaith, Let them be confounded and turned back; it is an expoſition of that which he ſaid before, that their cords ſhould be cut, that is to ſay, their Kingdoms, their Power, their Riches, their Laws, and finally their whole politick body and common weal ſhould be brought to nought: as it befell to Babylon, Ninive, Jeruſalem, Athens, Corinth, Thebes, Rome, and briefly to all theſe Kingdoms and Common-weales, which did not ſubmit themſelves to the Goſpel. For when they proudly ſtretched out their necks and ſet themſelves againſt Chriſt their King, and by their power ſought to oppreſs him, they were deſtroyed. In like manner muſt we alſo pray, and certainly look for the execution of Gods vengeance upon thoſe which at this day have ſet themſelves againſt the Goſpel; as the Pope and his Biſhops, with all their faction, and with all the Kings and Princes of the earth which maintain and defend their impiety; for at the laſt they ſhall be confounded. But the Goſpel and the Word of the Lord ſhall endure for ever. For the name of Chriſt ſhall never be oppreſſed, but being faithfully called upon, ſhall always be ready to help the afflicted, and ſhall cut the cords now of the wicked man, and now of that.

p. 38Thus the Holy Ghoſt comforteth us ſundry ways. For when we have learned that Satan is ſuch a Spirit as never ceaſeth to tempt and to vex us, (ſo that when he cannot overcome us by the greatneſs and multitude of tentations, he goeth about to do it by the tediouſneſs and long continuance thereof) he would have us to comfort our ſelves herewith, that albeit theſe tentations continue long, yet notwithſtanding they ſhall have an end. And ſince we are forewarned both of the continuance & of the end thereof, it is the more eaſy for as to bear them. Here is to be noted alſo that he ſheweth to whom he wiſheth evil, 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 only in reſpect of men, but becauſe he hateth God himſelf, whom the Church praiſeth and magnifieth. Moreover, Sion was a place which God had choſen unto himſelf. Like as therefore God had choſen that place to ſhew his great love towards it; ſo had Satan choſen the ſame to ſhew his malice againſt it, and with all his power to vex it. In like manner, not only Satan, but alſo the malignant Church of the Pope, doth perſecute us; not becauſe we are evil in the ſight of the World; for this they could well ſuffer, yea and would be glad if they might hear that we are Whoremongers and Murtherers as they are: But the true cauſe why they ſo deadly hate and perſecute us, is this, for that it grieveth them, that we in their eyes are innocent as touching the ſecond table, and alſo obedient to the firſt; wherein we are commanded to honour, ſerve, and praiſe the Lord; to fear him, and truſt in his Mercy, &c.

Verſe 6. Let them be as the graſs on the tops of the houſes, which withereth afore it cometh forth.

This is a goodly Pſalm, for the ſundry, excellent, and moſt apt ſimilitudes contained therein, whereby the Holy Ghoſt painteth out thoſe great Majeſties and Principalities of the World, which fight againſt the the Goſpel. A little before he compared them to plowers drawing out furrows of a marvellous length; to whom he ſo compareth them, not in this reſpect, as though it were granted unto them ſo long to abuſe their power, wealth; p. 39and riches; but in reſpect of the great Tediouſneſs, Grief, and anguiſh of thoſe which ſuffer the Plowers, the Furrows, the Wounds, and treading under foot; for unto them it ſeemeth a tedious, a long, and as it were an infinite Plowing. Wherefore they deſire to be delivered, and never ſo little tarrying (through this tediouſneſs and anguiſh of heart) ſeemeth to them intollerable. Againſt this Wearineſs and thi, Tediouſneſs therefore, he comforteth the faithful with this ſimilitude, of graſs in the top of the houſe. As if he ſaid, Why ſeemeth the time ſo long, and tedious unto thee? Why doſt thou not learn to underſtand what theſe Plowers thy Adverſaries be? Didſt thou never ſee graſs growing on the tops of houſes? Who did ever complain that the graſs flouriſhed ſo long? who ever went about to pluck it up? As though it were not wont of it ſelf to wither and vaniſh away. Learn therefore that the very ſame is the ſtate and condition of thine Adverſaries. Thus with one ſimilitude he ſighteth againſt another.He ſetteth the ſimilitude of the graſs in the houſe top, againſt the ſimilitude of the Plowers. But if a man could effectually believe that this ſimilitude was made and here ſet down by the Holy Ghoſt, and cloſe up the ſame fully in his heart; he ſhould fear neither the Turk dor the Pope, with all his cruel Prelates, nor the Tyranny of Princes, but ſhould contemn them all, and as little regard them as the graſs on the tops of the houſes.

