A prophesy out of the nienth Chapter of Esaie, of the kingdom of christ, with a fruitful and godly exposition of D. Martin Luther: Wherein is most excellently entreated of the conquest of christ and of al his members, over sin, Death, and Satan, and of sundry other things most comfortable to be read, and no less necessary to be known.( ∵)  
Imprinted at London by H. Bynneman, for gregory Seton, and are to be sold at the sign of the Hedgehog, at the west end of Paules. An. 1578.   

¶ To the worshipful and godly gentleman, M. Laurence Washington, G.S. wisheth grace and peace through Christ Iesus.  
NOt only most untrue, but very ungodly also is the saying of some, who affirm that the writings of the Prophets contain nothing in them, but certain old Sermons whereof in our age and time there is no use. For the Prophets in their writings teach the fear of God, reprehend idolatry, trust and confidence in man, covetousness &c: and set forth the punishments of such sins. They teach also of faith in Christ, conforting the afflicted with most sweet and pleasant Prophesies of Christ and his kingdom. Wherefore not onely the Apostles oftentimes use their testimonies, but even Christ himself also, and exhorteth us diligently to red and search them. Most falsely therefore it is said of some, that they serve now to no use: yea very ungodly also is this their saying, whereby they so lightly esteem of gods word, which if it had no other thing to commend it but only the Author therof, who is God himself, that were sufficient to make us most willingly to embrace it, as very necessary to be known of al the godly.  
Howbeit, by those places of the Prophets most comfort and spiritual ioy may be received, where they commend to the Church the promises of God concerning his son Christ: and therefore such places especially are to bee perused and meditated upon of Christians, who in this world can look for no other but trouble and affliction, whereof Christ in the Gospel hath foretold them, yea which Christ their Lord& master hath before suffered, and therfore may not they think to escape free. Notwithstanding, in what affliction so ever, in their Christ they may find most sweet consolation: if they be poor, he is able to inrych them: if they be sick, he is a physician able to heal them: if they be persecuted of the world, he is able to deliver them: yea and more than this, if satan assail them, by faith in Christ they resist his fury, avoid his snares, and overcome his temptations: if the burden of sin oppress them, he and none but he is able to ease them therof: if death terrifye them, in him they may find life, for he hath conquered Satan, he hath satisfied fully for sins, he by his death hath overcome death, and opened the gate of everlasting life to all believers.  
now forasmuch as these benefits bee inestimable, and our weakness and infirmity is such that we can even hardly beleeue them, it is very necessary for us diligently to read and meditate upon the word of God, wherein they are commended and confirmed unto us: and therefore, such places of the Prophets especially are to be perused& well considered of, wherein they are mentioned and lively set forth. Wherefore after good advisement and due consideration, I haue published in print this little Treatise, which I haue sent to your worship, being fully persuaded, that it shal be found, not an unprofitable Pamphlet, but a book replenished with most sweet& singular consolation. For therein( as in reading it you shal find) is contained a prophesy of the kingdom of christ, with a most fruitful and godly exposition thereof, wherein is lively setforth the victory and triumph of christ and of al his members over sin, death, and Satan: also the most certain resurrection of all the faithful to everlasting felicitye, with dyvers other things most comfortable to be red, and no less necessary to be known.  
The dedication hereof I thought most convenient and meet to make to your worship, not onely thereby to testify my thankful mind toward you, for the manifold& sundry benefits that I haue received at your hands, although even this may seem to be a cause sufficient, but especially for that you haue of a long time shewed yourself to be of the number of them, unto whom the inestimable benefits of christ do apperrayne. For your Religion hath shined as well in works as in words, in al godly conversation as in a Christian profession. Wherfore, forasmuch as to the godly, godly matters are acceptable. I doubt not but this Treatise will of your worship be well accepted, and therefore I need not enter into the commendation therof, for in deed it doth sufficiently commend itself, as to the godly and diligent Reader will plainly appear. Only this I wish, that al they that shal be occupied in reading either this or any other godly treatise whatsoever, may take such fruit thereby, that their faith may be increased, and their consciences truly comforted.  
Your usurps bound to dispose and command. G. Seton.   

¶ A prophesy out of the the ninth Chapter of Esay, of the child Christ Iesus born unto us, with an exposition of D.M. Luther.  
THe people that walked in darkness, haue seen a great light: 
Verse. 2.  they that dwelled in the land of the shadow of death, vpon them hath the light shined.  
3 Thou hast multiplied the people, and not increased their ioy: they haue reioyced before thee according to the joy in harvest, and as men rejoice when they divide a spoil.  
4 For the yoke of their burden, and the rod of their shoulder, and the slaffe of their oppressor hast thou broken, as in the day of Midian.  
5 And truly every battle of the war our is with noise, and with tumbling of garments in blood: but this shall be with burning and consuming of fire.  
6 For unto us a child is born, and unto us a son is given: and the government is vpon his shoulder, and his name shal bee called moil, counsellor, Strong, valiant, always a father, the Prince of Peace.  
7 His government shal be increased, and of the peace there shal be no end: he shall sit upon the throne of david, and upon his kingdom, to order it, and to stablish it with judgement and with righteousness, from henceforth even for ever: the zeal of the Lord of hostes will perform this.  

WHereas this divine prophet among other things saith: unto us a child is born, it is undoubtedly to be understood of Christ, yea all that he here saith, is concerning the kingdom of the child Christ, namely howe he shal govern his kingdom, and what shall ensue of his government, to wit, 
Christ is to the Iewes a ston to stumble at and a rock of offence.  that at him the people of Israell shall be offended and stumble, for as much as he is published to be such a lord, as rejecteth the righteousness of the lawe, and receiveth the Gentiles being without the law, through faith. which doth so grieve, blind,& harden the Iewes, that even at this day they will not become Christians, whereof almost al the eight Chapter of Esay entreateth, according as Simeon also speaketh in the second Chapter of Luke: Behold this Child is appointed for the fall and rising again of many in Israel, and for a sign which shal be spoken against. And Esay in his eight Chapter saith, that the lord shall be a ston to stumble at, and a rock to fall upon to both the houses of Israel. Of which saying of Esay, Saint Peter and Saint paul make mention in their writings, and affirm that it is verified in the Iewes. So that the sum of this text is this: The Iewes shal be offended and hardened because of the words full of grace concerning the kingdom of christ, 
The sum of this prophesy of Esay.  when as it is so highly praised, but their works& the laws are so little accounted of before God, which they can not abide. For it must needs follow that where the grace of God is extolled& set forth, ther those holy ones which trust in their works should be offended& greatly moved.  
And this sense& meaning the words next going before do require, where the prophet speaketh of the darkness wherewith the Iewes should be overwhelmed, how that it should not be natural or bodily darkness, but spiritual, which shall come hereof, for that other men& people see a light. now the prophet saith thus: The darkness shall not bee such as was in hir vexation, when at the first he lightly afflicted the land of Zabulon, and the land of Nepthali, and afterward did more grievously afflicte hir by the way of the sea beyond jordan in galilee of the heathen: But it shal be such, that the people which walk in darkness shall see a great light, which shall shine bright vpon them that dwell in the land of the shadow of death, whereby when thou multipliest the people, thou dost not increase their joy &c. which is thus much in effect: other darkness, and an other plague shall come vpon this people, than was that, when Theglath Phalasar king of Assiria did first possess the land of Zabulon& the land of Nepthali, which was as yet a light& no intolerable plague, being compared with that which Salmanasar caused afterward, when he possessed al the country vpon the Sea cost, and carried away the whole kingdom of Israel, which was a far more grievous and greater plague and darkness than the other. But beside these two plagues, the soarest plague and the greatest darkness shall come in the time of Christ, 
The spiritual darkness of the Iewes.  when as this people shall bee offended and stumble, and shall harden themselves, for that a great light& shining brightness shall rise among the people, whereby many of the Gentiles shall be converted, and the lawe of Moses and all judaism shal be no more of any estimation, but onely grace and mercy in christ shall be preached, and set forth.  
Now it is néedeful here to know the history which is written in the second book of Kings, the fifteenth Chapter, how Theglath Phalasar king of the assyrians came in the dayes of Pecah king of Israel, and took and carried away captive Gilead and galilee, being almost the third part of the land of Israel, to both sides of jordan. It is meet also to know that which is written in the seuentéenth Chapter of the same book of Kings, how Salmanasar an other king of the assyrians, besieged Samaria three yeares, and carried away all Israel. 
Among the Hebrewes light signifieth prosperity, darkness adversity.  These were two darknesses, that is, two plagues or scourges. For after the maner of the Hebrewes, light signifieth prosperity, darkness adversity: for that in adversity no grace, no goodness shineth vpon them, but mere trouble and the greatness of Gods wrath ouershadoweth them. Concerning the first darkness, wherein galilee and Gilead were carried away, Esay calleth it a light affliction, for it was only vpon part of the land, neither did it continue very long. But the darkness which followed was worse and more intolerable, when as the king of the assyrians, after he had made war three yeres in the land, at the last carried it all away captive. Which two plagues& darkenesses were types or figures of the plague that should come afterward, when as the Iewes were spoyled and carried away both in body and spirit: 
The jews spoyled both in body and spirit.  in spirit, when they were carried of Satan from God and his word: unto vanity and lies. In body, when they were dispersed of the Romaines over the whole world: whereof Esay in many places maketh mention. But we will now entreat of the prophesy of esay, and learn to know our Lord Iesus Christ, and as it were to dandle him, being an infant, in his swaddling clothes.   
The people that walked in darkness haue sene a great light: they that dwelled in the land of the shadow of death, upon them hath the light shined. 
Esay( as I haue said) speaketh of spiritual darkness, which is the greatest plague,& the sorest scourge: and of spiritual light, which is the chiefest felicity, and greatest grace. For what can be more horrible than blindness of the heart, and ignorance in divine matters? What can be more amiable, what more excellent, than a heart enlightened, and the knowledge of God? Concerning the former, where it is, there can be nothing but all evil, so that even the good is not good, although it be present. As for the latter, where it is, there can be nothing but good, so that even the evil is not evil, although it be present. For what can hurt him, which knoweth and hath God? 
The great light knowledge the prophet speaketh what it is  What can profit him, who being destitute of God, hath satan? This great light therefore and very shining brightness, is the holy gospel, or the word of God concerning grace, which is a spiritual light, showing, what God is, what he giveth unto us, or bestoweth vpon us, and what he will haue us to do. It teacheth moreover, what is sin, death, Satan, the world, &c. What they hinder our salvation,& what they further it.  
Thinkest thou not that this is an unspeakable light, 
Spir tuall light.  whereby wee may look both into the heart of God, and also into the depth of the deity? whereby moreover, we perceive the cogitations of Satan, and what sin is, and howe we may be delivered from it: also what is man, and the world, and how a Christian must take heed thereof. When as before no man knew what God is, neither whether there be any divels or no, 
Spiritual dark●nesse.  neither what is sin and death, so far was it off, that they knew how to be delivered from thē. So also no man knew what is man, and the world. For every one thought that there was much honesty, reason, and goodly virtues in thē, neither did any man think their chiefest wisdom to be mere foolishenesse, their most noble virtue, most filthy wickedness.  
