THis Pſalm is a Thankſgiving to God for his great mercy in preſerving his People, placed (as the ſtories do ſhew) in the midſt of the Gentiles and Heathen People,The Argument of the Pſalm. as a flock of Sheep in a wild Forreſt, or in reſpect of the multitude, as a City compared to a mighty Kingdom,The People of Iſrael as a flock of Sheep among many Wolves. being compaſſed on every ſide with the Kings of the Aſſyrians, the Egyptians, the Ammonites, the Iſmaelites, the Moabites; whom Satan had ſtirred up with deadly hatred, to vex and perſecute them, ſeeking by all means to root them out from the Earth, that thereby he might utterly deface and aboliſh the Word and Worſhip of the Lord. This danger David ſaw, and thanked God which had preſerved his People from the rage of ſo many Lyons and Dragons, which notwithſtanding that they never ceaſed to ſeek their Deſtruction, yet all that they went about was in vain. And what a miracle was this, that this People could ſo long continue, notwithſtanding the malice and rage of ſo many Devils? David therefore in this Pſalm exhorteth his People to be thankful to the Lord their God ſo mightily preſerving, defending and delivering them from the violence of ſo many Nations and Kingdoms, hating and perſecuting them on every ſide.

Which Pſalm we alſo do ſing, not only againſt our adverſaries which hate and perſecute the Word, but alſo againſt ſpiritual Wickedneſs. For we are taught by the Goſpel that there are now ſeven Devils which lye in wait for us, (whereas we were before in danger but of one) which ceaſe not to ſtir up the whole World againſt us. Yea our Caſe were more tollerable if we had but only the World, and not Satan alſo with all his Angels and the gates of Hell, wholly bent againſt us. But yet further to moleſt and vex us; beſides all theſe, we have alſo the third Enemy, which we carry always about with us, which we nouriſh alſo and foſter at home with us, and even within us, the fleſh I mean, which giveth us no reſt, but continually tempteth us to Sin, fighteth againſt Faith, and ſtriveth in our members againſt the Spirit.

Foraſmuch then as the Church of God is never free from theſe dangers, let us alſo ſing to the praiſe of Chriſt this Pſalm: that he preſerveth us his members from all theſe Enemies. For it were extream ingratitude not to acknowledge this miracle, that notwithſtanding all theſe, the Church doth yet continue, and that there be ſome which truly teach and confeſs Chriſt, and believe in Chriſt, thô Satan rage, the World and falſe Brethren conſpire againſt us, and the fleſh (as an untamed Beaſt) fight againſt the Word and Faith never ſo much. This is the benefit then that David ſo highly extolleth, and wiſheth that his People would underſtand and give thanks to God for the ſame.

This repetition is not in vain. For whilſt we are in danger, our fear is without meaſure: but when it is once paſt, we imagine it to have been leſs then it was indeed. And this is the deluſion of Satan, to diminiſh and obſcure the Grace of God. David therefore with this repetition ſtirreth up the People to greater thankfulneſs unto God for his gracious Deliverance and amplifieth the dangers which they had paſſed. Whereby we are taught how to think of our troubles and afflictions paſt, leaſt the ſence and feeling of Gods Grace vaniſh out of our minds. And here note, how God dealeth with his People in their diſtreſs, who ſuffereth their Enemies ſo far to prevail over them, and deferreth his help ſo long, till it ſeem impoſſible for them to eſcape: ſo that they are compelled to confeſs and acknowledge, that they muſt needs have periſhed if the mighty hand of God had not delivered them. Theſe two things then we ſee the Iſraelites here to acknowledge: firſt, That the Lord was on their ſide, that is, ſuccoured and delivered them; then alſo that it had not been poſſible but they muſt utterly have periſhed, if God had not preſerved and defended them.

By men is here underſtood whatſoever is great and mighty in the world; as if he ſaid: We are counted as abjects and out caſts of the world. The Princes, the Rulers, the Wiſe, the Rich of the world riſe up againſt us, to deſtroy us and to root us out from the face of the earth. If ye behold with how great and how many Kingdoms we are compaſſed about, which bear a deadly hatred againſt us, we may ſeem like to a ſilly Sheep compaſſed about with a multitude of cruel Wolves, every moment ready to devour it. That we live in ſafety therefore, and that our Enemies prevail not againſt us, acknowledge it to be the great mercy of God, O Iſrael, which ſo miraculouſly preſerveth and defendeth ſo ſmall a flock.