But behold the outward ſhew of this graſs. If any child ſhould ſee it, he would eſteem it to be better then any Barley, (for to Barley it is moſt like) ſince it groweth not as other things do upon the Earth, but in an higher and more notable place, and loadeth the tops of the houſes. But take a man that knoweth theſe things, and he will ſay it is nothing elſe but a goodly ſhew and reſemblance without any fruit. Thus hath the Holy Ghoſt choſen this ſimilitude to teach us, not to wiſh the Tyrants may be like graſs, but to know that they are indeed moſt like unto graſs on the houſe tops, which withereth away before the harveſt time come, or any man go about to cut it down. Senacherib who beſieged Jeruſalem, did flie over Kingdoms, oppreſſed and trod down all things under his feet: therefore he could not be counted of Ezechia & others like unto graſs; and yet before he atchieved what he went about, he was compelled, not without great fear, and alſo much ſlaughter of p. 38duplicate page p. 39duplicate page p. 40his ſouldiers, to raiſe his ſiege, and he himſelf moſt miſerably periſhed. So Pharoah ſeemed mightily to grow and increaſe, not upon the earth, but in the air and upon the houſe tops; but the miſerable Jews were oppreſſed and trodden under foot like mire in the ſtreets. This is a reſemblance of graſs, not withering but freſhly flouriſhing. But how quickly did it wither and vaniſh to nothing? For when Pharoah did verily think to oppreſs them, he was ſuddenly oppreſſed himſelf and periſhed in the waters.

Such an image of Tyrants and Tyranny the Holy Ghoſt painteth out unto us in this place. Why then ſhouldeſt thou fear? Why ſhouldeſt thou tremble? Why ſhouldeſt thou deſpair, as though thou hadſt never ſeen moſt flouriſhing graſs within few days to wither away of its own accord, or didſt not know the nature of it to be ſuch as cannot long continue? Athanaſius (when Julianus the Emperour did many wayes afflict both him and the whole Church, and fought, not only with cruelty, but alſo with craft and ſubtilty againſt the faithful, inſomuch that others, as it were in a terrible tempeſt, were utterly diſcouraged and paſt all hope of deliverance) ſaid that this Perſecution of Julian was not a tempeſt but a little cloud. Indeed his heart was full of faith which could believe, that Julianus was like, not to a terrible and a violent tempeſt, not to a mighty black cloud wrapping all things in darkneſs, but unto a very little cloud, which the Sun doth quickly conſume. In like manner muſt we alſo extenuate and diminiſh the power of our adverſaries, and ſet at nought all their proud brags, and all their cruelty; not in reſpect of our own ſtrength, but becauſe they are of themſelves nothing elſe but a bubble in the water, graſs on the houſe tops, and a very ſhadow rather then men; beſides this, that they provoke God alſo againſt themſelves; whoſe fury & cruelty compared unto his power, is a thing more vain than graſs on the houſe tops, or a bubble in the water; for it is nothing but a bare and a naked ſhew, which ſeemeth to be ſomething, when indeed it is nothing. So are all the attempts of the adverſaries; full of threatnings, but in the end they come to nothing.

