Commentary on Isaiah, Commentary on Isaiah · Chapter 24

Commentary on Isaiah · Commentary on Isaiah · Chapter 24

p. 230THE XXIIII. CHAPTER.

Verſ. 1. Behold, the Lord maketh the earth emptie, and he maketh it waſte: he turneth it vpſide downe, and ſcattereth the Inhabitants thereof.

THis propheſie as I take it, is as it were y^e ſhutting vp of all thoſe things which hauehave bin deſcribed frō the thirteenth Chapter vntounto this, wherein Iſaiah hath not onelyonly foretold the ruine of the Iewes and Iſraelites, but alſo of the Moabites, Aſſyrians, Egyptians, and others. In a word, he heere comprehends all in a ſhort ſumme, as if he had viewed all the neighbour countries that were knowne to the Iewes. Some referre this to the Iſraelites, others to the Iewes, thinking the Prophet ſpeakes of their deſtruction: but ſeeing he makes mention of the world, I can not be drawne to take this place in any other ſenſe, but that he now in a few words comprehends all that which he hath ſaid of many particulars, and thoſe belonging to diuers times. Whereas he in the next verſe makes mention of the Prieſt, it contradicts this that I ſay nothing at all, although it might thereby ſeeme that theſe things ſhould only appertaine vntounto the people of God: for albeit he ſpeakes of all nations, yet the Iewes alwaies deſeruing to be preferred in the firſt place, Iſaiah was to regard them chieflie and principallie, becauſe it was theirs by right. For he ſpeakes of others accidentallie as you would ſay: no maruell then if hauing touched them, he mentions his owne people in a particular maner.

Others vnderſtand this place of the whole world in generall; yet ſo as they referre it to the laſt day: which me thinks is too ſtrict: for the Prophet hauing threatned the Iewes and other nations, in the end addes a conſolation, to wit, that the Lord will once againe raiſe vp his Church, making her to flouriſh more then euer it did: now how can this agree to the laſt Iudgement? By the word earth, I thinke the Prophet meanes not the whole world, but thoſe regions which were well knowne to the Iewes: as for example, if we at this day ſhould ſpeake of things which happen in the world, we ſhould hardly paſſe beyond Europe, much leſſe ſhould we thinke of that which is done in India, becauſe the parts on this ſide is our world as it were. In the ſame Iſaiah ſpeakes of the earth, and of the Inhabitants of the Countries adioyning, which he, and thoſe to whom he ſpake, knew. To conclude, we may limit this world whereof the Prophet ſpeakes in this place, within the confines or bounds of the Aſſyrians, Egyptians, Moabites, and other nations, as if he ſhould ſay, Hitherunto I hauehave ſpoken of diuers calamities which then were like to fall vponupon many people, and do yet threaten many others in particular: but now behold the concluſion, The Lord will ſpoile and ouerthrow the face of the earth, with all the beautie of it.

Others expound the verb Bolkah, he opens the earth, that the enemies may the more eaſily enter into it: but I had rather expound it, He vncouers the earth, becauſe they vſe to ſay, The earth is couered or clothed all the while great multitudes of people inhabit it; as alſo whē it abounds with beaſts and fruits: contrarywiſe, it is ſaid to be vncouered and made bare when it hath loſt her inhabitants, for ſo ſhe is ſtripped of her garment, euen as if a man ſhould be ſtripped out of his coates and other apparell. Now this was to happen to the Aſſyrians, Egyptians, and other nations which he mentioned before, as well as to the Iewes, and therefore he wraps them vp altogether in one iudgement.

Verſ. 2. **Or, and the p…ieſt ſhalbe like the people, &c. …And there ſhall be like people, like prieſt, and like ſeruant, like master, like maid, like miſtris, like buyer, like ſeller, like lender, like borower,**Or, the borower, like the lender. like giuer, like taker to vſurie.