In like manner we are compelled to ſay and confeſs at this day, that if God did not miraculouſly defend and preſerve his Church, the Power of Satan is ſo great, that one of his Angels is able in one moment to deſtroy us all, that either teach or profeſs Chriſt, and to fill the World with bloodſhed and ſlaughter. We ſee the Princes, the Pope, the Prelates, the mighty and wealthy of the World, yea the whole world in a manner bent to deſtroy us. Againſt whom what have we to defend us, but that the Lord of Hoſts hath ſtretched out his mighty arm over us, which as a brazen wall, defendeth us againſt all the cruel darts which both Satan and the world do dayly caſt againſt us? That we live then, that we teach, and you hear the word, that we have place and liberty in the Church ſo to do, theſe things Satan cannot abide, and therefore he raiſeth the gates of Hell againſt us; notwithſtanding he is compelled to ſuffer all theſe things through the power of Chriſt our King, who ſitteth at the right hand of God; for by mans ſtrength and power theſe things could not be retained and defended. If Satan then at any time have his will in troubling the Church, in murthering the people of God, and ſuch like, therefore it is, becauſe God would ſhew what Satan is able to do every moment if he were not reſiſted by the almighty power of God, to the end that we ſhould walk in the fear of God, and acknowledging this ineſtimable benefit, continually pray unto God for the ſame. Let us learn then to ſing with David: If the Lord had not been on our ſide, &c. whoſe mighty hand hath defended us, whoſe power alone hath preſerved us. And although the world rage againſt us, though Satan vex us never ſo ſore, they cannot hurt us. Be of good comfort (ſaith Chriſt our Saviour) for I have overcome the world. Again; I give unto them everlaſting life, and none ſhall take them out of my hand.

In theſe words he expreſſeth, not only the ſtrength, rage, and cruelty of the enemies: but alſo how weak and unable the Iſraelites were to withſtand them. And here he uſeth a ſimilitude taken of fierce and outragious beaſts, whoſe property is, when they have taken their Preys, to ſwallow them up alive. Likewiſe when we would expreſs the cruelty or malice of any towards us, we are wont to ſay: He hateth me ſo deadly, that he could find in his heart to eat me, or ſwallow me up quick. The Prophet meaneth then that their enemies were ſo many and ſo mighty, that they needed no armour or weapons to deſtroy them, but were able, like fierce and cruel beaſts, to ſwallow them up alive, being ſo weak and ſo little a flock.

He ſetteth out yet more lively and as it were before their eyes, the great danger from the which God had delivered them. And this vehement kind of ſpeech which he uſeth here, had as great force to make the faithful to feel from what terrible deſtruction they were delivered by the mighty hand of God, as if their danger had been preſent before their eyes, and ſo to become more thankful to God for the ſame.Note who are moſt thankfull. For he is thankful to God indeed for his deliverance and ſafety, which doth acknowledge that before his deliverance he ſaw nothing elſe but utter deſtruction.

Thus David ſetteth out the afflictions. and calamities of the Church and of the godly, whom the world doth not only hate, but cruelly Perſecute. Whereby we may ſee that it hath not only a greedy deſire, but alſo power to hurt, murder and deſtroy. Satan likewiſe goeth about like a raging Lyon, ſeeking whom he may devour. Beſides theſe, there are great and horrible ſins ſticking in our fleſh. That we fall not therefore every moment into deſperation, or otherwiſe periſh, it is becauſe he is greater which is in us, then he which is in the world, or the whole world beſides, as David ſaith: If God had not been with us, our enemies had ſwallowed us up alive. Now he addeth a notable ſimilitude, wherewith he amplifieth the danger of the godly, and power of the wicked.

He exhorteth the faithſul to be thankful for their deliverance, and expreſſeth unto them, how and (as it were) with what words they ſhould declare this thankfullneſs. Wherein he ſetteth forth yet further by another ſimilitude, that it could not be but they muſt utterly have periſhed, if God had not miraculouſly defended them. For they were, ſaith he, no otherwiſe preſerved, then as if a man ſhould violently take a Prey out of the jaws of a raging and cruel beaſt. As if he ſaid, We were indeed like ſilly ſheep, and as a Prey ready to be devoured of cruel beaſts: but praiſed be the Lord our God, which would not ſuffer us ſo to periſh. He ſaith not: which hath delivered us: albeit he did indeed mightily deliver them: but, which hath not given us as a Prey, &c. For this is it which ſpecially the Holy Ghoſt here ſetteth forth, that the wicked cannot hurt the godly, be they never ſo many, mighty, furious, cruell and terrible, like to raging and violent waters, like to cruel and outragious beaſts, falling upon them with open mouth, except the Lord give them into their hands. Let us therefore with David ſing praiſes unto the Lord our God, which keepeth and defendeth us, that the raging and cruel beaſts which have ſharpened their teeth to devour us, cannot hurt us. Without this merciful protection of our God, there is no way to ſtand againſt Satan and his cruell members the ſpace of one moment.