Such ignorance and blindness Esay here calleth darkness, and the land of the shadow of Death, wherein the people lived, and by the name of People he signifieth specially the Iewes. here now begin contention and offence at the light: For albeit this light did arise, and was preached to al the people, yet a great part refused to receive it, for they would not seem to be blind or in darkness, but thought themselves to be in light.  
Let us now consider, whereby men deserved to see such a light. 
Not because of any merit of men, but of his mee●e grace hath God caused this light shine.  Here is shewed no work, no free will, but rather will bonde and thrall. For who can do any thing in darkness? Howe can he know what is to be done, who knoweth nothing. doth not christ say John. 12. he that walketh in the dark, knoweth not whether he goeth. It is to be attributed therefore to nothing, but to only grace, that a light ariseth in darkness, and shineth vpon the people. Now Esay when he saith: The people which walked in darkness, haue seen a great light, is not so to be understood, as though he made a difference between two sorts of people, noting unto us one sort which walketh in darkness, and an other sort which walketh in light: according as the jews do sever themselves from the Gentiles as though they walked in light, and the Gentiles in darkness. But he is to be understood thus, that thereby he sheweth the misery of al people. As if he should say: God hath mercy on a people lying in exceeding great darkness, and very much néeding light, and suffereth a great light to shine unto thē, not moved thereunto by their merites, but preventeth them with his mercy, before they pray or desire any thing, as Luke notably declareth, where Zacharias saith: 
Luke. 1.78.  through the tender mercy of our GOD, whereby the day spring from an high hath visited us: to give light to them that sit in darkness,& in the shadow of death, &c. In which words Zacharias doth as it were with his finger show this prophesy of esay. which is also done John. 1. Where there is often mention made of the light. Whereby it may be easily understood, that he speaketh especially of the Iewes, and also of the Gentiles. For if the Iewes the select people of God did remain in darkness, howe much more did the Gentiles?   
Thou hast multiplied the people, and not increased their ioy. 
He now giveth us to understand, from whence, whither, and why this light which is the gospel and heavenly Doctrine, shineth and cometh: he declareth moreover, the disciples of this light and doctrine, 
The jews rejoice not at the light that shineth, but are offended at it.  and sheweth that they are of two sorts: where as it is said John. 1. The light shineth in darkness, and the darkness comprehended it not. This is that whereof we spake before, that a great part of the Iewes is offended and stumbleth at the light, as it is again said John. 1. He came unto his own, and his own received him not. Howbeit a few, namely the refuse and dregs, and the base sort of the jews received the light. This is that which he saith, thou hast not increased, or thou hast diminished their joy, which may haue a double understanding. One, that there be few of the Iewes which shall rejoice at this light, yea a great parte are so hardened, and are brought into such fury and rage, that they do persecute it unto the last hour of their life. The other sense is, there is great ioy among the saints, where the gospel hath good success, so that many are converted. Of such ioy the Apostles took but little of the jews, yea they did rather greatly lament their hardened faith, as it is manifest in Paul, Rom. 9. and Esay himself declareth the same, chapter .33. when he saith: The messengers of peace shall weep bitterly: that is, the Apostles which preach peace, and the Gospel, shall lament greatly, &c. when as notwithstanding the Iewes ought to take exceeding great pleasure and ioy thereat, for that they should believe, forasmuch as such a light was promised and brought of christ himself to them especially before all nations of the earth.  
But the former sense is rather to be liked, and doth better agree with the text, 
The jews offended at the conversion of the Gentiles.  when it is said that there is therfore so little ioy, for that so many of the Gentiles are converted: For it grieved none so much that the Gentiles were converted, as it did the hardened Iewes. now it is not fitly said that there is little joy, and that not many do therefore rejoice, because the Gentiles believe the Gospel, and it is thus much in effect: It doth vex and trouble many, more than can be said, that christ crucified is received of so many Gentiles, and a very few there are, whom this doth well please, all the rest are even in a rage and fury thereat, as if at this day in our time it should be said: GOD maketh many to become true gospelers, but that bringeth small joy to the Pope: that is, there be few in the papacy, which do thereat take pleasure and joy, yea there are very many, even the greatest part of them, whom it doth so grieve, that they are brought even unto fury& foolishness. moreover this text meaneth the same that Moses doth in his song, where he saith after this sort: 
Deut. 32.21.  I will provoke them to envy by those which are not my people: I will anger thee by a foolish nation. According as paul allegeth it. Rom. 10. That is, I will receive the Gentiles which are not my people, which are also foolish, in as much as they haue not the lawe of Moses, neither know so much of God, as the Iewes, which hear of him daily. When therefore it shall be said: behold the Gentiles are the people of GOD, that setteth them in a rage and fury. For they only will be the people of God, and yet they do not worship God only for their God, but haue others also. For as much therfore as they forsake God, he will believe others: for that they commit fornication with others, he will choose to himself others also, whom he may love. This is to make the ioy little and small, and to multiply the people. whereby the quality& state of the Gospel is declared, namely what success it hath in the world: 
The gospel bringeth ioy to the receivers therof, but offedeth them that receive it not.  very much ioy proceedeth from it if many receive it, yet nevertheless many are offended at it, which do not receive it. fie( say they) how many thousand men are seduced by that heresy? all the world desireth to haue that doctrine, as the Iewes said, John. 11. If we let him thus alone, all men will beleeue in him: and John. 12. behold the world goeth after him. So they say also at this day: unless we prevent it, the whole world will embrace the heresy of Luther. Let us endeavour therfore with might and main to repress it, let us burn, kill, persecute, and pursue, that wee may extinguish the Gospel: for it maketh the people to revolt from us, it diminisheth also our wealth and honor. 
Though the wicked persecute the Gospel yet they shall not prevail against it.  Go to ye valiant and stout Champions, stay and hinder the course of the Gospel al that ye are able, ye shall notably fail of your purpose. If ye did not so resist, your pomp and pride might continue longer. That therefore ye may the sooner perish, help forward your own destruction, strive both against God and men, that both God and men may hate you, that so at the last ye may be destroyed, even as it hath happened to the Iewes, and to all the persecutors of the gospel. Amen.   
They haue reioyced before thee according to the ioy in harvest,& as men rejoice when they divide a spoil, 
Before thee, saith the Prophet, that is, in spirit and faith, wherein the kingdom of Christ consisteth, and in which he reigneth. Here again it appeareth that there is a small part which rejoiceth, as it is a little before mentioned, whereby we may understand that it is true that this text ( Thou hast not increased their ioy) is thus much in effect: Thou makest them sad and angry, for that they haue no joy, but only affliction thereby, as if the prophet should haue said after this sort:  
There is small ioy surely, that is, great sorrow and resisting, for he addeth next after: But before thee there is ioy, as if he said, there is little ioy, that is no joy, but berfore thee is great ioy: moreover, he said Before thee, for this cause also, 
The worldlye ioy to he looked for in Christes kingdom.  that no man should look for worldly and transitory joy in the kingdom of christ. joy in God must be hidden under the cross, as christ saith: In the world ye shal haue affliction, but in me you shal haue peace. The heartes of Christians are always joyful, 
John. 16.33.  although in body, goods and reputation outwardly they are compelled to suffer affliction. For the innumerable multitude, unto whom little joy cometh by the gospel, and satan will work so far, that Christians shall be able to rejoice nothing either of their wealth, or honor and reputation. So that Christians are together both in sorrow and pleasure, in grief and ioy, in war and peace, for as much as before God they are merry in spirit, and are also abhorred of the unfaithful and Satan, which cannot abide them. The Prophet addeth a similitude of ioy, 
A similitude of the ioy in harvest.  which is wont to be in a plentiful harvest. For in the Autumn or harvest is the greatest ioy of the whole year, when as all the fruits of the earth being reaped and gathered together, are carried home and laid up, as wine, grain oil, figs, and whatsoever fruits of trees which are without number, especially if it be a fruitful year, for then it is called a plentiful autumn or harvest, then the earth giveth a reward to the tilers thereof, then it yieldeth profit and fruit for the labours of the whole year: then every one singeth, and rejoiceth in gathering together such fruit. hereupon the Scripture calleth the autumn or harvest, the end of the year, as Exodus chapter xxiij. When as in the end of the year thou hast gathered together al thy fruits into barns and store houses. &c. For by and by after harvest the husbandmen begin to plough the ground again, and to prepare for the harvest of the year following. 
The Gospel the spiritual harvest.  The gospel is after this sort the spiritual harvest, as Christ declareth John. 4. look saith he, on the regions, for they are white already unto harvest. The Prophets which went before Christ, did in deed till the earth, yet they did not live unto harvest: that is, they preached the law, they foretold of Christ, they prophesied of the gospel, they took much pains in the scripture, and for the peoples sake, that they might make men ready against the coming of Christ. Howbeit they lived not until the time when as these things were to be fulfilled, as christ saith in another place: 
Luke. 10.24  Many kings and Prophets haue greatly desired to see& hear those things which ye see and hear, and yet neither of them was granted unto them.  
But we, that is, 
They which believe the Gospel, are made partakers of the fruits of the spiritual harvest.  the Apostles and all the godly, do receive the gospel,& come into the harvest, that we may enjoy al the fruits of the gospel, that is, the spirit, the comforter with al his gifts, wherein we are made so rich, that we haue grace and remission of sins for ever: moreover, that we may enjoy redemption from death, dominion and power over the devil and al evil what so ever, and briefly, the fullness and most abundant plenty of all goodness, so that Saint paul doth rightly call them unspeakable good things and exceeding riches, which we enjoy through christ. This is a true Autumn or harvest, this is a rich vintage, filling the barns and vessels. hereunto the divine Prophets laboured to bring men, in as much as they foretold that such a time should assuredlye come, and hereby they comforted them. These we haue assured witnesses of our faith, according as saint Peter saith: Not for their own, but for our sake they declared such things as they preached of christ. Here is that saying verified. There is one which soweth,& another that reapeth, as Christ himself saith. joh. 4. Other men laboured, and ye are entred into their labours, even as the Israelits came into the land of Canaan, which notwithstanding they had not tilled, but as it is said, Psal. 105. They took the labours of the people in possession. And Moses saith in deuteronomy: God shall give thee Cities which thou hast not builded, and fields in which thou hast cast no seed &c. This therefore is in deed great ioy, both to know and to haue such great good things, and therefore to give God thankes, 
The goodness and grace of God is offered to the whole world, but received of ●ewe.  to extol and praise him. now although these bee offered to the whole world, howe few bee there,( such is mens perverseness) which do aclowledge and receive them? howe few bee there, which( alas) haue joy by them? for they are very exceeding great and high good things.  