ANd there ſhall be like prieſt.] By theſe words he ſignifies an vtter ruine, where all order, gouernment, and policie ſhall ceaſe: for whileſt any Commonwealth flouriſheth, there is alwaies a certaine difference betweene the people and the prieſts: well then, he notes an horrible confuſion. Now vnderunder this word prieſt, he puts the particular for the generall, taking a part for the whole, which is a thing very vſuall in the Scriptures; although we may take the word Cohenim for thoſe which are placed in any dignitie whatſoeuer: becauſe the Hebrues ſometimes giuegive this name to Princes, but ſpeciallie to ſuch as are of the blood Royall: notwithſtanding I willinglie receiue the figure Synecdoche before mentioned. Now ſithence the Prophet puts this confuſion of eſtates among the catalogue of Gods curſes, ſhewing that when they be thus turned topſie turuie, it proceeds from his fearefull indignation:Good order in a Commonwe…lth, a ſinguler teſtimonie of Gods fauor. we ought on the contrarie to gather how well-pleaſing policie, and the well ordering of all things is vntounto God; as alſo what a great fauour we receiue from him when ſuch good order is preſerued p. 231and continued amongſt vsus. For it being gone, our life differs nothing from that of brute 1beaſts. Wee are therefore not onelyonly to acknowledge it to be an heauie hand of God 2vponupon vsus, but alſo to confeſſe our owne ſinnes to be the cauſe,Our ſinnes the cauſe of all diſorders in Commonwealths. when hee confounds eſtates, depriues vsus of the word, and of iudgement ſeates: which being once put downe, the comfort of our life therewithall is fallen to the ground.

We may alſo obſerue hence, that the Lord in executing his iudgements, ſpares not mens perſons, of what calling ſoeuer they be. What an holy calling was the priesthood which the Lord had conſecrated to himſelfe, and adorned after a glorious manner? How much did the people alſo glorie in it; as if the continuance thereof had been vnchangeable, and to hauehave indured for euer? Yet notwithſtanding euen this honourable order of men, is wrapped in amongſt the iudgements of God; becauſe he reſpects no perſons. Nay, the more fauours wee hauehave receiued from him, and the greater our aduancement is, the more ſeuerely will hee correct vsus, if wee proue vnthankfull, and abuſe his benefits.

To this appertaines that which is here added touching masters and ſeruants, buyers and ſellers: for wee know that theſe callings are lawfull, and are not iumbled together, vnleſſe it bee when God ſmites his people in iuſtice; as we hauehave ſaid before: for in a State well managed, men put a difference betweene the master and the ſeruant. Neither can a Commonwealth long ſtand without buying and ſelling: now to make the poore equall with the rich, what is it elſe but to ouerthrow all humane ſocietie? We hauehave the Prophets meaning then,The confuſiō of eſtates in a kingdome, a forerunner of very ſtrange alterations. as if he ſhould ſay; All policie ſhall be aboliſhed, becauſe in theſe ruines, the rich ſhould be brought into extreme pouertie. To conclude, he here ſets ſorth an horrible deſtruction, after which ſhall enſue a wonderfull change.

Verſ. 3. The earth ſhall bee cleane emptied and vtterly ſpoiled: for the Lord hath ſpoken this word.

HE confirmes that which hee ſaid before: and withall admoniſheth them, that theſe changes ſhall not fall out by haphazard, as they ſay; but that it ſhall come to paſſe by the prouidence and worke of the Lord. He ſaid expreſly in the firſt verſe, that the Lord was determined to emptie the earth: now he tels thē, that it ſhall ſo come to paſſe, adding a reaſon of it; to wit, becauſe God had ſpoken the word: and therefore it could not be called backe againe.

Verſ. 4. The earth lamenteth and fadeth away, the world is feebled and decayed; the**Or, high. proud people of the world are weakened.

THe Prophet holds on his ſpeech ſtill: for all theſe words ſerue to lay forth the maner of the ruine of the whole earth; that is to ſay, ſo much as was knowne to the Iewes. Now hee ſets out this iudgement of God, vnderunder borrowed ſpeeches more familiarly, that he might awaken the drowſie; as hee is wont to doe.

By the high people, we may vnderſtand thoſe which were more excellent then others: for that was a matter of greater wonder, then if ſome people of a baſe condition had been deſtroyed. Notwithſtanding, if any be pleaſed to expound it particularly of the Iewes, I will not gaineſay them: for albeit the Aſſyrians and Egyptians exceeded them in riches and power; yet notwithſtanding the Iewes were higher then they, in regard that God had adopted them for his owne. Yet the other expoſition pleaſeth mee better: for ſo his meaning is; that God will not onelyonly puniſh them of meane eſtate, but thoſe alſo that are aduanced to honour and dignitie aboue others.