He amplifieth yet further by a third ſimilitude, the great perills and dangers of the faithful, being in the hands of their enemies, as a bird that is taken in the ſnare is in the hands of the fouler; and yet notwithſtanding they eſcaped by the mighty power of God, no otherwiſe then the bird that is delivered out of the ſnare of the fouler. By the ſnare is here to be underſtood as well the fraud and ſubtilty of the enemies, whereby the Iſraelites were brought into thraldom and captivity, as alſo the ſtrength and power wherewith they were long oppreſſed. So that they had not onely to do with Bloody and Cruel Enemies, but alſo were entrapped and ſnared by fraud and ſubtilty, and with might and power miſerably oppreſſed. Thus being unable both in Strength and Policy to withſtand their Enemies, they were every way in danger of Death and Deſtruction: whereby it appeareth that they were miraculouſly delivered.

And here have we an Image of our ſpiritual Thraldom and Captivity under Satan, in whoſe ſnares we were once moſt miſerably wrapped. Now therefore that we are delivered by the ineſtimable benefit of Chriſt, let us acknowlege both our former Calamity, and the Liberty of this Grace wherein we ſtand, and let us beware that we caſt not our ſelves into the ſnares of ſervile Bondage any more. For Satan ſleepeth not, but lyeth continually in wait for us, ready to draw us into thoſe ſnares again, out of the which by the great mercy of God we were delivered: yea and ſometimes is ſuffered to hurt either our Bodies or Souls, not only to ſhew us that he is able likewiſe to deſtroy both Body and Soul, if God did ſo permit: but alſo to ſtir us up to Faith and Prayer, that we ſhould call upon him for Aid and Succour againſt theſe perillous Snares, and being delivered, ſhould give him thanks and praiſe for the ſame.

Moreover, every Tentation is a Snare, whether it be of the Fleſh or Spirit. Perſecution, Torments, Impriſonment, Slander, diſeaſes and infirmities of the Body, be ſnares; which as they are permitted of God to exerciſe and ſtrengthen our Faith: ſo by the malice of Satan they are wrought to afflict and to vex men, that he may bring them to infidelity and deſperation, and ſo into the Snares of eternal Death. From the which Snares, but by the ſpecial Grace of God, there is no way to eſcape.

Thus our life lyeth always open to the Snares of Satan,The Snares of Satan. and we as ſilly Birds are like at every moment to be carried away. Notwithſtanding the Lord maketh a way for us to eſcape. Yea when Satan ſeemeth to be moſt ſure of us, by the mighty Power of God the Snares are broken, and we are delivered. Experience hereof we have in thoſe which are inwardly afflicted, and with heavineſs of Spirit grievouſly oppreſſed; that when they ſeem to be in utter Deſpair, and ready (as you would ſay) now to periſh, yet even at the laſt pinch, and in the uttermoſt Extremity, cometh the ſweet Comfort of Gods holy Spirit, and raiſeth them up again. When we are moſt ready to periſh, then is God moſt ready to help. Pſal. 94. Except the Lord had holpen me (ſaith David) my Soul had almoſt dwelt in ſilence.

This is the Concluſion of Thankſgiving, containing a worthy ſentence of great Comfort, that againſt Sin, the horrour of Death,The Name of the Lord is our only Sanctuary and ſuccour in all afflictions. and other Dangers, there is no other help or ſafety but only the Name of the Lord. If that were not (ſaith he) we ſhould fall into all manner of Sin, Blaſphemy, Errors, and into all kind of Calamities. But our help is in the Name of the Lord, which preſerveth our Faith and our Life againſt the Devil and the World. And as ye heard in the other Verſes before, ſo he ſheweth in this verſe alſo, that God ſuffereth his Saints to be tempted, and in their Tentation to fall into great Diſtreſs, as even now ready to be drowned and ſwallowed up preſently with great floods of Water: yet notwithſtanding this Comfort he ſheweth them, that he will not utterly forſake them. By the which Examples we may learn to know the Will of the Lord, and to ſeek our help and ſafety at his hands, which ſuffereth his People to be exerciſed in the Furnace of Egypt, not to their utter Deſtruction, but only to kill the old man with his vain hope and confidence which he hath in his own ſtrength. This is the cauſe why God ſuffereth his People to be exerciſed. For it is not hearing, reading, talking, or teaching, nor Speculation only which maketh a Chriſtian man, but Practice is that which ſpecially is required in a true Chriſtian, that is to ſay, the Croſs, to pluck down the fleſh and bring it to nothing; That man, deſpairing of his own ſtrength, and ſeeing no ſuccour in himſelf, ſhould reſign himſelf wholly unto the Lord, looking with Patience and Hope for help at his hand: for this is the Will of God. Neither muſt we imagine to our ſelves any other God then ſuch an one as will help the afflicted and oppreſſed with Deſperation and other Calamities. To know this Doctrine is one piece of the victory. For they that know it not when Tentation aſſaileth them, either do deſpair or ſeek other helps. Let us learn then out of this Pſalm, that it is the Will of God to exerciſe his Saints with troubles and afflictions: Who ſuffereth great floods of Water to run over their heads: who alſo permitteth them to fall into the Snares of the Wicked, and tryeth every Way, not to deſtroy them, but to ſhew them what they are of themſelves, and ſo to teach them to truſt in his ſaving health. But the fleſh looketh to the power and multitude of the Adverſaries, and her own infirmity: but to look unto God, and to hope for his help and ſuccour, it is not able.