Another similitude the prophet bringeth of victory, 
A similitude of the division of the spoil after the victory obtained.  when as the battle being ended, the spoils are divided, whereby the Souldyoures are enriched.  
The more daungerous and sharp that the battle hath been, so much more pleasant is the victory, so much more sweeter is the division of the spoil: then there is a joyful retournyng into their country: then is there shoutyng, rejoicing, singyng, and talking of the perils and labours of the battle, of the prosperity and safety of the victory: Then they speak much of their enimyes, and deride and scorn them. much more is that done in the spiritual victory before God, sin, Death, and satan being overcome.  
Esay making no mention of the victory, speaketh of the division of the spoil, 
The victory is not ours, yet the fruit therof is given unto vs.  for he afterward speaketh of the victory, whose it is, for it is not ours, so that we haue got it of ourselves, but the profit and fruit of the victory, is given unto us, that is the division of the spoil, which is the holy Gospel, the word of life, whereby we are made partakers of the fruit of Christs victory, namely of deliverance and freedom from sins, as it is said. This doth in deed make hartes joyful, quiet, strong unto God and stable, against satan and all his power and wickedness. For before Christ came, the Prophets when they pitched their camp with the word of God, they obtained as yet no victory. They stood and looked for the true captain of the army, 
Christ the true captain, with out whom the victory can not be obtained.  who should encounter for us with sin, death, the divell, and having overthrown them, obtain a noble conquest and victory. Otherwise, without that captain of the army, it would fall out as it did with the people of Israel, 1. Sam. 17. when they had pitched their tentes over against the Philistines, as often as they beholded the champion Goliath, they were discouraged and greatly afraid, until the right champion david obtained the victory. So also doth the case stand with us, if without christ we haue to fight against sin and death.  
But for as much as our david hath overcome death together with sin, 
The ioy of the division of the spoil●  of whom we could not but be afraid, and discouraged by them, we are joyful and safe, we sing with a merry cheer, dividing the spoil with ioy, that is, wee preach and publish the Gospel, praising God, and giuing him thankes, we comfort and strengthen one an other,& say: Be not sorrowful or sad, nothing can hurt thee, sin is abolished, death is overcome, all wrath and indignation is taken away, here is nothing but grace and peace remaining, satan is destitute of strength, his kingdom is fallen, as Saint paul saith. 1. Cor. 15. O death, where is thy sting? O hel where is thy victory? But thankes be unto God which hath given us victory through our lord Iesus christ▪ With such words we comfort one another. now Esay entreateth more at large of the battle and victory, whereby the Gospel is for a part of the spoil divided amongst us unto eternal peace. Let us hear him therefore speaking as followeth.   
For the yoke of their burden, and the rod of their shoulder, and the staff of their oppresour hast thou broken, as in the day of Midian. 
I think that none can more plainly interpret this place, than paul doth 1. Cor. 15, as we haue already declared, where he saith: O death where is thy sting? O hel where is thy victory? The sting of death is sin, and the strength of sin is the lawe. In which place paul rehearseth three things which christ hath conquered, and hath delivered us from thē, namely death, sin, and the law, even as esay maketh mention of three things which God hath overcome, the he might make us joyful and safe before him. Let us see howe Esay and paul agree together: for it cannot be that Esay should speak of any other than of that whereof Paul speaketh, 
No true ioy or peace can be had, unless death, sin and the law be overcome.  for as much as the people of God can haue no other joy or peace, but when these three be overcome, namely death, sin, and the lawe. If these three should remain, it should avail us nothing, although he should give us all things( if it could so be) and should bring us even into heaven. Who can haue a joyful& quiet heart, which hath& feeleth death, sin, the law vpon himself and against himself? For it is necessary that there should be life, a good conscience& liberty, where ioy must be. Now when Esay saith that we rejoice before god, in as much as three things are overcome and taken away, faith hereupon concludeth, that he agreeth wholly with Paul, who comforteth Christians with such victory, and biddeth them again comfort one an other, against death, sin and the lawe.  
The first therefore is the yoke of their burden. Their burden, saith the Prophet, that is of them, which rejoice in harvest, and in the division of the spoil. They which know and receive the gospel, haue this the first cause of their joy, 
By the yoke of their burden is signi●d death.  that Christ hath broken the yoke of their burden, which yoke surely is death. O grievous yoke, and intolerable burden, which every one is afraid of, and flieth, and yet can not avoyde it, but must take it vpon him and bear it. I speak now of that death which is felt as it is, whereby the conscience is dismayed, and feeleth both the wrath and iudgement of God by reason of the sins whereof it is guilty. which assuredly is nothing else but death, which as yet beareth rule and flourisheth without the kingdom of Christ, even as Adam and eve felt it in Paradise. 
The wicked feel not death, and why.  But the wicked do not mark or consider of such death, but when they must depart from hence. For as long as they feel no sin, so long do they not consider or regard death. Wherefore saint paul saith that the sting of death is sin. That is, death should haue neither strength nor power, neither should be able to pierce, if al sin being taken away, onely innocency were in vs. For whom should it kill, the cause and fault being taken away? moreover, a good conscience neither can fear death, neither doth it know any thing of the sting, strength or power of death. But when the conscience findeth sin in it, then death pierceth and prevaileth, for a sinful conscience is compelled to yield unto it, and to confess that it hath so deserved. For as much therfore as it feeleth in itself the sting of death, that is sin, neither knoweth howe to encounter with it, it greatly feareth death.  
The second is the rod of their shoulder, that is, sin, 
By the rod of their shoulder 〈◇〉 ment sin, which is the sting of death.  which giveth strength unto death, and maketh it grievous, as it is said. For unless sin be first overcome, Death can not be overcome or subdued. neither can death be without sin, nor sin without death. For this cause could doth not abide stil in Christ, although he had power over him a little while for our cause. For in Christ there was no sin beside our sin, which he took upon himself. So neither can death abide in Christians, after that they are justified in christ, and haue now no syn, although for a short time it hath power over them. For this is properly to overcome Death and sin, not that they are suddenly and in a moment taken away by force, so that they are no more felt, but that first rule and power is taken from them, and they are condemned by iustice and judgement, that they shall be brought unto nothing. If they do as yet in the mean season exercise their tyranny, and make themselves as yet to be felt, before they be destroyed, that maketh no matter. For sentence is given vpon them, not that they shall haue power and might so to rage, but rather that they shall forthwith cease and haue an end. even as the case standeth with a mighty enemy, 
A similitud●  who is not put to death as soon as he is taken, but his life is prolonged, until being condemned in open iudgement, he be executed by the sentence of the judge. Now that life which he liveth in the flesh, is life in deed, but surely a miserable life, which hath no power or ability either to hurt, to bear rule, or to oppress the aduersaries, in as much as it is reserved to death. neither doth he now live that he may rule, but that he may be condemned and put to death.  
In like maner is it with death,& sin, Christ hath conquered& taken thē captive, 
Christ hath conquered death and sin.  that they can no more bear rule over us, or overcome us as before, as it is said in the 68. psalm: Thou arte gone up on high, thou hast lead captivity captive. But he daily giveth iudgement of them, and pronounceth sentence upon them and condemneth them by the gospel, that they can haue no rule or power over us, but must shortly cease and come to their end. According as paul saith Rom. 8. that by sin he condemned sin. As for the remnantes of sins which do as yet work, and show out themselves, they are nothing. For they are condemned, and both their power and rule being lost, they can not hurt: neither is there now any more remaining, but that coming to their end they should be abolished and perish. What then doth it hurt me, 
It hurteth not the godly that they feel sin and death for a while.  if I feel either death or sin a little while as it were bearing rule, when as I know that they bear not rule, but are condemned? Whereas they are moved and felt, it is nothing else but that they fear and tremble at the sight of their destruction. As on the other side, 
It availeth not the wicked that for a time they feel not sin and death.  what doth it avail the wicked, that they do not feel sin and death for a little while, as though death were taken away by force, when as notwithstanding there is rule and power over them left unto sin and death, and they will forthwith come vpon them, and continually reign over them.  
Hereof it is that Esay and paul do use such words, as show that sin and death haue lost their power and rule, and shall shortly haue an end, 
Death and sin haue lost their rule and power.  although for a while they make a show as though they ruled, for paul saith not: Death, where abidest thou? Hell, where dost thou remain? but after this sort: O Death, where is thy sting? O Hell, where is thy victory? As if he said, O Death and Hell, ye are present onely for a short time, and not long: your rule, might, victory, sting, and all power are lost. Ye are offended against me, I confess, but I pray you do not bite me, neither do greatly moleste or trouble me. In deed I feel you, notwithstanding I am nothing afraid of you, for ye haue no more power or strength left, and without long delay ye shal be destroyed& brought to nothing. Whereas they did mock and scorn christ on the cross, as though he had been destitute of all strength and power, and should be forthwith enforced to yield up the ghost: now the case is clean altere●, so that wee may glory against sin, and death, mocking and scornyng them, and speaking ignominiously and reproachfully of thē, for that we are certain that they can now do no more, but that they must yield and give over. Wherefore death and sin are so condemned among Christians, and fastened to the cross, that if there bee any remnants remaining of them, they profit them nothing, but that they are compelled to hear howe they are scorned and despised: O Death where is thy sting? O Hell where is thy victory? ye were not so mighty, but ye are now as weak and destitute of strength. 
Death and sin haue most grievously raged, but now they are subdued  O wicked and shameful thing, howe haue you huge and stout Champions Death and Sin most horribly ruled in the world, triumphyng over all, and grievously troubling them? Go to, descend now from the cross, if ye bee stout and valiant champions, now show it forth. ye are there fastened to the cross of Christ where ye must be forthwith destroyed. He whom you hung there, is delivered from thence, with all us that depend of him, so that that is come to pass which Salomon saith: 1. Pro. 11. The righteous shal be delivered out of trouble,& the ungodly shal come in his stead.  
So Esay also speaketh of sin and Death, not simply, but that their dominion is ended, and how that dominion, that is might, rule and power, is broken. For he saith not simply, their burden, but the yoke of their burden. By the word Yoke, 
By the worde yoke what is signified.  he declareth that we were subject to death, to bear the burden thereof, and that it had rule over us, as the husbandman hath over the beast, on which, when he hath yoked it, he layeth a burden, as having rule and power over it, when it is so enclosed and bound in the yoke: For the burden which one of his own accord layeth vpon himself, is not called the yoke of a burden, but simply a burden. But the yoke of a burden, or a burden vpon one that is yoked, comprehendeth a certain subiection in it, whereby one is compelled to bear the burden.  
So it behoved that we should bear death, being a heavy burden, even against our wills, as they which through sin were subject to death, and to the power and rule thereof, and that it should haue dominion over vs. which dominion Christ hath broken for us, and hath redeemed us from such power, although Death lieth vpon us for a little while, yet is it without al power and rule over us, even until such time as it cease. 