Verſ. 5. The earth alſo deceiueth, becauſe of the inhabitants thereof: for they tranſgreſſed the lawes, they changed the ordinances, and brake the euerlaſting couenant.

OThers tranſlate, The earth is polluted; becauſe the verbe Caneph, ſignifies to be wicked: both ſenſes may agree, but the verſe following requires that wee expound it; The earth deceiueth. For hee ſeemes to amplifie it further by and by after, when hee ſaith,Verſ. 6. that the curſe hath deuoured the earth. There is no great hardneſſe in the word Tacath, whether we tranſlate it VnderUnder, or, Becauſe of her inhabitants. Now there is a mutual traffique, as it were, betweene the earth, and thoſe that labour in it: ſo as ſhe ought to render thē that which ſhe hath receiued into her bowels, with vſurie; for otherwiſe ſhee deceiues them: but ſhe yeelds a reaſon why ſhe deceiues, when ſhee laies the blame vponupon the inhabitants: for themſelues hauehave made her barren by their wickedneſſe. Mens ſinnes the cauſe of the earths barrenneſſe.Our ſinne is the cauſe why the earth ſuſtaines vsus not, nor brings forth her increaſe as God hath ordained by the courſe of nature. His will is, that ſhee ſhould be a mother vntounto vsus, to the end ſhe may yeeld vsus food: now if ſhe change her nature and courſe, or degenerates from her fruitfulneſſe; let vsus impute that to our owne wickedneſſe, becauſe we our ſelues ouerthrow that order which God hath ſet: for otherwiſe the earth would neuer deceiue, but would alwaies render vsus that which ſhe ought. The cauſe is by and by added, why the earth is become vnfaithfull and deceiues her inhabitants: for is it not good reaſon they ſhould be defrauded of their prouiſion of food, that will defraud God, their Father and ſuſtainer of his honour? Now he taxeth the reuolt of his nation heere in a particular manner: for their fault was much more heinous, and leſſe excuſable, then all the ſinnes of thoſe which were neuer taught in God his ſchoole.

p. 2321The word Th…rah is transferred to the law, becauſe it ſignifies doctrine: but it is heere put in the plurall number, and ſignifies all the doctrine that is comprehended in the law. Now becauſe the Law conſiſts as well in Commandements as promiſes, the Prophet addes two other words or parts of it, to make his meaning the more plaine.

2The word Chok, ſignifies an Ordinance, and by it ſome vnderſtand the Ceremonies, others Maners. Wee may tranſlate it Inſtructions: fo… I take it not only for Ceremonies, but for all things that belong to the rules of good 3life. Thirdly, he puts the word Berith, which ſignifies a bargaine or couenant. This word is to be reſtrained to the couenants whereby the Lord adopting his people, promiſed to be their God. He reprocheth their vnthankfulnes then, becauſe that albeit the Lord had manifeſted himſelfe vntounto them diuers waies, and had giuen them ſingular teſtimonies of his louelove, yet were they rebellious and wanton, tranſgreſſing his lawes, and violating his holy couenant.

Queſt. But why directs he his ſpeech to the Iewes? Becauſe he knew that he was ſent vntounto them 1as their Prophet to teach them. Anſ. Hence wee may gather what the rule of a well ordered life is:The rule of a well ordered life deſcribed. for it is conteined in the Law, which we muſt preciſely follow if we will approue our doings vntounto God, if we turne from it to the right hand or to the left, we are guiltie of 2tranſgreſſion. Wee may alſo obſerue that God would not only hauehave vsus to thinke vponupon his Lawes and Commandements in his word, but alſo vponupon his Couenant: The principall part of the word conſiſts in the promiſes.for the principall part of the word conſiſts in the promiſes by which hee adopts and receiues vsus for his people. Now it is not to be doubted but in theſe varietie of words the Prophet meant to amplifie the matter: as if he ſhould ſay, You are whollie corrupt, nothing remaines ſound amongſt you.

Why he calls it an euerlaſting couenant.He calles it the euerlasting couenant, becauſe it ought to be perpetuall, inuiolable, and to indure for euer, for it ought to continue alwaies from the father to the ſonne, that the memorie of it might neuer be loſt, but might be preſerued ſtedfaſt in all ages. He laies forth their diſloyaltie then and malice, in that they durſt violate the Couenant made betweene God and them, and ouerthrow the things which the Lord would hauehave kept ſure and ſtedfaſt. This was odious: no maruell then if the earth auenge her ſelfe of ſuch an impietie, by denying men their ſuſtenance.