Wherefore this is a neceſſary Concluſion: Our help is in the Name of the Lord. It is a ſhort-Sentence, but it ſetteth forth moſt worthy Doctrine and Conſolation: whereof ſpecially in theſe latter days we have great need, ſeeing the Pope, together with the greateſt part of the Princes and Rulers of the World, ſo cruelly do perſecure the Doctrine of the Goſpel. In reſpect of theſe huge Mountains, what are we ſmall Molehils? Yea tho there were no Force nor Power of man for us to fear, how are we able to ſtand againſt, not only ſo many Devils, but even the very gates of Hell alſo? And yet this Experience we have of the great Mercy and Goodneſs of the Lord our God, that when we are even in their hands, and never ſo much oppreſſed, yet are we not forſaken, but are ſafe through our Confidence and truſt in his Help.The fruit of afflictions. But to this Wiſdom it is impoſſible for us to attain without continual afflictions: whereby it is neceſſary that the confidence of all worldly ſuccours ſhould be beaten down. For vexation and trouble bringeth Underſtanding (as Iſaiah ſaith,) whereby we are compelled to cry; Help Lord, for elſe we periſh. So in the laſt hour when Death approacheth, there is nothing wherein mans Heart can repoſe it ſelf or find Comfort, but his truſt and confidence in the help of the Lord; There is reſt and quietneſs, there is perfect Peace. He that can then ſay, My Help is in the Name of the Lord, dyeth happily, and is out of all danger. Thus we may learn what it is to have and enjoy God, even to reſt in the ſure truſt of his merciful help and ſuccour in all dangers. Theſe are the Words therefore of a victorious and triumphing Faith: Our help is in the name of the Lord which made Heaven and Earth. As if he ſaid: The maker of Heaven and Earth is my God and my helper. Shew me a God (O ye my Adverſaries) like unto him. What are your ſnares and your traines then, compared unto this God? What are your threatnings, your Power, your Policies? &c.

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 Church 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 the 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 inccreaſe 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.

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 even 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 wiſdom 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 onely 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.

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.

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; and 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 〈1 page duplicate〉 〈1 page duplicate〉 his 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 the 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 God 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.

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 Dignities, 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.

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 vvhich 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 of 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. 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, Maximinus 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 onely, 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, vvhich 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 vvhich 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 high 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, vvhich is almighty, and moreover he hath Chriſt himſelf. Chriſtians therefore are invincible,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, vvhich 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.

WHoſoever executeth any function in the Church, or hath the cure of Souls committed unto him, may not deal as he liſt himſelf, or to over-rule matters according to his own ſenſual Will. Neither ſhall he ſay, Tuſh, I am a Prelate, the people muſt all liſten to that which I ſay, and obſerve my Laws, Ordinances, and Injunctions without gainſaying. For God requireth this, that no man miniſter, or do any thing, contrary or repugnant to that which he commandeth and appointeth. A Prelate or Biſhop (I ſay) ought to do nothing in the Church, unleſs he be certain and ſure of the warrantiſe thereof by Gods Word. For God cannot abide to have his ſervice jumbled and mingled at pleaſure, with every fooliſh Guegaw, and light trumpery. And therefore he ought to have an aſſurance and certainty in his mind and Conſcience, that even God both ſpeaketh and worketh in him; and to ſtand upon ſo ſure a ground for the verity thereof, that his Faith dare boldly witneſs with him and ſay, Whatſoever I have ſpoken, and whatſoever I have done, or dealt herein, I am ſo out of doubt, that the ſame in each reſpect is conſonant to the Word and Will of God, that I am ready, and dare to ſeal the ſame with my blood, and to confirm it with my Death. For otherwiſe, if I waver and totter this way and that way, not knowing whoſe cauſe and buſineſs I have in hand, my Faith is builded upon the Sand, ſo that the Devil mine Adverſary, is able to ſhake and tumble it which way he liſt. And therefore we are here ſtraightly forbidden, not to rely unto, nor to allow whatſoever Decree or Conſtitution theſe Biſhops liſt to obtrude and enjoyn, unleſs they ſtand upon a ſure ground, that the things which they do, are allowed of God, yea done of God himſelf; and unleſs they be able to ſay, Do this, for it is the Will and Commandment of God, and we have his expreſs Word and Commandment for our Warrant; If they be not able to ſay thus, they ought to be accounted as Lyars and Deceivers; much leſs ought any Chriſtian to yield unto them therein any Obedience or Subſcription. For, the Lord hath ſo appointed, that our Conſciences ſhould not elſewhere be ſtayed, but upon the moſt ſure and infallible Rock. And thus much for publick functions, wherein it is not lawful for us at any hand, to follow our own wilful Devices, and ſenſual Conceipts; nor to preſcribe any rule or order to be embraced, unleſs we be undoubtedly aſſured, that it ſtandeth with the Will and Word of God. Wherein we evidently ſee, how clean againſt the Kingdom of the Pope, & his mitred Biſhops (as things therein are now handled) Saint Peters mind and Judgment was, long before any Popes were known in the World, to rule the roſte in ſuch Pontificality, as ſince they have done.