Why he saith not simply, the rod, but the rod of their shoulder.  The same meaning also hath this, where he saith not simply, the rod, but the rod of their shoulder, as if he said: the rod is not a common rod, which is voluntarily born and laid on their shoulders, but such a rod, as wherewith we are stricken and beaten on the shoulders, that so we may be enforced to bear the burden, so that this rod is the dominion and rule whereunto we are subject. For as it is said, unless sin didde bear rule over us, Death should haue no power over us at all: howbeit forasmuch as we are under the dominion of sin, and subject and captive unto it, we against our wils bear the burden of Death, desiring to be delivered from it. But sin is always ready as a rod, driving us, and compelling us to bear the burden, that is, sin enforceth us to be subject to Death, and to die.  
The third is the staff of their oppressor, which is the Law, as paul saith: 
By the staff of the oppressor what is to be understood.  The strength of sin is the Law: Now I speak of the Law, understood according to the spirit, which revealeth sin, as it is said Rom. 3. and .7. By the Law cometh the knowledge of sin: Not being understood according to the flesh, when it maketh men flatter themselves through works. Rom. 2. For they that understand not the law according to the spirit, do not feel the rod, that is syn, vpon their shoulders. The rod is present indeed, but it pincheth not their shoulders, that is, they haue sin, but they neither feel it, nor perceive it. even as the burden, that is, death also present, but they haue not that is yoke of the burden. For they do not perceive how death hath subdued thē unto itself,& beareth rule over thē. So the staff also is present, but they hear not the voice of the oppressor, so that these are two diverse things, the staff and the oppressor: even as the rod, and to lay it upon the shoulders, are two, so are also the yoke and the burden. For death, sin,& the law, haue to do with us all, but we do not feel the sting and victory, that is, the power and rule of death, sin, and the lawe over us, until the hour come. The staff therfore is the lawe, the oppressor, the power and dominion of the lawe. For if there were no lawe, neither should there bee any sin left. But seeing that the Lawe is present, wee wish to bee delivered from sins, but that cannot bee, for the Lawe is at hand, which exacteth of us, urgeth and pursueth us, witnesseth against us, and convinceth us to bee synners, and doth perforce bring us under sin: then is there the voice of the oppressoure: then the Lawe hath rule and power over us, and maketh us the servants of sin. For therfore the power of the lawe is called an exactor or oppressor, 
Why the power of the draw is called an oppressor.  for that it doth always require obedience of us, and leaveth no peace or quietness to the conscience, by reason of such exaction and requiring of obedience. When as therefore wee are able neither to satisfy such exaction, nor to yield due obedience, it by and by bringeth us under sin, and pronounceth us the servants of sin, and sin doth incontinentlye deliver us unto death. Then as bondslaves wee are in subiection and thraldom under death, sin, and the lawe, 
From whenc● Esay boroweth his speech.  that is under the yoke of the burden, under the rod of the shoulder, and under the staff of the oppressor. We see here how Esay hath borrowed his speech either from a keeper of horses, or from some cruel tyrant, for the burden, rod, and staff, are things ready for the miserable beast. now we would willingly be released from this burden, but we are held captive under the yoke, that is, we are so under the power and dominion of death, that we are compelled to bear the burden therof, and to be subject unto it. We desire also to be delivered from the rod, but it lieth always upon us, which rod is the power and dominion of Sin, which perforce holdeth us subject unto it. We do moreover most earnestly wish to be set free from the staff, but the oppressor is at hand, and will not suffer that, which oppressor is, the voice and strength of the Lawe.  
Thus we haue heard what Esay meaneth by these three, that it is not in our power to break them, but that we are compelled to be subject to them, and to bear their dominion, and obey the rule which they haue over vs. Hereof now it followeth, that we are able to do no good, but onely all kind of evil, 
We ●●e able to do nothing that is good, but Christ doth al for vs.  and that wee haue no free will. For it is Christ, who alone overcometh these by himself for all us, and divideth rich spoils, that we being ●eliuered and set at liberty, might praise and extol him with all ioy and quietness. Of this christ the prophet saith: Thou hast broken, &c. But how doth he break them? so, that they must needs cease to bear rule any more, as paul saith of death: 1. Cor. 15. The last enemy that shal be destroyed is Death. As for Sin, it ruleth no more over vs. But how is the lawe broken? Sin and Death, haue lost their strength and power, as we haue said, so that they cannot any more hurt us, neither hold us any longer under their power and rule, but they must of necessity utterly cease, and be brought to nothing. Now the lawe is so broken, that it doth no more urge us, 
how the draw is broken.  for we are made free from the exaction and urging therof, inasmuch as we satisfy it clothe christ our Lord and saviour, by whose grace wee now live, and by the spirit do freely, whatsoever the law will exact or require of vs. wherefore we haue now no more need of any lawe. For as much as it ceaseth to exact or require any more of us, all the power, rule, and cause thereof are taken away, and now we so lead our life, as they that are without the lawe and ignorant therof: even as a man that is in good health, liveth, eateth, and drinketh without any lawe and exaction, so that he hath no need of any lawe hereunto, whereof I haue else-where entreated more at large. It followeth moreover in the text:   
As in the day of Midian. 
It is expedient here to haue in remenbrance that notable and most excellent history written in the book of Iudges Chap. 6. and 7. how the Midianites, the Amalechites, and they which came from the East, destroyed the country of Israel, and put the Israelits to flight, and how Gedeon at the commandment of God, overcame thē without the sword with only trumpets and lamps, so that they were slain and put to flight by wounding one an other, and by their own sword. 
The victory of Gedeon mentioned in the 7. of Iudges a figure of Christes victory.  For this victory is a type or figure of the victory of christ, which he hath obtained over these three enemies, and which al Christians even at this day do with him, without help of the sword, maintain, being gotten. Now Esay would therefore take that deed for an example, that he might show with what power christ hath overcome and conquered those enemies. The history is more large than that it can be either rehearsed or expressed in few words, wherefore let him that is desirous to know it, read it in the book of Iudges. 
The sum of the history concerning Gedeons victory.  Howbeit the sum thereof is this: that Gedeon obtained so great a victory, so great triumph, with a very small power and strength. For his Citizens and brethren hated him, being angry and offended with him because he had destroyed the altar of Baal, when as notwithstanding they ought to haue been chief doers thereof with him. Two and twenty thousand men also of his army went from him, and afterward ten thousand, so that at the last onely three hundred remained with him, with which he must overcome the host of his enemies, which notwithstanding consisted of a hundred thirty and five thousand men, very well prepared to battle. his heart in this case might a thousand times haue despaired, and been hardened that he could not believe. For what was so little and small a power against so great a force and strength? nothing at al. How many thinkest thou did mock him and laugh at him, as the Citizens of Sucoth and Phanuel, as being out of his wit, which would attempt things that seemed so unpossible, and bring men into peril and danger with him? His hart might then haue said as Saint paul said. 2. Cor. 12. When I am weak, then am I strong: for the Lords power is made perfect through weakness. Such a faith discomfited the Midianites without the sword. So Christ was counted weak and mocked in his passion, 
The victory of Christ conferred with the victory of Gedeon.  and it appeared and was judged a thing unpossible and incredible, that he could thereby bring any thing to pass. nevertheless, in such weakness he obtained the victory against Death, sin, the Law, Hell, and whatsoever evil, without all mans power and weapons, even as Gedeon got the victory over those three people. And as Gedeon was the first and chief in overcoming the Midianites, and after him the three hundred men, so Christ is the first that hath overcome sin and Death, whom al Christians do daily follow, doing the same with him. whereas the Midianits were compelled to slay themselves with their own sword, it signifieth that Death, which went about to kill Christ, hath by that very same means destroyed itself. For christ rose again, and in his death swallowed up Death. So sins that were laid vpon him, 
Christ hath prevailed against death, sin and the law.  judged him to die, and were the sting of death, but his innocency was greater than them, and by sin he condemned sin, as it is said Rom 8. so that sin could not prevail in him, but was of him conquered and abolished. The lawe also urged him, and made him a sinner, in as much as he was under it, and according to the sentence thereof, he was as much accursed as al other that are hanged on tree. Gal. 3. Howbeit he by his obedience satisfied the lawe, and hath thereby delivered us from the curse thereof, so that it can no more exact of us, or condemn vs. To declare what the other things in this history do signify, it would almost make a proper volume, so plentiful and goodly a history it is: but we will here treat only of that chief allegory which concerneth Christ according to the meaning of Esay.   
And truly every battle of the warrior is with noise, and with tumbling of garments in blood: but this shal be with burning and consuming of fire. 
That christ obtained his victory without the sword& bodily power, the Prophet hath already declared by the example of Gedeon: now he prophesyeth that there shal be a new maner of making war in the kingdom of Christ, whereas no outward or bodily war shalbe made, neither shal one fight for another, for every one must for himself through faith and the spirit, overcome death, sin,& the lawe, like unto Christ, neither must any repose his hope in any other than in Christ alone. every one must stand for himself, for as much as it can not be known, who believeth, and who believeth not. 
The fight of Christians.  Wherefore the fight in Christianitye is altogether sulphuroous, where one Christian must fight against the divels, against the whole world, against Death, sin, and the Lawe, and obtain the victory. The meaning therefore of Esay here is this: There shall not be such war among Christians, as is made with tumult& weapons, wherein blood is shed, and garments are made bloody, but there shalbe a spiritual war, so that he meaneth the same here that he doth in his 2. and 11. chapiters, where he saieth: One shall not any more lift up a weapon against another, neither shall they learn to fight from henceforth, but they shall break their swords into mattocks, and their spears to make scythes. For the kingdom of christ shall be a kingdom of peace, as it followeth.  
now when as the prophet saith every battle of the warrior is with noise, and with tumbling of garments in the blood &c. he hath respect unto two sorts of battels, 
Two sorts of battels.  whereof one is made with slaughter and crying, with tumult and violence, and on both sides with shedding of blood, and this is a carnal battle. The other with sustaining, suffering, and nothing moving himself, no not so much as by opening his mouth, like unto the sheep that is brought to the slaughter. For by those words: The battle of the warrior is with noise, he declareth and setteth before our eyes as it were the very slaughter, where all things are in a tumult and uproar: here the drum, there the trumpet is heard: here is crying, there is great neyghing of horses: here one kind of noise is heard, there an other: here shineth the sword, there glistereth the spear, and weapons full fiercely together: here at the last blood runneth down their garment, and al things appear horrible and dreadful. But such violent stir and making of war shall not be among Christians, for all these things shall be wasted and consumed by the fire of the spirit, so that nothing shall remain among them but only peace. 
christian imitate their head Christ in patient suffering.  If there shall be contention they shall not raise it, but they shall patiently suffer it being raised of others, so imitating their head Christ, who also hath made war spiritually, that being quiet outwardly, he might bear patiently that whatsoever, wherewith he was hurt, and yet notwithstanding he got the victory over all, and overcame death, satan, Hel, and whatsoever evil. neither is there any cause that we should marvel at this manner of speech, whereas the prophet saith that such corporal war shall be burned and consumed with fire. For by these words he will declare howe and by what means this outward war must bee taken away from among Christians.  
