much: and on the other side the Prophet shewes by what right the Israelites came to be Gods seruants, euen because it pleased him freely to elect them. For it is not in the power of man to make himselfe the seruant of God, or to obteine such an honour by his owne free will. This word elect therefore is added as an exposition of the former member, and yet the end of our election is therewithall set downe. For God finding vs the very bond∣slaues of Satan by nature, calles vs by his free grace, that we being set at libertie, should be∣come his seruants: notwithstanding he shews, that no man is worthie in himselfe of this fauour, but he which is elect. For who dares brag that he hath merited so great a benefit? Or what can we doe, or offer vnto God? We are not sufficient of our selues, but the Lord makes vs sufficient, as S. Paul saith, 2. Cor. 3.5. His free election therefore is free, and is the very foundation of our saluation: and the seruice is but the end, which we of dutie owe vnto him.
Now, howsoeuer this be restrained to the historie of Cyrus, yet thence we may gather a generall doctrine. For when God causeth such diuersities of changes in the world, he therby procures the saluation of his Church, and wonderfullie conserues it, euen in the middest of these tempests. We (for the most part) are as blind as beetles in viewing the works of God: but yet wee must hold it for a sure principle, that he neuer forgets his Church, no not then when a man would thinke heauen and earth would goe toge∣ther: nay then by secret meanes he brings forth her light as the noone day, that all in conclusion may indeed confesse that him∣selfe is the protector and defender of the same.
Iosephus recites a memorable historie of Alexander the Great, who hauing besieged Tyre, sent Ambassadors to Ierusalem to aske the tribute which the Iewes payed to Darius. Jaddus the high Priest who had sworne to pay this tribute, would in no wise obey Alex∣ander, but refused to pay it him: this tyrant scorning such a refusall, and in a maner be∣ing readie to burst with pride, determined the destruction of Ierusalem; and indeed ha∣uing ouercome Darius, he fits himselfe for the execution of his deliberation. The hie Priest Iaddus comes forth clothed with the Priestly robes, and with other Priests met Alexander. Alexander no sooner beheld them, but he alights from his horse, and fell downe at the hie Priests feet in signe of reuerence. As all stood amazed at this, as at a thing ex∣traordinarie, and cleane contrarie to his pur∣pose, thinking he had bin besides himselfe; Alexander answered Parmenion, (who only a∣mongst the rest asked him what he meant) that he worshipped not this man, but God, whose office Iaddus susteined. As also, that whilest he remained at Dion a Citie of Mace∣donia, he had seene in a dreame a man so ap∣parelled, which presented himselfe vnto him in the person of God, willing him to take Asia: also, promising to be the conductor of his armie, that he might not doubt of the vi∣ctorie, and for this cause he said he could not content himselfe with sufficient admirations in beholding this hie Priest. Thus Ierusalem was deliuered, the mouth of the Lyon stop∣ped, who thought of nothing but gorging himselfe with the pray; nay, she gat greater libertie of him then she inioyed before, be∣sides great gifts and large priuiledges.
Now I haue alledged this historie to shew that the Church of God is preserued in the middes of all dangers by strange and vnex∣pected meanes, for the times were then very troublesome, and no one corner in the world almost remained in quiet. But aboue all, Iu∣deah seemed to be appointed vnto robberies and spoilings; and yet behold the Church deliuered as it were by a miracle, whilest o∣ther countries were wasted, and the forme of them vtterlie changed.
That which is added in the end of the verse, though thou hast not knowne me, serues for the greater amplification, not only to teach Cy∣rus that these his endowments were no parts of his merits, but that he should not despise the God of Israel, albeit he knew him not. The Lord often aduertiseth vs that he preuents mens industries, that he might vtterlie cast downe all high conceits of flesh and blood. But he had another end in preuenting of Cy∣rus, for if he had thought that God had giuen these victories vnto him for his owne sake, then would he like enough haue scorned the Iewes, yea and would haue vsed them but as his vassals and slaues. The Prophet shewes therefore that Cyrus his deserts were no cause of this, but that he deliuered the people out of their enemies hands, because God fauored them: for this poore blind Infidell would haue bin readie to haue transported that o∣uer vnto his Idols, which was due to the li∣uing God; because being besotted in his su∣perstitions, he would neuer haue giuen obe∣diēce to that God willinglie who was a stran∣ger and vnknowne vnto him, vnlesse he had first of all bin instructed by this prophesie.