HEre Saint Peter teacheth thoſe that have any charge of feeding the Flock of Chriſt, how they ought to behave themſelves. In the Chapter afore, he told that none ſhould preſume to teach or preach any thing, unleſs he were certain and aſſured that the ſame was the ſincere and pure Word of God, upon which as upon a firm and ſtrong Rock, our Conſciences may boldly ſtay. For this in Duty is required of us Chriſtians, that we ſhould be certain and know throughly what thing is allowed of Chriſt, and what is not: for they that waver in uncertainty of this knowledge, are not to be taken as Chriſtians. He addeth alſo thus much, that whoſoever entreth into any Office or Function, ſhould ſo behave himſelf therein, in each reſpect, as that he ſhould not doubt but that God was the Author thereof. But what he here ſaith, peculiarly belongeth to Biſhops and Eccleſiaſtical Paſtors, wherein he teacheth them how they are to demean themſelves in the Adminiſtration of their duties and charges, and what manner of perſons they ought to be.

We muſt here further be acquainted with the Phraſe and Propriety of the Tongue, wherein this Epiſtle was written, that we be not deceived through ignorance of the ſignification and force of the Word. For this Greek name Presbuteros, which St. Peter here uſeth, doth ſignfiy An Elder: by which Word they alſo are called that be Senators; that is, men excelling in Age, Gravity, Vertue, Wiſdom, and Experience. After the ſame ſort, doth Chriſt call his Diſciples, Miniſters, and Senate, to whoſe Office it belongeth to overſee and govern his ſpiritual Empire (that is, to preach and to take care of the Chriſtian Congregation) by the name of Elders. And therefore marvail not a whit, neither let any thing move thee, though they which be Elders, be now a days called by other Titles or Names, whereof the Scripture maketh no mention at all; But not reſpecting the order, wherein things preſently ſtand, weigh and conceive the matter thus: When St. Peter or any other of the Apoſtles, came into any City wherein Chriſtians were, they ordained ſome one or other of them, ſuch as lived honeſtly and unblameable, and had Wife and Children, and alſo skilful in the Scriptures of God, to have the Superintendency and charge over the reſt. And them they called Seniors or Elders, whom afterward both St. Peter, and alſo St. Paul called Biſhops, whereby we may note, that Biſhops were no other, then the very ſame that were Elders.

Touching this purpoſe, we read in the Hiſtory of St. Martin, how a certain man came unto a place in Africa, and there in a poor Cottage found an Elderly man, whom they thought to have been ſome plain Country-man. Within a while, they ſaw many people come flocking to him, to whom he Preached and Expounded the Word of God, whereby they perceived that he was their Paſtor or Biſhop. For in thoſe days, there was no difference either in Apparel or manners between the Biſhops, and reſidue of Chriſtians.