Wherein he plainly followeth david, who of the same things saith also in this sort, psalm. 46. Come and behold the works of the Lord, what desolations he hath made in the earth. He breaketh the bow, and cutteth the spear, and burneth the chariots with fire. The fire whatsoever it burneth, it so consumeth it, that it cometh no more, so can neither the water, nor air, nor any other creature do, if any thing must be thoroughly purged and purified, fire is used thereunto, so that God himself shall purge and purifye the whole world, 
The force of the fire to purge& purify.  in the last day with fire. After the same sort the fire of the holy ghost, that is Christian love, must utterly take away and abolish all war and the causes of making war, so that there shall no more war, nor causes therof remain, neither for ever any come again.  
Not that warres and contentions are inhibited by commandment, 
Wars are not quiter taken away, neither can be.  or quiter taken from among men, for that is not so, neither can bee, foras much as the minds of men that are given to war and contention, are not changed.  
There is always sound time and place for contention and war, until such time as power can inhibit it. Wherefore in worldly administration and policy, war and contentions can not either be consumed with fire, or quiter taken away, so that peace should be sure and continual, according as it is said: I can hope for peace no longer than my neighbour will permit. Howbeit this is an excellent mean to keep continual peace, 
How Christ taketh away al occasion of war in his kingdom.  which Christ useth in his kingdom, namely whereas he maketh the heartes of one affection, neither doth repress the hand only,& take away weapons by commandment or force, but altereth& changeth the mind that is given to war and contention. which when he hath done, he hath mightily pretended and taken away the cause of fighting and using weapons. For why should Christians make war and contend, when as they are so affencted, that they will al patiently suffer all things one of an other, when they will willingly leave goods, honour, body and life, if occasion so require.  

The magistrate must fight for the defence of the subiects.  So they haue no cause to make war. In deed the Magistrate must fight, that he may defend the goods, honour, and bodies of the Subiectes, and preserve them in peace, and for this cause is there war, but not among Christians. Howbeit how it is lawful for one to fight for an other, I haue sufficiently declared in my book which is entitled. Of the higher powers of the world.   
For unto us a child is born, and unto us a son is given. 
esay now declareth and setteth forth unto us the ruler and King of this kingdom: who surely is a wonderful King, and doth great and wonderful things, whereof mention hath been made before, that he overcometh death, sin, and the lawe, that he ruleth without the sword, and replenisheth the world with joy. For Esay doth here manifestly affirm, that all these things therefore come to pass, for that unto us a child is born, and unto us a son is given. As if he said: by that child and Son all these things are done, he is the mean whereby they are performed. And in this text the words unto us, are diligently to be marked, 
The words unto us, are of great force, and to be thoroughly of us considered  as wherein much consisteth. whatsoever children are born, they are born either to themselves or to their parentes: but this child alone hath this goodly title, and herein excelleth the rest, that he is born unto us, unto us, unto us, even unto us saith the prophet. He is the child of us all, he came into the world for our commodity and profit: for there was no need that he should be born for his own sake. Wherefore whatsoever he is, whatsoever he hath and worketh from his nativity, or after the taking of his humane nature, it both is, and is called ours, he serveth us therein, that it may be for our salvation and blessedness. The words, unto us, require onely a firm faith. For although he were born a thousand times and a thousand times again, and were not born unto us, nor were made ours, we should be nothing profited or holpen thereby, for what doth it profit or avail us, that so many thousands of men haue been born from the beginning of the world, and are daily yet born?  
Let us now mark the words of the prophet, and consider the person of this King, and howe fit words the prophet useth, and howe orderly he placeth them.  
first, whereas he saith: 
Christ born very and natural man.  a child is born, it is as much as if he said, very and natural man. For the word Ieled, which he here useth, signifieth among the Hebrewes an infant or child newly born, as he came from the mother. Whereby is confirmed, that Christ is very natural man, born of a woman, who hath flesh, blood, bones, marrow, skin, hair, who liveth, walketh, standeth,& behaveth himself like unto another man, yet so, that herein he differeth from al other, that he is born without sin. For as these words of the Prophet which we haue now in hand, do prove him to be born very natural man, so the words that go before, 
Christ born without ●●nne.  do prove him to be born without al spot or blemish of sin, as where esay saith that he hath broken the burden, the rod, and the staff, that is, sin, death, and the lawe. For it was not meet that he should be born in sin, who should destroy sin, and subdue it to himself, otherwise sin would haue broken him rather, and made him subject to it own power, as it doth all other men that are born. It is most certain therefore that this child is natural man, and yet notwithstanding innocent and holy, and that all whatsoever he hath and doth is ours. For whereas he is holy, 
The innocency and holiness of Christ, is ours.  whereas he is innocent, that holiness and innocency is ours, even as well as if we possessed it, for as much as he is born unto us: and therewith are wee adorned and clothed before God, as with our apparel which is given unto us, if wee believe it to be so. We are innocent therefore, and holy in the innocency and holinesse of this child.  
He is also a son, and given unto vs. He saith not that he is a son born, but given. Which words surely are most sweet and comfortable: He calleth him a son, whereby he proveth this King to be not onely Man, but very natural God also. He must needs be another maner of son than are the sons of al others, 
christ very God.  forasmuch as he must do so great things as are spoken of before: If so be that al the sons of al men whatsoever, were made ours, yet it would profit us nothing, seeing that among them al there is not so much as one, who is not under the power of sin, death, and the law. Whereas therfore this son should abolish death, sin, and the lawe, it is necessary that he be endowed with divine power, especially seeing that he must do it, not for his own sake but for ours, inasmuch as he is given unto vs. 
How Christ was born of a woman, yet not of the corrupt seed and nature of man.  For to redeem others from sins, death,& the lawe, is the very power of God. Now if he be a Son and God, al things are in his power, and he is equal to God. Howbeit that divinity was not born unto us, neither hath he it for our cause: he hath received it of the father from everlasting for himself, notwithstanding it is given unto us, that it is also ours. Which if it be ours, what then remaineth that is not oures? as paul saith Rom. 8. Seing that God hath given his son for us to death, howe shall he not with him give us all things also?  
now then we know the person of this king, that he is very God and Man, born also of a virgin. For whatsoever is born of man and woman, is subject to sin, as it is said joh. 3. That which is born of the flesh is flesh. Forasmuch therefore as he should abolish sin and death, it behoved that he should not bee born, 
That is, of the corrupt seed& nature of man.  of flesh and blood, and yet notwithstanding should bee born very natural man, as Esay here saith: unto us a child is born. Here it was necessary that a mean should be found out& had, that he should both be born of a woman,& yet notwithstanding not be born of flesh. which thing came to pass after this sort: His mother was conceived with child not by the power& proper nature of the flesh, but above the course and custom of nature, by the special virtue and power of the holy ghost, that is, his mother was a virgin, and became with child without the natural copulation of man: which we confess in our Créede: which was conceived by the holy Ghost &c. Forasmuch therefore as he became man without sin having power over syn, whom syn could not at any time, even from the first instant of his humanity, subdue to itself, it was not a thing unworthy, that he should be also the son of God: For neither could it be that the son of God should be under syn, otherwise God himself should haue become a sinner, and needed a redeemer as well as we. Who then should haue holpen us?   
And the government is vpon his shoulder. 
The kingdom of Christ is his Christians, 
The kingdom of christ what it is, and why it is said to lie upon his shoulder.  as it is said. 1. Pet. 2. Ye are a chosen Generation, a royal priesthood. And Psal. 2. I will give thee the heathen for thine inheritance. And not a few such sentences there are in the scripture. Such a kingdom Esay affirmeth to lie upon his shoulder: first therfore, for that he hath laid us and our sins upon himself, and hath born them on the cross, as it is said. 1. Pet. 2. Who his own self bare our sins in his body on the three. And John 1. Behold that lamb of God, which taketh away the sins of the world. And Luke. 10. The Samaritan put the man that was half dead vpon his own beast. moreover he is the shepherd, which on his shoulders bringeth home the lost sheep.  
hereof now thou mayst easily perceive, 
Most comfortable to Christians, that christ beareth hi● kingdom on his shoulder.  how sweet, how comfortable and amiable words they are, when as Esay saith: The government is upon his shoulder. He saith not that his kingdom is at jerusalem, Syria, Asia, India, or in any place of the world, but he saith that it lieth vpon his shoulder. wheresoever he is, there is his kingdom wholly free, tied neither to any place, time, nor person, but to himself alone. moreover he beareth it with all the infirmities therof, even as a father doth his children, and a shepherd the lamb, neither doth he cast it off because of sin, but doth minister unto it help and remedy. For his kingdom is a kingdom of Grace, a kingdom of help, a kingdom of consolation for al miserable synners. And surely it is a strange and marvelous kind of speech, when as it is said, that he beareth his kingdom vpon his shoulder, and notwithstanding it must be in the whole world. For in all Countries his kingdom must be governed by the gospel, and yet must every where be born of him upon his shoulder. The Princes of this world suffer themselves to be born and carried of their kingdom, but this king doth lift up, bear, guide, place in safety, and direct them that bee his. Which is done no otherwise than after this sort: He did bear us al together vpon the cross, 
how Christ beareth his kingdom on his shoulder.  and now he beareth us by the gospel, that is, he is preached that he did then bear us, and obtained for us remission and pardon of our sins, both paste, present, and to come. O what a goodly title is this? Howe full of comfort is this worthy saying spoken of christ, that he beareth his kingdom vpon his shoulder? The same meaning hath that which Moses singeth in his hymn. Deut. 32. that God hath born the people of Israell upon his shoulders, that is, he hath dealt with them as with infants, he hath brought them up, nourished them, hath born their manners and conditions,& hath holpen& succoured thē &c. even as Christ hath done also unto vs. Therfore also the prophet saith that the rule or government lieth vpon his shoulder, that he may give us to understand that it is a kingdom of Faith. For we see his back parts behind, we do not behold his face before, as he himself saith unto Moses Exod. 33. Thou mayst not see my face, but my back part thou shalt see when I pass away. So Paul also saith. 1. Cor. 13. now we see through a glass darkly, but then shal wee see face to face. he beareth us therefore in faith, so that although we see him not, yet we feel his power, whereby he beareth, delivereth, helpeth and preserveth vs.  
It followeth now concerning his name.   
And his name shal be●●alled peel, Iogetz, El, Gibbor, Abigud, Sarsalom. 