Verſ. 6. Therefore hath the curſe deuoured the earth, and the Inhabitants thereof are deſolate: wherefore the Inhabitants thereof are burned vp, and few men are left.

OThers tranſlate Forſwearing: but becauſe this word alſo ſignifieth to curſe, I doubt not but it is taken here for curſing, the Prophet hauing an eye to thoſe curſes which Moſes denounceth in the Law againſt the wicked that tranſgreſſe it:Leuit. 26.16 Deut. 28.15.Lev 26:16Deut 28:15 Iſaiah teſtifies then that all the calamities which ſhould come to paſſe, proceeded from the curſe of God. We know that the earth was curſed becauſe of the tranſgreſſion of the firſt man, ſo as it brought forth thiſtles and briers in ſtead of good fruites, Gen. 3.17.18. and yet notwithſtanding the Lord hath ſo moderated this curſe, that it ceaſeth not to yeeld men foode, although in regard of their vnthankfulnes they be vnworthie of it.The cauſe why the ea…th is cu…ſed. If we then ceaſe not to offend God, adding ſinne vntounto ſinne; is it not good reaſon that wee ſhould feele this curſe to prick vsus to the quick, and that the earth ſhould waxe barren and vnfruitfull?

I thinke the verb Aſham, ſhould rather be taken to deſolate, then to tranſgreſſe; and the ſcope of y^e text alſo leades vsus vntounto it, therfore I hauehave tranſlated, they are deſolate: vnleſſe any had rather take the coniunction for a particle of ſhewing the cauſe, in this ſenſe, The earth being curſed of God, is withered, becauſe the inhabitants thereof are wicked. The verb Charu may be takē by way of ſimilitude, which I approue beſt of, to wit, that thoſe whom the wrath of God hath deuoured, were burned, for deſtruction is often compared to the burning of fire.

Now whereas in the end he addes, that a few men ſhall be left, thence we may perceiue, that this propheſie can not be expounded of the laſt Iudgement: for the Prophet rather foretels and confirmes the certentie of thoſe calamities which he had threatned to befall ſundrie nations, that by this meanes the faithfull being now readie to indure many afflictions, might feare, and be drawne to repentance.

Verſ. 7. The wine faileth, the vine hath no might: all that were of merry heart, do mourne.

8. The mirth of tabrets ceaſeth: the noyſe of them that reioyce endeth: the ioy of the harp ceaſeth.

HE continues on the ſame matter ſtill, but in a more particular maner, foretelling the deſolation that ſhould happen to the land of Iudea. Now he vſeth a large deſcription, that he might …ouch them the neerer to the quick, and wound them with the ſenſe of Gods iudgement. He alſo taxeth their exceſſe, intemperancie, and wantonnes, becauſe that in ſo great abundance of all things they rebelled againſt God.

But this ingratitude is not the ſinne of the Iewes only, nor of that age alone,Wofull eff…cts proceeding from ſo gracious a cauſe. but it may be ſeene eueryevery where, that the more men are glutted with the bleſſings of God, the more proudlie they aduance themſelues againſt him, and giuegive themſelues the raines too much. For this cauſe the Prophet reproues thē, as if he ſhould ſay, Hitherunto you hauehave plunged your ſelues in delights and pleaſures, but the Lord is determined to cut you ſhort. Now Iſaiah ſpeakes of the thing to come, as if it were alreadie preſent, the better to paint it out as it were before their eyes.

p. 233Verſ. 9. The ſhall not drinke wine with**Or, with ſongs. mirth: ſtrong drinke ſhall be bitter to them that drinke it.

IT is not a thing euill in it ſelfe to drinke wine; for God hath ordained it for mans vſe: but the Prophet here deſcribes the banquets of drunkards, in which nothing is to be ſeene but exceſſe, diſſolutions, and diſhoneſt ſongs. Moreouer,Abuſe of Gods benefits pulles want into our houſes. becauſe they had abuſed their abundance, hee threatens them with want; which men draw into their houſes, when they abuſe Gods bountie by their riot. He addes further, that if they ſhall drinke ſtrong drinke, it ſhall be bitter vntounto them: Sorrow cauſeth ſweete things to become bitter to our taſte.for ſorrow makes vsus feele no taſte either in meate or drinke. The ſumme is, that God will depriue them of the vſe of wine, notwithſtanding they hauehave plentie; becauſe the ſorrow wherewith they ſhall be ouerwhelmed, will cauſe them to loſe all taſte and ſauour therein. Strong drinke ſhall be bitter: that is to ſay, you ſhall not inioy there pleaſures and delights, in which you hauehave ſoaked your ſelues, any longer.