The Elders (ſaith St. Peter) upon whom the charge lyeth, to feed the flock of Chriſt with the Word of God, and to have care over them in the Lord, I exhort, which am alſo an Elder. Whereby it manifeſtly appeareth, that they whom he here nameth Elders, were ſuch as laboured in the Miniſtry of the Word, and diligently preached the glad Tydings of the Goſpel. For, ſuch as he was that calleth himſelf their fellow Elder, ſuch alſo appeareth it that they were. And here we ſee, how far he humbleth and abaſeth himſelf, in that, he taketh not upon him the name of a Prelate, (which in reſpect that he was an Apoſtle of the Lord he might have done) but calleth himſelf a Fellow Elder, and alſo a witneſs of the Sufferings of Chriſt. As if he had ſaid, I do not only preach, but I am alſo among thoſe Confeſſors of Chriſt, that are exerciſed in dayly Afflictions. And withal he alſo ſheweth that ſo many as be Chriſtians, muſt be perſecuted and ſuffer affliction. And this is a true Apoſtle of Chriſt, unto whom if the Pope and his Biſhops were any thing like, (as they are ſhameleſs enough, to challenge to themſelves the ſame Title) we would not greatly ſtick, willingly to kiſs their feet.

This part of the Apoſtles Style and Title, is of far more excellency, then any that our Popiſh Biſhops dare pretend to uſe. For thereby doth St. Peter take and reckon himſelf Holy, and a bleſſed Man. And altho' he perfectly knew, that he ſhould be a Partaker of the Glory to come, yet taketh he no Pride therein, he lifteth not himſelf up in any ſwelling Glory, but modeſtly containeth himſelf within the bounds of temperate ſoftneſs and courteſy.

Chriſt is the firſt and chiefeſt Paſtour, who hath many Paſtours under him; as he alſo hath many Flocks: whom being diſperſed in ſundry quarters of the World, he committeth to the charge and overſight of their Shepherds and Paſtours, as in this Epiſtle of St. Peter, written into divers Countries and Regions, appeareth. But what is the charge of theſe Paſtours to do? Forſooth, to feed the Flock of Chriſt. This word (Feed) the Pope hath raked and haled unto himſelf, whereby he goeth about to prove himſelf Lord and Prince of all, and that it is in our own choice and Authority, to deal with the Sheep as he liſteth himſelf. But alas, who is ſo ignorant that knoweth not what this word (Feed) meaneth: To wit, that the Paſtours and Shepherds ought to provide Paſture for their Sheep, and to ſee them have their meat in convenient and due ſeaſon, whereby they may grow to be fruitful: And moreover to watch that devouring Wolves ruſh not in among them, and tear the Flock in pieces? This word (Feed) ſigniſieth nothing leſs then to kill and ſpoil.

Furthermore St. Peter calleth it peculiarly the Flock of Chriſt, as tho' he ſhould ſay, Think not that the Flock is any of your own, ye are but only Servants and Miniſters to look unto it, ye are no Lords nor Maſters over it. Contrary to the bold practice and cuſtomable dealing of many Biſhops, which account and call every one within their Dioceſs and Juriſdiction, their Sheep. We are the Sheep of Chriſt, for he ſaid afore, Ye are now returned unto the Shepherd and Biſhop of your Souls. Biſhops are the Miniſters of Chriſt, to keep his Sheep, and to give them meat and paſture. And therefore to Feed, is nothing elſe then to preach the Goſpel, wherewith their Souls may be fed, fatted and fructified, that ſo the Sheep may be nouriſhed with the Goſpel. This is the only and proper Office of a Biſhop.

So ſaid Chriſt unto Peter; Feed my Sheep, Joh. 21. that is, the Sheep which I commit unto thee to feed, are not thine but mine. Howbeit theſe words have been ſo canvaſſed and wreſted by my Lord the Pope, that he thereby uſurpeth and exerciſeth an external Domination and Lordſhip over the Church of Chriſt, whereas neither he, nor any of his ſacrilegious Chaplains, preacheth ſo much as one word of the Goſpel. They brag that they have their Succeſſion from St. Peter. If it were ſo, yet ſear I, that it could ſcarcely be proved that any Pope ever preached the Goſpel; for none of them hath left any thing behind him, that is written and extant, wherein a man may read the Goſpel. St. Gregory the Pope was ſurely an holy man; and yet the things which he preached, are not to be eſteemed worth a ſtraw; whereby it may appear, that the ſame See of Rome is peculiarly and ſpecially accurſed of God. I deny not, but ſundry of the Popes ſuffered Martyrdom under cruel Tyrants, for the Goſpels-ſake, but yet there is nothing extant that was written by any of them, which is Evangelical. And yet they ſtill brag and crack, that it is their charge to feed, whereas indeed they do nothing elſe but entangle, and clogge mens Conſciences with Laws of their own, and make havock and ſale of mens Souls, never troubling themſelves with preaching one word of Chriſt his ſacred Goſpel.

