Commentary upon the Prophecy of Isaiah

He again describeth the qualities and conditions of those which shall be subdued unto Christ. For because there is a mutual correspondency between the King and the subjects, he sometimes ascends from the body to the head, and by and by from the head to the members: and we have already said,¹ that Christ reigns not for himself, but for his faithful ones: whence it follows, that he frames our understandings to his will, by the operation of his holy Spirit. Yet notwithstanding the Prophet aims at a further thing: for it is as if he should promise an happy re-establishment to the world, describing a• it were the order which was at the beginning, before that woeful and sorrowful change happened by the revolt of man, under the which we are constrained to sigh at this day. Whence comes it that the brute beasts are so cruel, that such as have any strength give themselves to snatch, rent, and devour with violence? Certainly there should have bin no discord between God and the creatures, if they had continued steadfast in their first and pure original. When they rise up then one against another, and that the weakest have need of defence against the strongest, is it not a testimony of that confusion which is issued from the sin of man? Now seeing Christ is come to the end, that having abolished the curse, he might reconcile the world unto God; it is not without cause that the re-establishment of a perfect estate is attributed to him: as if the Prophet should say, that the golden world should return, during which time all felicity should flourish: that is to say, before the fall of man, and the change and ruin which followed thereupon.

HEe againe describeth the qualities and conditions of those which shall be subdued vnto Christ. For because there is a mutuall correspondency betweene the King and the subiects, he sometimes ascends from the body to the head, and by and by from the head to the members: and we haue alreadie said,¹ that Christ raignes not for himselfe, but for his faithfull ones: whence it followes, that hee frames our vnderstandings to his will, by the operation of his holy Spirit. Yet notwithstanding the Prophet aimes at a further thing: for it is as if he should promise an happie reestablishment to the world, describing a• it were the order which was at the beginning, before that woful and sorrowful change happened by the reuolt of man, vnder the which we are constrained to sigh at this day. Whence comes it that the brute beasts are so cruell, that such as haue any strength giue themselues to snatch, rent, and deuoure with violence? Certainely there should haue bin no discord betweene God and the creatures, if they had continued stedfast in their first and pure originall. When they rise vp then one against another, and that the weakest haue neede of defence against the strongest, is it not a testimonie of that confusion which is issued from the sinne of man? Now seeing Christ is come to the end, that hauing abolished the curse, he might reconcile the world vnto God; it is not without cause that the re-establishment of a perfect estate is attributed to him: as if the Prophet should say, that the golden world should returne, during which time all felicitie should flourish: that is to say, before the fall of man, and the change and ruine which followed thereupon.