The prophet giveth six names to this king, 
six names attributed to the king christ.  which may thus be interpnted out of the Hebrew: moil, Counsell●r, Strong, Valiant, always a Father, the prince of Peace. Howbeit thou must not think that he must be so name or called according to his person, as we call another by his name. For it should be too long a multiplying of words, if as often as he should bee called, these six names should bee rehearsed. But they are names which are to be openly reported of him, to be praised and extolled, because of his noble acts, works and office. For the hebrew text may be interpnted thus: And his name shal be openly reported &c. for to name, to call, to make open report of, are signified by one word among the Hebrewes: As david is called meek, humble, warlike, wise. And by such names are shewed the goodly virtues, the most excellent deeds, and most commendable conditions and qualities, by which they are known and severed from others, which kind of names wee call commonly surnames, which are added to the proper name. As there are very many whom their parents haue caused to be name Peter: But when as it is said thus: Peter the Apostle of christ who by his death hath glorified christ, a surname is given unto him of his vertue● of his office, of his quality or condition. So we may find many, to whom this name John is given: but if it bee said, John the writer, then he is called so because of his office: Howbe●t the Hebrewes call as well by the surname as by the proper name. There are names also of praise, as God is called good, merciful, the judge of the miserable, a helper in extreme distress and trouble, the father of orphans, and by many such names.  

Pel●, unsuccessful.  
The first name declareth, 
What the fi●ste name of this king declareth.  how this king behaveth himself in governing his kingdom, giuing us to understand that he worketh so wonderful& ra●e things, that they exceed all reason, nature, and wised●me, neither can be com●rehended by any capacity of mans wit or understanding. And why so? for that he governeth us as he was governed of the father, that he might be made as it is said Psal. 118. The same ston which the builders refused is become the head ston of the corner, This is the lords doing, 
How and wherein christ hath wonderfullye behaved himself.  and it is marvelous in our eyes. Was not that a wonderful thing, that when he would enter into life, he suffered death? and when he prepared to go to the glory of the father, he suffered all reproach, and was most shamefully fastened on the cross, between .2. thieves? and when he should increase the people, and bring all the world under his power, even his own people revolted from him, so that they did not only deny him, but betray him, sell him, deliver him to death, crucify and revile him? Are not these most great and most wonderful things? could it seem possible, that a ston cast down so low, should become the head ston of the corner? And that I may speak at once: There was never any thing heard or seemed more foolish, never any thing more unpossible, never any thing more unlike to come to pass, than that a man which suffered death, should not only live, but bee a distributor of life, and a raiser up of the dead: so that death was subdued to the power of him whom it did slay, and was on the other side slain of him. moreover seemed it not a thing wonderful, that he should become the king of glory, whom his own people did forsake, betray, persecute, slay and shamefully revile and rail vpon? And such other as innumerable so unspeakable wonders there are which he hath wrought, howbeit wee are accustomend to hea●e them daily, whereupon it cometh that we do not wonder or marvell at them For we do not way them with ourselves, neither do earnestly beleeue, otherwise we would wonder at them without ceasing. 
how Christ dealeth lawfully with them that be his.  After the same sort dealeth he with thē that be his, that is, with his kingdom. A King of this world doth so rule, that he draweth his people to himself,& removeth from him strangers or enemies: but this King quiter contrary leaving his own people the Iewes, receiveth the Gentiles his enemies, making judaism utterly decay and come to confusion, and adding to his kingdom the Gentiles through the whole world. What would men say of that Pr●nce, who having forsoken his own people, should let his enemy come into his country, and receive and entertain him, and yet notwithstanding would allege that he did very well govern the common weal? Would they not judge him beside himself, mad, and foolish? as indeed he should be, if he should govern a worldly common weal after this sort. The king Christ moreover, whom he will justify, him he maketh first to aclowledge himself a miserable sinner: whom he will due with wisdom, him he first maketh foolish: whom he will strengthen, him he first maketh weak: whom he will quicken, him he thrusteth into the laws of death: whom he will lift up to heaven, him he casteth down to hell, and so in the rest: whom he will bring to honor, to blessedness, to high and great dominion and rule, him he first bringeth to dishonour, and condemneth him as a slave,& abject, and of no estimation. hereunto is agreeable the saying of our saviour: The first shal be last: He that will be greater, shal be less: he that thinketh to go before shal follow behind. This therfore is a very marvelous& strange king, who is then next, when he is farthest off, and thē farther off, when he seemeth next. 
Why we haue not the unsuccessful doings of christ, in gre●t admiration.  But that we do not marvel hereat, it is easy to show the cause, even for that we do not try it,& are unexperienced herein: we hear these things daily, and daily repeat them in words, until we bee cloyed and weary, but we never come to deeds. But they that are exercised in them, do throughly understand& perceive how exceeding marvelous they are,& how rightly this king is called wonderful. And in sum, is therfore also wonderful, for that his kingdom& the government therof consisteth both in affliction,& in mortifying the old Adam, neither will he allow of it as good, whatsoever the Adam shal do, know or learn.   

Iogetz, counselor.  

The meaning of the second name what it is.  How this king assisteth us in affliction and the cross, least we should despair or perish, the second name declareth. And in this assisting of us, he marueilouslye dealeth with vs. For he doth not so assist us as the world& the old Adam do, as christ saieth joh. 14. Peace I leave with you, my Peace I give v●to you: not as the world giveth gi●e I unto you. For in the world ye shal haue tribulation, but in me ye shal haue peace. The world doth so assist, that it flieth affliction& trouble, or by force defendeth itself, that it may be preserved from trouble, for it useth fleshly power ther-against or doth unwillingly bear that which it is compelled to bear. But christ leaveth them that be his in trouble, 
how christ assisteth and counseleth them that 〈◇〉 his.  and assisteth thē by his word without bodily power or strength as Esay saith, Chap. 50. The L●rd God hath given me a will learned tongue, so that I with words can comfort them that are troubled Such words they are whereby we receive comfort in affliction and trouble. Wherefore Christ is worthily called a counselor So he gave counsel to his disciples joh. 16. Be of good c●e●re, I haue overcome the world. And again: Le●te not your heart be troubled& ●. And al that sermon after his supper at his farewell, what is it else but only counsels& words full of comfort in afflictions? So they that be Christes do say, that which is written psal. 16: The Lord hath give me counsel. And, The Lord giveth understanding, &c. That is, in affliction& trouble he leaveth me destitute of the aid& help of man, but he doth not leave me destitute of counsel& understanding how I ought to behave myself in thē. 
In the kingdom of christ counsel& comfort are given by the worde of God.  So then it is that in the kingdom of Christ we are governed by the only word of God, which is of that power, that it is thoroughly able to give both counsel& comfort. Which power no other king hath. For when they are by the force of war over come, and their land is destroyed, then is leste neither counsel nor comfort. For this is their consolation, when they haue store of goods& treasure, when they haue the superiority, when their honor and estimation flourisheth. But in the kingdom of christ then counsel and comfort are best given when all things are in ●a●nen able case and seem past recovery. And here is need of Faith. For it is the counsel of Faith, forasmuch as it cometh when there seems to bee no hope left, so that we do hope only in that which is hi●den from vs. For who were able to stand, if the lord according to his first name shoul●e deal so wonderfully with us, that we should haue nothing, whereunto we might trust. wherefore it is needful that there bee some word at the least left, which may minister unto us counsel and consolation. Wherefore in a sum he is therefore called a counsellor, for that by the Gospel he comforteth them that be his, being oppressed with al kind of tribulation, 
christ why he is called a counsellor.  and destitute of all help.   

El, Strong.  
The word El among the hebrews, is attributed to God,& God is oftentimes in many places called El. whereupon some do resō against jews, that Christ is god, and bring forth for ●heir proof this saying of Esay. But the jews seeking here shi●●es and means to answer, do def●nde themselves, as I will briefly declare. because the word El is not in the Scriptures attributed to God alone, neither of it own nature signifieth God, it can not necessary be concluded, that it ought in this place to be taken only and sim●ly for God, even as though God be called good and just, it can not thereof be gathered, that these words, good and just, if they be red any where in the Scriptures, should, and must of necessity signify God, for that both of them are applied both to God, and also to many other things.  
Wherefore for as much as Esay speaketh here of those names, which declare, not the person of Christ, but his office, and the nature of his kingdom, and for that also we ought to haue far more certain places of Scripture to confirm the divinity of Christ, I will not go from the natural signification of the word, 
El which is the third name what it signifieth properly.  but will declare what it signifieth properly. According to the nature therof therfore it signifieth nothing else but power or strength, as i● is manifest Deut. 28. where Moses speaketh of the plague that should come vpon the jews& saith: Ther shal be no El in thy hands, which we interpret thus: There shal be no power, no strength, no ability in thy hands, whereby thou shalt be able to deliver or defend thyself from so great a plague.  
His strength therfore declareth, how effectual his counsel is, according as we Germans in over native speech join counsel and help together. For where there is counsel alone, 
Christ addeth power and strength to his counsel& comfort.  there are words only, without any doing. But christ beside that he doth refresh and comsort us by the word of the gospel, doth give us power and strength also to believe it,& firmly to abide& persouer in it, so that at the last we do overcome& triumph having obtained the victory. For this is not the counsel of Christ that when he hath marueylouslye brought us into trouble& affliction, we should stil remain therein,& stand content with his counsel& word only, looking for nothing else. No he will not haue us do so. His counsel& word must be present so long as tentation continueth, that they may uphold and comfort us, least we should be utterly cast down. But at the last affection must cease,& by our patience trouble must be overcome& ended. whereof let Paul be an example unto thee: How often did he stick in the jaws of the Lion, that is in al kind of tribulation? but by what means doth he provide for himself by what means doth he comfort himself? even by the counsel& word of God,& at the last passeth through,& obtaineth the victory, as he describeth at large in the latter Epistle to the Corinthians. chap. 11. So it may be also that we shalbe troubled with diuers sorts of tribulations, 
P●le is the ●●st name, and signifieth moil. log t● is the second name& signifieth counsellor.  one always following another,& many sometimes coming together, on while sin,& otherwhile death, the world and Satan &c. All which are works under peel. In al these Iogets is at hand, who so comforteth us both with his counsel and word, that we are able to bear them.  
At the last he bringeth the matter to an end, and taking away troubles and afflictions, causeth tranquilitie and quietness, that we having enjoyed the victory may triumph, as paul saith: Blessed be G●d, 
2. Cor. 2.14.  which always maketh us to triumph in Christ. For he is called strong, neither can he give counsel and comfort only, but is able to help also in extreme distress& trouble. He is of abilitye sufficient, he is endued with power and strength, he is a rock, so that even the gates of Hell are not able to prevail against vs.   

Gibbort, Valiant.  