True it is, that there are many to be found, as well Women as men, which are able to preach, and that with no leſs Dexterity and ſufficiency, then he unto whom that charge and office is peculiarly committed. But becauſe the greateſt number in the flock always is of weaklings, therefore it is expedient that ſome be appointed to ſtrengthen and confirm ſuch, and to keep back the Wolf from ruſhing in among them, and devouring them. For a Preachers Office and Duty is not only to feed, that is, to teach his Sheep, how they ought to frame themſelves to become true and ſincere Chriſtians; but he hath the charge alſo to look that the Wolf be kept out, and that none of the Sheep be devoured, or ſeduced by falſe Doctrine, and ſo drawn into error, which is the continual drift and practice of the Devil. Now, there be many that can well enough abide to have the Goſpel preached, ſo that there might be no exclaiming, and ſpeaking againſt Wolves; I mean, ſo that Preachers in their Sermons, would forbear railing and taunting againſt Prelates. But although I preach ſound Doctrine, and that which is true; and although I feed and teach (my charge) the Sheep, well and rightly; yet is not that ſufficient; for it is further required at my hands, to keep the Sheep from danger, and to have a careful regard unto them, that Wolves come not among them, to drive them away out of their fertile and wholeſome paſtures. For to what purpoſe is my building, if when I have couched and orderly laid my Stones, another ſtraitways come and throw them down as faſt again, and I ſeeing him, forbid him not? The Wolf is well enough contented, that the Sheep be well fed, and fatted in good paſture; becauſe the fatter they be, the pleaſanter and daintier Prey thinketh he to make of them. But that Dogs ſhould inceſſantly bark and baule at him, that can he not abide. And therefore it is a matter of no ſmall weight and charge, to feed well, according as God hath given in Commandment to do; and it behooveth each one in that function carefully to conſider his charge in this behalf.

The Flock (ſaith he) which dependeth upon you, that is, over which ye have charge, or which is among you, and not which is ſubject and lying at your feet. Care for it, and that not by conſtraint, becauſe you can no otherwiſe chooſe, but willingly; not for filthy lucre ſake, but of a ready mind. Here he comprehendeth in one word, all that which the Prophet Ezehiel in the 34th Chapter of his Propheſy, writeth concerning Paſtors or Biſhops. The meaning of this place is thus: Not only feed ye, but take ye care alſo and provide for them, that they want nothing, and where any ſtandeth in neceſſity or need, there ſee that ye releive them: and in each reſpect, do the parts and duties of right Epiſcopoi, that good Watchmen and faithful Eſpials. Look out, leaſt danger appear, ſtand always preſt and ready on your guard, and diligently behold and eſpy out of your Watch Tower, what it is that is wanting, or what is befallen unto every one within your charges. Hereby we may well perceive and know, that a Biſhop is even the ſame which is here meant by an Elder. And therefore it is not true, which ſome ſay, that a Biſhoprick is a Dignity, and a Biſhop only he that weareth a forked Mitre. Epiſcopacy is not a name of Dignity, but of Office: for he that is inveſted with that name and title, ought to look to his Flock, and to be careful for it, and to ſerve as a good Watchman, to ſee abroad, and learn what things be amiſs any where within his charge. As if there be any that is weak, having his conſcience wounded, him ought he to confirm, comfort and heal: if any fall, him ought he to lift up again, and ſo as other defects ariſe, to be ready to help, whereby Chriſtian-people may be ſafficiently looked unto and provided for, both in Soul and in Body. This is the reaſon that hath moved me therefore oftentimes to ſay, that if we would inſtitute a right Chriſtian Common-wealth, it were neceſſary, that in every City there ſhould be three or four Superintendents, to take care and regard over the Church and Congregation, and to reform and reſtore whatſoever therein is amiſs or wanting.

And here he toucheth two ſpecial Points, enough almoſt to terrify and diſcourage any man from bearing Authority over the people, or to take this great charge and burden upon him. Firſt there be ſome vertuous and honeſt men, who half unwillingly are drawn into the Miniſtry and function of Preaching; for that, they ſee it to be a painful and laborious Office, to skout about every where, to ſee how the Sheep live, to ſuccour and help them that be in want, to ſtrengthen and raiſe up them that be wavering and ready to fall; and finally to have ſuch diligent care and continual watch over them, that the Wolf find no entrance to invade and come ruſhing in among them; yea in that, he muſt not ſtick to lay down his life for their preſervation and ſafeguard, And alſo for that it is ſuch an hard matter of ſo great difficulty, truly to diſcharge the office of a goodly Paſtor: yea of ſo great danger it muſt be throughly executed, and that not unwillingly, or as though it alſo, becauſe were by conſtraint. True it is, that no man ought to intrude himſelf into that Office; but if he be thereunto called an required, he ought willingly to take it upon him, and to diſcharge and perform as much as to his function and office appertaineth.