This is the wiſdom of Chriſtians, to diminiſh the power of the adverſaries, and contrariwiſe to amplifie the Word and p. 41the mighty protection of the Lord. The Devil, Sin, Death, and other ſpiritual tentations are great; but a Chriſtian can make a diſtinction of greatneſs. For greatneſs is underſtood two manner of ways: The one is according to the eye, which the eye judgeth after the outward ſhew; the other is according to the truth, which the truth judgeth after the Word. The greatneſs therefore of Sin, Death, wicked Kings, Princes, and Biſhops, is that which is according to the eye only: For God which ſaith, Be of good comfort, I have overcome the World: Alſo, Fear not thoſe which can kill the Body, but are not able to kill the Soul, the ſame God alone (I ſay) is the very true greatneſs, to which if you compare Satan, and all the fury of the whole World, what are they elſe but a bubble? what are they elſe but graſs? but light ſtraw and ſtubble? But when they are conſidered without God, then do they terrify with a falſe fearful ſhew, and ſeem to be great indeed.

Wherefore Chriſtians muſt judge, 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 upon the Word, which judgeth the fury and the cruelty of the World raging againſt the faithful, to be like unto graſs on the houſe tops. This promiſe being ſetled and ſurely fixed in the mind,This Judgment, that the enemies are like graſs, and therefore ſhall periſh, he calleth a promiſe. confirmeth the godly againſt the great power (as to reaſon it ſeemeth) of the World and Satan. Like as on the other ſide, where the word is not, the mind deceived thro' a terrible ſhew of Truth, and the judgment of Reaſon, is oppreſſed with terror. Theſe things muſt not ſo be taken, as tho' we did utterly condemn the power of Princes, and of the World, which we count to be the creature of God; but their preſumption, and the abuſe of their power is it that we condemn, becauſe they fight therewith againſt God and his Church. Let them be Princes on the earth; Let them uſe their Power and Authority in the World, but when they will needs make War in Heaven, and with their Power go about to invade and oppreſs the word, this is horrible, this is execrable and damnable. And who ſo compareth them to bubbles, to graſs, to ſtubble, yea and to nothing, he ſaith truly, he judgeth rightly. For why do they fight againſt God? Think they that we know not what p. 42God is? and what man is? what the Creature is, and what the Creator is?

Wherefore they are rightly compared to graſs on the houſe tops; for more contemptuouſly the Holy Ghoſt could not ſpeak of them. For this graſs is ſuch, that it ſoon withereth away before the ſickle be put unto it. Yea, no man thinketh it worthy to be cut down, no man regardeth it, every man ſuffereth it to brag for a while, and to ſhew it ſelf unto men from the houſe tops as though it were ſomewhat when it is nothing. So the wicked Perſecutors in the World, which are taken to be mighty and terrible according to the outward ſhew, are of all men moſt contemptible. For Chriſtians do not once think of plucking them up, or cutting them down; they perſecute them not, they revenge not their own injuries, but ſuffer them to increaſe, to brag and glory as much as they liſt; For they know that they cannot abide the violence of a vehement Wind. Yea though all things be in quietneſs, yet as graſs on the houſe tops, by little and little withereth away through the heat of the Sun, ſo Tyrants upon ſmall occaſions do periſh and ſoon vaniſh away. The faithful therefore in ſuffering do prevail and overcome; but the wicked in doing, are overthrown and miſerably periſh, as all the Hiſtories of all times and ages do plainly witneſs.

Verſe 7. Whereof the Mower filleth not his hand, neither the Gleaner his Lap.

Here the Holy Ghoſt maketh a compariſon between Graſs which yieldeth no fruit, and true corn which is fruitful; that thereby he may the better commend unto us the former ſimilitude, and withdraw our minds from the falſe dread and terror which that vain and counterfeit ſhew bringeth. Fruitful corn (ſaith he) is ſuch, that he which moweth it ſhall fill his hand, and he that gathereth the ſheaves ſhall have plenty to carry into his barn. Here ye ſee, is a truth, and not a vain ſhew. But graſs on the houſe tops maketh a ſhew of that which is not true, becauſe it is fruitleſs. So the Pope and his Prelates, with other Tyrants and Perſecutors, have a reſemblance and a counterfeit ſhew that they are the Church. They hold and enjoy p. 43Dignities, Prebends, Benefices, as graſs hath his ſtalk and ear; but indeed they are none of the Chrrch, like as graſs is no Corn: for it withereth away before it can bring forth fruit.