In most goodly order these names follow one an other, and agree together, even as the case standeth in the kingdom of Christ. For first is the old Adam mortified by suffering al kind of affliction and tribulation. Howbeit here is need of counsel and comfort by the word: neither is yet such coumsel& comfort sufficient, unless there be also power& strength, whereby we may be able to avoyde perils: and here is the midst of the names. Wherefore it is manifest and plain, that he hath these three names given him for our sake, and not because of his own person. And by these three names we are governed, renewed, preserved and defended. now howe he assaileth and setteth vpon his enemies, 
What the fourth name declareth. & how he dealeth with them, the fourth name declareth. For he is the true Prince, he is the true lord who hath regard to his land and people, prepareth and setteth them in order, and then assaileth the enemy, and amplifyeth the bounds of his Empire. These things again are done after a wonderful sort, for whatsoever is in this king, it must needs be all wonderful, according to the signification of the first name. He wonderfully slayeth, he wonderfully giveth counsel, and comforteth, he wonderfully helpeth us to be conquerors, and to enjoy the victory, al which come unto us in aff●iction, tribulation, and when strength faileth vs. For he is a valiant captain, and expert in war, yea a puissant and mighty champion, yet without sword and warlike weapons, according as saint paul saith: 
2. Cor. 10.4.  The weapons of our warfare are not carnal, but mighty through God, It is said also Psal. 110. Be thou ruler in the midst of thine enemies. And Psal. 45. Thine arrows are sharp, and the people shal be subdued unto thee in the midst among the kings enemies.  

The adjoins of Christ.  Al which he doth by the holy Gospel. For his sword, his arrows and weapons are the gospel, whereby he breaketh and overthroweth al the understanding, wisdom, reason, virtue and holiness of the world. Is not this a wonderful thing, to use no weapon but the word, and without all force of weapon, yea by much suffering and affliction to overcome the world? And not only to overcome the world, but to defend himself, also, and resist the heresies and errors of al whatsoever,& at the last to overthrow them,& to get the superiority: which no king in the earth is able to perform for the word of an earthly king is of less force& power, than that it is able to do so great things: he must deal by power& strength. hereunto pertaineth that similitude which is in the. 11 chap, of Luke, that a strong man possesseth his house in peace until a strong●r than he coming vpon him, overcometh him, 
Christ how he maketh war and overcometh by the word. & taketh away all his goods,& divideth the spoils. This is that victorious champion, of whom Esay foretelleth in this place that his name shall be Gibbor. Howbeit thus to make war& to obtain the victory, is surely both hard and notable. First he toucheth the heart by the word, for he maketh it to be preached, that al works, wisdom and reason of men are nothing else but sin before God. Whereby at once falleth all holiness, wisdom, power, riches, and whatsoever the world hath. For then arrogancy is taken away,& man is compelled to despair of himself,& to yield himself and confess it to be so. now when the heart dispaireth and is overcome, howe can a man ●efende himself, or how shal he fight? But they that are not yet cast down in m●nde, neither yet apply themselves to the gospel, with these this noble champion hath continual war by the word, until he either overcome them, or deliver them to the iudgement of God.  
After this sort the Apostles did boldly fight and strike with the word of God, there where satan with his kingdom thronged most, and was most strong and mighty, and plucked away not a few from him, so wasting and destroying his kingdom through the whole world, as we read in the acts of the Apostles, that paul did wrestle and fight valiantly with satan, and always overcome. hereupon he calleth the preaching of the word striving, wrestling and sightyng &c. So do we Christians at this day, even until the last day, that we may deliver many men from Satan, 
Christians are in continual war with Satan& his kingdom.  and pull them out of his jaws. For we count not this sufficient, that we ourselves are holpen, and haue obtained strength: but we do also serve the valiant& mighty champion Christ, that he may win many by us,& his kingdom may be multiplied. wherefore a Christian is prepared, that he is daily ready to battle, and to fight with the enemy. So that God is even for this cause called the God of Zebaoth, that is the god of Hostes, in the writings of the Prophets. For he is the true captain of war, for his word can not be idle, he courageously setteth vpon Satan and the world, which satan not abiding, doth boldly resist: he raiseth up heresies and schisms: he stirreth up the princes& mighty of the world to fight on his part. Then is there a most fierce conflict and fight, he that is overcome, is overcome. But where the word of God is not, 
where the word of God is not there Satan reigneth in peace.  the war ceaseth, and Satan possesseth his kingdom in peace as he was wont before, and there he remaineth being seven times worse than before. Mat 12.   

Abigad, always a father.  

What is declared by the fi●te& sixth names.  The fifte and sixth names declare almost the reward and good that shal come unto them which are in the kingdom of Christ. I would willingly haue translated it everlasting or e ernall father, and I might well so haue done, but it is so, that God the father and not christ is usually understood by this name.  
Now God the father is therfore called an eternal father, for that he is eternal and liveth for ever in respect of his person and substance: But this king must be therefore called an eternal or everlasting father, for that he is so because of us and for our sake, as I haue before mentioned, that al these six names are attributed unto him for our sake, and because of his office, not because of his person. 
Why Christ is called an everlasting father.  wherefore Christ is therfore called an everlasting father in his kingdom, for that he doth always,& for ever show himself fatherly to us,& bring us up, and nourish us as children. I could therefore find no better way whereby to express it, than if I should say. Always a father, for as much as he always& for ever behaveth himself fatherly toward vs. Howbeit this is true: i● he must show himself a father unto us for ever, it is necessary that for himself also he live for ever. For a carnal father, although he behaveth himself fatherly toward his children, yet he can not do that very long, for he must at the last die, and leave his children behind him, wherefore he neither can be, nor be called, always a father. He may be called a father for a little while, for that he is certain of his life no longer than a moment onely. But this king doth never die, neither leave children behind him, but keepeth them altogether before himself, that they may enjoy everlasting life with him. 
How Christ is a father to them that be his.  Whereas he is called a father, it giveth us to understand, that he doth not only bring up thē that be his, but doth also nourish, cloth, instruct and chastise them, and hath a care over them, and prepareth for them an inheritance. moreover if they offend, he doth fatherly correct them, not cast them off, even as he that is a father according to the flesh, doth bring up his child, correcteth him, hath a care over him, loveth& keepeth him,& doth not therfore cast him off, if he be vnclean, scabbed, or otherwise weak. christ dealeth much more so with them that be his, and that for ever, here by faith and imperfection, in the world to come by revelation and perfection. And to be brief. This name signifieth unto us that, whereof Paul speaketh Rom. 5. We rejoice in tribulations, knowing that trib●lation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. For when as Christians are thoroughly exercised with the former names, namely with affliction, consolation, fight and victory against sin, by al them they obtain a sure confidence in God, that they are the sons of God, and shal never bee forsaken. such hope is the work and fruit of this name, that through many exercises they may obtain the heartes of sons toward God, and God may inwardlye wax so sweet, and become so amiable unto them, that no fear, but only rejoicing and confidence in God may be left unto them. Now for as much as so great things are brought to pass by Christ in his kingdom, he is worthily called always a father.  
This name is a special comfort in extreme anguish of death, 
Comfort in the anguish of death.  that we should not be discouraged or despair, but should know whither we must go. For there is a fit place prepared to receive us, for we go out of the body into the hands of the father, yea into the bosom of the father. neither need we fear that we shal fall into the snare of the tormentor or of Satan, Christ is ready as an everlasting father, and looketh for us, that he may receive vs. Who then will be afraid of so sweet and gentle a father, who so louinglye and carefully regardeth us? We shall safely and certainly pass out of this life into another. happy were we if we did believe these things as without al doubt they are true. 
Vnchristiā sayings of some that will seem Christians.  wherefore those sayings of some Christians are not good: I live, but I cannot tel how long: I shal die, but I cannot tel when: I go hence, but I can not tel whither: I marvell howe I can be so merry. Let al Infidels say so, with whom these sayings are true: as for a true Christian, he knoweth very well whither he goeth, namely, into the bosom of the father. It is not unknown to him, howe long he shal live, and when he shal die. For he hath already put of this life, and is dead to the world, loathing& detesting this life, wherefore it is marvel if he be not merry and joyful. And it is as much marvel if he doth not rejoice, as it is that an ungodly man can rejoice. For as the heart of the ungodly never feeleth true joy, so sorrow never pierceth the heart of a true Christian.   

Sarsalo●, The prince of peace.  
He giveth not such peace as the world giveth, 
What kind of peace this prince of peace giveth  otherwise the former names should be to no effect, where he is called wonderful, counsellor and strong, but he giveth peace before God in the conscience. Which peace increaseth more& more, and is so much the surer, by howe much the cross is more vehement, and greater, that we may feel ourselves to be sons,& aclowledge our everlasting father, whereby we may be sure& certain of his grace, and haue bold access to him being most loving toward vs. In howe goodly an order do these six names follow one an other? first the three former declare howe Christ directeth& ruleth us in affliction for ourselves& toward ourselves. Secondly the 4. name sheweth how he governeth us, that we may fight strongly against others. Lastly the three lat●er names give to understand howe he governeth us toward himself. In the former part● is only affliction and anguish, in the second only labour, and in the third only rest, peace and ioy. For he that suffereth, is oppressed with grief and tribulation: he that fighteth, endureth labour: and he that resteth, enjoyeth peace. This is the true Salomon, the true maker of peace, who is rich in peace, and enricheth not with frail and transitory peace, but with spiritual and eternal peace, yea& that in the midst of contention and war. For these six names with their works are together incident to a Christian, and together in him, neither can one be separated from another.  

What it is to be a Prince of peace.  neither is he simplye called peaceable, as Salomon, but the prince of peace, so that peace is in his hand as in a Princes or lords: who is so mighty to maintain peace in his kingdom, that he importeth it to all them that be his, so that none is able to break or take it away, who doth most excellently and safely conduct and preserve us against satan, death, sin and al the gates of Hell, so that sin is not able to terrify us before God, his iudgement and wrath cannot light upon us, Satan and death cannot prevail against us or hurt vs. This is to be a lord or Prince of peace in deed. The Princes of this world also do keep their common weal in quietness and peace, but they are oftentimes deceived, forasmuch as they are not able every hour and every moment in every place to keep watch, and on every side to prohibit and let troubles, that they do not arise. Wherefore they are called peaceable perhaps and rich in peace: 
Princes of this world cannot bee called princes of Peace.  but Princes of Peace they cannot be, no not in outward government before men, so far is it off, that they can so be in spiritual government before God. For they are not so mighty to maintain Peace, neither haue they so great power over it. For sometime it is broken and taken away, albeit their government be most strait and circumspectly But our Lord is in every place, he watcheth every moment,& is able most effectually to keep& maintain Peace, as the .121. psalm witnesseth: behold, he that keepeth Israell, will neither slumber nor sleep. And in a sum, the kingdom of Christ is nothing but peace, for God giveth every good thing unto Christians, and nothing that is evil, and they among themselves do impart one to an other nothing that is evil, but every thing that is good. even their very enemies cannot hurt them, for they do patiently suffer injury done unto them. So doth this Prince of Peace, Christ, most effectually maintain this peace on every side.  
Thus we haue the six names of our King, which set out his kingdom, namely how wonderful a King it is, so that no worldly or visible thing is in it, but all things spiritual and invisible.  