That is, even with pleaſure. Let the Paſtor or Biſhop apply his Office and Vocation, and that with a ready willingneſs. They that thus chearfully, promptly and zealouſly diſcharge their function, are thoſe, which as they do their duties willingly, ſo do they not greedily pull the fleece from the Sheep. There be therefore two ſorts of falſe Paſtors. The one ſort occupy their room grudgingly and unwillingly; the other willingly and gladly; but yet for gain and filthy Lucre.

Sueh are they that are willing to take the office upon them, for dignity ſake, becauſe they would live pompouſly and bear great ſway and authority in the World. He therefore exhorteth Biſhops, Eiders and Paſtors, that they practiſe not any Lordly Tyranny over the Flock, as though the people were their Slaves and Underlings, or as though they had ſuch authority and Lordſhip over them, to command what they liſt. For we have but one Lord, which is Chriſt; and he it is which governeth our Souls. Elders and Paſtors have no further charge then to feed. And here in one word, Saint Peter utterly overthroweth all the Ringdoms of the Pope; and concludeth that no Biſhop hath any authority, ſo much as in one word to clog and tye the conſcience of the faithful to the obſervation of their Precepts. For they themſelves ought to be Servants and Miniſters, and to ſay, Thus ſaith the Lord, and theſe be the words of Chriſt; it is not we, the words are none of ours; and therefore ye ought to do that which is here commanded. According to that which Chriſt ſaith; Luke 32. The Kings of the Gentiles reign over them, and they that bear rule over them, are called gracious Lords, but ye ſhall not be ſo. Contrary whereunto the Pope boaſteth and braggeth ſaying, We ought to be Lords, and to us only belongeth to exerciſe chief Rule and Supream Authority.

See that ye be the formoſt in the battle, uſing ſuch honeſt converſation, that your life may be a Lanthorn to give light, and an example to the people, to imitate you. But our Lord Shaveliugs uſe to tell the people another tale, bidding them to do this and that, they themſelves in the mean while leaning on their ſoft Cuſhions, and taking their eaſe like Lordings; laying upon us great and grievous burdens, which they themſelves will not touch nor lift at with one of their fingers; not travelling any whit in Preaching the true Word of God, but rather commanding others to do that, which they themſelves never did, nor ever meant to do. And yet muſt no man tell them thereof, for if he do, he ſhould be ſure quickly to feel the ſmart of it.

Again, to ſuch Paſtors Biſhops, Elders and Superintendents, as here in this world did their duties faithully, truly, ſincerely, and holily; Saint Peter aſſigneth no temporal reward; as though he ſhould ſay, your Office and Function is of more excellency and dignity, then that in this life it can be requited and recompenced; there is due and kept for you an Evelarſting Crown, that ſhall be given unto you which faithfully and diligently feed the Flock of Chriſt. And this is the exhortation wherewith Saint Peter encourageth them, to whom the charge and cure of Souls is committed. Whereby is manifeſtly concluded and proved, that the Pope with his Cardinals and Biſhops is the very Antichriſt, and and the profeſſed Adverſaries of Chriſt, for that they do nothing of all theſe, which Saint Peter here requireth. For they neither teach others, neither do they any thing themſelves, but are wholly and altogether in thoſe devices and by-matters, which are moſt oppoſite and contrary thereunto. They neither feed the Sheep themſelves, neither will they ſuffer others to feed them; but rather place the ravening Wolves, devouring and murthering the Flock, and yet brag they, that they be Chriſts Vicar on Earth. Too truly (the more pity) are they in the room and ſtead of Chriſt, being abſent, after the manner and example of the Devil: For whereſoever Chriſt is not in place, there they bear ſway, and as Butcherly Tyrants raign and command moſt imperiouſly.

It is therefore very expedient and requiſite, that the Laity and ſimpler ſort ſhould perfectly remember this and ſuch like places; by the which they may be able to anſwer againſt that Antichriſtian Kingdom of the Pope, whenſoever they ſhall be called into queſtion and examination as touching their Faith; yea, thus may they well ſay, when they are brought unto ſuch pinches. Behold Chriſt ſaith thus, and the Pope ſaith the clean contrary. Chriſt ſaith yea, the Pope ſaith nay. They therefore thus teaching contrary and repugnant doctrines, the one of them muſt needs lye. Now, that Chriſt ſhould lye, it is impoſſible, and therefore it is the Pope, that is the lying Ruffian of the world, and not only a Devilliſh Lyar, but even Antichriſt himſelf. Thus oughteſt thou to be furniſhed armed with the Scriptures, by the which thou mayſt not only boldly call the Pope Anticriſt, but mayſt alſo (when thou haſt ſo done) moſt plainly and eaſily prove it, ſo that thou mayſt ſurely by the Word of God perſiſt in thine opinion, even to the death, againſt the Devil and all his Infernal Army.