For this is the chiefeſt argument wherewith they fight againſt us, that for this glorious ſhew whereof I ſpeak, they uſurp and challenge to themſelves the title of the Church. But we are commanded to take heed that we be not deceived by outward ſhews. Yea and we are admoniſhed alſo that ſuch ſhews are oftentimes occaſions of great calamities. Beware (ſaith our Saviour Chriſt) of Falſe Prophets, which come to you in Sheeps-cloathing. Alſo By their fruits ye ſhall know them. Whereas then they challenge unto themſelves the name of the Church, and for a goodly ſhew (which the graſs alſo that groweth on the houſe tops hath as well as they,) will be counted good Corn: this will not we grant them. For if they be good Corn, let them fill the hand of the Mower, but this they do not. They are unprofitable Graſs, yea worſe then graſs. For in that filthineſs of their wicked luſts and fleſhly pleaſures wherewith they are horribly polluted, and that cruelty which they exerciſe againſt the true Church, they retain not ſo much as the outward ſhew which they pretend. Wherefore, ſince there is nothing to be found in our adverſaries but a naked and an hypocritical ſhew, and the ſame alſo miſerably and many ways deformed and defaced; ſince (I ſay) there is nothing elſe in them but meer hypocriſy, we judge and denounce them not to be the Church of Chriſt, but of Satan. Wherefore they are prepared as chaff and ſtubble to the fire, although under a ſhevv and colour of the Church, they afflict and Perſecute us never ſo much.

Verſe 8. Neither they which go by ſay, We bleſs you in the name of the Lord.

This alſo commendeth and ſetteth forth unto us the ſimilitude of the graſs. For true Corn hath this commendation, that it is the bleſſing of God. They therefore vvhichwhich ſee it grovv, vviſh that God vvould bleſs and proſper it. This (ſaith David) ſhall not be ſaid of that graſs; that is to ſay, of the Tyrants and the adverſaries of the Church, but rather they ſhall be curſed p. 44of all men, yea the malediction both of God and man ſhall be heaped upon them: Like as it hath alſo hapned to the Church of Rome, which before our doctrine and preaching moſt gloriouſly flouriſhed. But now that the Goſpel hath plucked away her viſour, and ſheweth that ſhe is not without fruit, all her curſed hypocriſy is bewrayed, and her memory is periſh'd from among the godly. Thus the Prophet comforteth the faithful, and ſheweth that the wicked (what glorious brag and pretence ſoever they make) are indeed nothing, and becauſe God bleſſeth them not, they ſhall inherit nothing but malediction, and ſhall be confounded, like as Judas; the Phariſees, Corinthus, A…ius, and Pelagius, though they ſeemed to ſlouriſh, moſt miſerably periſhed with all their glory.

Wherefore let us, whoſe doctrine by the grace of God is ſound and agreeable with the holy Scripture, remember this ſimilitude, that when we muſt ſuffer hatred, ſlander, reproaches and all manner of injuries for the Goſpels ſake, we are not afraid but may learn hereby to judge the Pope, the Biſhops, the wicked Princes, with the tormentors and executioners of their cruelty, to be nothing elſe but graſs on the houſe tops, which ſeemeth to be ſomewhat, when indeed it is nothing, and therefore it is without all bleſſing. To ſuch it ſhall be ſaid with the rich glutton in hell,Luke 16.Luke 16 Son remember that thou in thy life time receivedſt thy pleaſures. For if we conſider the whole hiſtory of the Church even from the beginning of the world, we ſhall ſee that God hath always ſo wrought by his ſecret counſel, that as graſs on the houſe tops withereth away before the harveſt come: ſo Tyrants are ſuddenly cut off and never come to their full time. Wherefore let us conſtantly abide and endure with patience in all afflictions, until the end do ſhew that it was nothing but graſs, and ſuddenly withered when it was moſt like to increaſe and flouriſh. The wicked do enjoy all good things for the Churches ſake, like as the graſs on the houſe tops hath the benefit of the rain and of the Sun as well as the Corn in the fields. But as they ſhall not live half their days, and as they ſhall ſee their own counſels and devices to be but vain and without ſucceſs, ſo ſhall they be as a perpetual ſhame among men: inſomuch that no man ſhall wiſh any good unto them: As at this day the memory of Judas, Pilate, the wicked Jews Diocleſianus, p. 45Maximinus and other Tyrants, is without honour, yea moſt execrable and odious unto all men. This conſolation is ſet forth by the holy Ghoſt by theſe groſs ſimilitudes and examples, that we may conceive in our minds ſome ſhadow or reſemblance of Gods Works, ſince we cannot rightly judge and eſteem the things themſelves according to the truth, but we judge the enemies and Perſecutors of the Church by their goodly ſhew and outvvard appearance, to be good Wheat, becauſe they proſper and flouriſh ſo long upon the earth. Wherefore vve muſt reſt vvholly in the Word, which with ſuch ſimilitudes painteth out theſe things; and we muſt with draw our ſenſes from all outward ſights and ſhews, and judge no otherwiſe of the adverſaries of the word, then of moſt vile graſs that groweth on the houſe tops, and is contemned of all men. For ſo ſaith the Spirit of faith: tho' our ſenſes ſay otherwiſe.