Of all which it followeth moreover, that this king must needs bee very God and very Man, and risen from the deade also, according as almost al Scriptures which speak of the kingdom of christ, do witness, that he must bee God and Man, that he must die and rise again. 
christ very natural Man.  Whereas he is born a child, he must needs bee very natural man, and be conuersaunte in this corporal life like other men, and eat, drink, speak, work, suffer, die, &c.  
For it must of necessity bee true, that the Prophet saith: unto us a Child is born: On the other side forasmuch as he must reign so wonderfully, and possess a very spiritual kingdom and bear it upon his shoulder, rule and govern it in death, affliction, and other things contrary to reason and the flesh, he cannot be in this temporal and carnal life, but it is requisite that his state be spiritual and invisible. wherefore he must bee raised up from the deade, and change this mortal life, wherein he is born, into life immortal, wherein he may bee a king, and reign. So these two, 
It behoved that Christ should both dy and yet live for ever.  that he must bee born, and yet be an invisible king for ever, do necessarilye prove that he must die, and notwithstanding live for ever.  
Wherefore seeing his power must bee such, that he must be an eternal father, and an everlasting Lord of Peace, and must also in the mids of death, hel,& satan, preserve, help,& provide for them that bee his, moreover overcome his enemies also, it must needs be that he should bee endowed with divine power. For none is a lord of Peace, or hath Peace in his power, 
christ very God.  but God alone: None is able to overcome satan and all evil, but only God. Now whereas these be not overcome, Peace cannot remain and continue. seeing therefore all these are manifestly divine works and deeds which are attributed to this king by these names, faith which believeth this prophesy of Esay to be true, necessarilye concludeth, that this king is very God by nature, and yet must be notwithstanding very man also, forasmuch as this sentence standeth, which saith: unto us a child is born. this child is Iesus christ our lord, by nature the son of God, 
The Child born unto us, who he is.  and the son of Mary according to the flesh. Blessed are all they that believe this: For the Scripture noth not lie, neither doth it deceive vs.    
His government shall be increased, and of the Peace there shall be no end: he shall sit vpon the throne of david, and upon his kingdom. 
Esay himself in this place declareth that the names do pertain, not to the person of christ, but to his office. For if thou demand and say: Wherefore is he called by these names? he answereth, for this cause, that his kingdom may increase, he saith not, therefore, that he may sit in his high Throne for himself in his magnificence. For hereunto he needeth no name, whereby he should be called. For he possesseth this without all name, without all denomination, without vs. Howbeit he hath not us without such denomination. For by the word we must be brought unto him, and translated into his kingdom. wherefore he hath need of such names in respect of vs. moreover, his kingdom is hereby increased, 
how the kingdom of christ is increased.  for that Christians daily increase and are multiplied, from the beginning of the preaching of the gospel, even to the end of the world.  
For the quality and nature of this kingdom is such, that it always consisteth in increasing and multiplying. forasmuch as the gospel is not idle, neither resteth, but hath his course, and is spread over the whole world, until the last day shall come. Of such nature and condition, there was never any kingdom in the earth, which did always increase, for worldly kingdoms are at the last diminished and brought unto nothing: so that by good right this name is proper to this kingdom onely, that it always is increased, augmented and made greater.  
Howbeit this cometh to pass meruellouslye, 
The kingdom of Christ is increased after a marvelous sor●  and contrary to all reason. For all kingdoms do oppose themselves against this kingdom, even the whole world is against it, so that it appeareth as though it didde decay, and were a diminished kingdom, for that the outward form thereof is nothing else but to die, and to suffer of every one, so that reason is enforced to say that the nature thereof consisteth in diminishing and drawing to destruction. But this hath sufficiently appeared to be otherwise. jerusalem was a most mighty city, which together with all judea did strive against the Christians with might and main. The part of the Christians was then very small, but the parte of the Iewes was very exceeding great, so the Empire of the Iewes might bee well called an increasing empire. But what came to pass? After the space of .30. yeares, there was not left one ston upon another at jerusalem. The state of the jews was utterly overthrown, and they dispersed over the whole world: then the Christians were multiplied among al nations. Rome also then being chiefest empire in the world, did oppose itself against the miserable and small kingdom of Christ, but it was not long before Rome together with hir kingdom lay in the dust, and the Christians were spread over the whole world. And so the kingdom of christ is maruellouslye multiplied by the wonderful works of the six names. Howbeit al things must be looked for, and received by Faith, even as they were al spoken and prophesied of in spirit.  
moreover, there shall bee no end of Peace as long as this kingdom standeth, 
In the kingdom of christ Peace shall haue no end.  but it shall stand for ever, as it is said. Such Peace no other kingdoms ever had, for it is not carnal Peace but spiritual, as we haue said: And albeit this kingdom cease to be increased and multiplied in the day of iudgement, when the number of the elect is fulfilled, yet Peace shall not cease, but shall continue for ever without end. That is, there shal be onely eternal ioy, and perpetual gladness in this kingdom, which beginneth here by Faith, and continueth unto the life to come.  
And of these words is gathered a strong reason, that the last day &c. the resurrection of the dead must needs come. For it is manifest, and wee plainly see, 
A most certain proof of the resurrection of the dead  that all the divine Prophets are dead, even Esay himself, yea al Christians also die. And yet notwithstanding it is said of al, that unto them this child is born, and unto them this son is given, that he may be their king,& they living in his kingdom, may enjoy perpetual& eternal Peace. now he is not a king of the dead, but of the living: neither can the dead enjoy eternal Peace, it followeth therefore, that they must all live, that is, they must arise from the deade, yea they do even now live unto Christ their king as he saith, Math. 22. God is not the God of the dead, but of the living. All the sentences of the Scripture which speak of the kingdom of christ, if they be duly and thoroughly considered, do conclude, that christ must be God and man, and that not only he must rise from the dead, but that all men also must rise. For if he must be an eternal king, it is necessary that he be Lord and conqueror of Death and sin: which necessarylye proveth that he is God, for that this is proper to God alone. And forasmuch as he is born man, it necessary followeth that he must die, and yet rise again, that he may bee a king for ever, for he that is dead can not be a king. If so be that the Saincts must be in his kingdom, and enjoy eternal Peace, they also must rise from the deade, for that Christ cannot be a king of the dead. So the damned also must rise, that they may receive their reward,& be subdued under his feet as enemies, that so he may be judge and Lord both of the living,& also of the dead.  
The same the text following also doth confirm, which affirmeth that this peace shall haue no end, and that this King shal sit vpon the throne of david, and upon his kingdom. Now this is sufficiently manifeste, that the throne and kingdom of david did not flourish among Angels, but in earth over men, namely over the people of Israell,& the nations inhabiting about them. neither was david an eternal King, nor could haue an eternal kingdom. This text therfore doth necessary prove, that the kingdom, which david governed, being carnal and for a time, must be, and continue under this king spiritual and eternal. moreover, they are dead which pertained to the kingdom of david, they must certainly therefore be raised from the dead, that under this eternal king, they may live for ever. and enjoy everlasting peace. see how mystically, with how effectual reasons the scripture confirmeth, that al men must be raised from the dead: & that Christ the king must bee raised before al, and about all, being the first fruits of them that slept, as paul doth excellently well admonish Timothe, 
●. Timothe. 2.  that he remember that christ dyed, and is risen again according to the Scriptures: As if he said, this seemeth so incredible and is so wonderful, that unless one stick firmly to the Scripture, reason cannot abide it, neither will any man ever believe it.  
Some may here object and say: But what shall become of us Gentiles, 
●n objection  which appertained not to the kingdom of david? Shall wee also come to the kingdom of christ, when as the promise was made only to the Iewes? I answer that Esay in this his prophesy, 
The aun●weare.  following the maner of al such places of Scripture, doth promise christ and his kingdom to the jews only. For Christ was promised only to the jews, as to the seed of Abraham, howbeit he was not exhibited to the Iewes only, as paul witnesseth Rō. 15. saying Now I say that Iesus Christ was a minister of the circumcision, for the truth of God, to confirm the promises made unto the fathers. And that the Gentiles might praise God for his mer i: 
How Christ pertaineth to the Iewes only and how to the Gentiles.  according to the promise therfore Christ appertaineth to the jews only, but in respect of the exhibiting of him,& of the end therof, he appertaineth to the whole world. For it behoved that there should be a certain peculiar people, to whom he should be promised, for that he could not be born of al people, nor of the seed of al, howbeit he was to be exhibited not to that people onely, but even to the whole world. Wherefore there are other sentences of Scripture, which declare howe Christ was to be communicated to the gentiles also, albeit he was not promised to them, whereof Esay speaketh nothing here, but in the words going before he doth, where he saith, Thou hast multiplied the people, and not increased their ioy. But here he speaketh of the promised king, yea he promiseth a king to the people of Israel, which shal sit on the throne and kingdom of david.   
To order it,& to stablish it with iudgement& with righteousness, from henceforth even for ever. 
This king doth not die, leaving heirs behind him, as did david, but he shal be a king for ever, 
Christ shall reign for ever.  and shal eternally reign in his kingdom. whereby again the resurrection of the dead, and eternal life is proved as it were by certain witnesses. Now he shall not govern and stablish his kingdom with weapons, and with troops of armed men, after the maner of the kings of this world, but with iudgement and iustice, and he shal then begin, when he is placed in his throne,& shall never after make an end. What judgement and iustice is, I haue else-where oftentimes declared, as where I haue entreated of the psalms, &c. Now briefly the sum of both is this: 
How Christ shal order and stablish his kingdom with iudgement and rigteousnes  Christ shal so first order and govern his kingdom, the pure and sincere righteousness shal flourish therein, so that men in it shal avoid both sin, and unrighteousness,& shall be free from them. That is called iudgement, which condemneth and punisheth al unrighteousness and iniquity. moreover, to make that the men in this kingdom be good, righteous, holy,& blamles, this is to order and stablish it with righteousness. All which he will do by his holy spirit, which shal renew& change men. For seeing that al men be sinners and defiled with wickedness, they pertain nothing to his kingdom, wherein they onely must be that are righteous, good and holy. which the prophet meaneth, when in effect he saith: This king shal bring to pass that in his kingdom shal flourish righteousness& goodness, and that his people shall be righteous and holy, not by their own works, but he by his works and spirit will order and stablish thē Which is then done when they believe in him, and suffer him to work in them by his word and spirit.   
The zeal of the Lord of hostes will perform this. 
Why doth not the Prophet say thus: The grace& mercy of God will do this, for as much as it is mere grace and not zeal. I answer that the prophet said not so, for that he had regard to false teachers and Prophetes, which go about to justify themselves and the people with laws and works, by which means faith and the promise of God, together with Christ are wholly rejected and nothing accounted of. Which is so displeasing unto God, that he doth as it were of a zeal suffer his word and the kingdom of christ to come, whereby faith& his promise may be established, and the people neither most foulye deceived, neither means found to beguile and deceive them.   
FINIS.