In like manner muſt we do alſo in ſpiritual tentations; when our conſcience accuſeth us and giveth teſtimony againſt us, as well in the agony and danger of death, as in other conflicts. Here if we follow that which appeareth to reaſon and our own ſenſes to be true, it ſhall ſeem unto us that our enemies are invincible and almighty, and that there is no remedy, but we muſt needs be overcome and utterly periſh. The ſight and feeling of this greatneſs pertaineth to the eyes and to the ſenſes onelyonly, and riſeth of the judgment of reaſon, and not of the truth. But when we look to the true greatneſs which the word ſetteth forth unto us, we are conſtrained to ſay, that Death, Sin, Satan, and the very gates of hell are indeed nothing elſe but graſs on the houſe tops, but ſtubble, but a very bubble ſwimming upon the water, vvhichwhich vvith the leaſt occaſion breaketh and vaniſheth avvay. So muſt theſe things be amplified and ſet againſt all kinds of tentations, vvhether they be Perſecutors of the Word, as the vvorld and vvicked Princes, or elſe Sin, Death and Satan. All vvhichwhich vve muſt learn to extenuate and leſſen as much as vve can, becauſe Chriſt liveth and vve have his vvord. This conſolation is able to ſvvallovv up all terrors, and maketh us able to ſay, that all theſe things are in very deed but one thing. But vvhen vve conſider theſe things vvithout the Word and Chriſt, in reſpect of our ſelves, and of our ovvn ſtrength, then are they indeed, not graſs, but ſuch p. 46high and mighty mountains as cannot be paſſed over. Where fore vvhen vve fight againſt our enemies, vve muſt fight, not as men conſiſting of Body and Soul, but as Chriſtians baptized in the name of Chriſt, having the gift of the Spirit and the Word. Novv therefore, vvhen the Devil, Death, Hell it ſelf, the World and Cruel Princes, are compared to a Chriſtian, they are but graſs upon the houſe tops, or if any thing can be ſaid to be more vile and contemptible. For he hath the Word, vvhichwhich is almighty, and moreover he hath Chriſt himſelf. Chriſtians therefore are invincible,2 Cor. 12.9.2 Cor 12:9 yea even then when they are overcome and troden under foot. For the Power of Chriſt is made perfect through weakneſs. Thus did the holy Prophets and Martyrs comfort themſelves againſt the World and the Kingdom of Satan, and therefore they did ſo valiantly ſuffer all kinds of afflictions, being perſvvaded, not that the graſs, vvhichwhich vvithereth avvay of it ſclf, vvithout mans endeavour, but the Word of God ſhould have the victory. For true it is that Baſilius vvriteth vvhen he comforteth the people of Alexandria againſt the fury of Arius, that through the Perſecutions of the Enemies, the Church doth more and more increaſe and multiply. Which thing vve alſo have proved, and God grant that yve and our Poſterity may ſtill ſo do.