Verſ. 10. The Citie of vanitie is broken donwe: eueryevery houſe is ſhut vp.

I Willingly agree, that this be particularly referred to the deſtruction of Ieruſalem; although from the ſcope of the text wee may gather, that it alſo extends it ſelfe to other Cities; becauſe he will by and by ſummon the nations in the plurall number, to appeare before the iudgement ſeate of God. But in regard that Iſaiah principally reſpected his Citizens; wee may well take it, that this Citie of vanitie is Ieruſalem: either becauſe there was no true vertue in it, or becauſe it was deſtroyed.

Wee may referre the word T…hu, the deſtruction it ſelfe, or to the ſinnes by which they had prouoked the wrath of God againſt them. If we referre it to their iniquities; his 1meaning is, a Citie wherein there is nothing but diſorder: & this ſenſe pleaſeth me beſt, albeit 2it may alſo be referred to the deſtructiō. For as I take it, he ſhewes the cauſe of the ruine wherewith he threatens the Citie; to wit, becauſe iuſtice and equitie were baniſhed out of it. The houſes ſhut vp, ſignifie that there ſhall bee great ſolitarineſſe: for this is added onelyonly to exemplifie the deſolation of this Citie.

Verſ 11. There is a crying for wine in the ſtreetes: all ioy is darkned; the mirth of the world is gone away.

HIs meaning is, there ſhall be great ſcarcitie of wine. Now where want and famine is, there are innumerable complaints; not onelyonly in corners, but in publike places alſo. He expreſſeth theſe complaints and lamentations then; but withall he taxeth their exceſſe and intemperancie, in that they contented not themſelues with things neceſſarie, but ſoked themſelues in an ouerflowing of drunkenneſſe and all voluptuouſneſſe. For wee ſhould ſupply an antitheſis that is wanting here; to wit, You hitherunto abounded in wine and good cheere, through which you hauehave taken occaſion to waxe wanton and proud againſt God: you ſhall therefore bee iuſtly depriued of them, ſo that in ſteed of your rioting, ſhall bee heard cries and ſighings.

Wee muſt alſo note a ſimilitude in this ſecond member: for as we are wont to ſay,A prouerbe. Ioy then ſhineth in her brighteſt colours, when we hauehave matter of ioy: the Prophet therefore ſaith, that it is darkened; becauſe ſorrow is as a cloud put betweene. To reioyce, is a thing lawfull in it ſelfe, as alſo to drinke: neither doth the Prophet reproue it; onelyonly that immoderate and inordinate ioy: for men ſeldome keepe compaſſe, by reaſon of that lawleſneſſe which is in them. For as much as the Iewes then had proudly giuen vp themſelues to all diſſoluteneſſe of life, he ſets Gods iuſt iudgement before them: for ioy is then iuſtly cut off from vsus,When ioy is iuſtly cut off from vsus. when we know not how to entertaine the benefits of God with thankfulneſſe, nor know not how to reioyce in him. Hee is inforced then to take our delights and pleaſures from vsus, and then to compell vsus to mourne and ſigh.

Verſ. 12. In the citie is left deſolation, and the gate is ſmitten with destruction.

BY an elegant manner of ſpeech hee deſcribeth the deſtruction of Ieruſalē, or of many other Cities together. The beautie and perfection of Cities,The beautie of Cities. conſiſts in the multitude of inhabitants: they are therefore called deſerts, when none are left to dwell in them. Now the Prophet tauntingly ſaith, that deſtruction ſhall dwell in the Citie. True it is that ſome tranſlate the word Shammah, Deſolation: but both the words come all to one ſenſe. He makes mention of the gates, becauſe a man might perceiue by them, whether the Citie were full of people or no; for thither they all came, and there iuſtice was adminiſtred. Firſt then he ſpeakes of the whole Citie in generall; and then notes one particular 1for amplifications ſake: for albeit Cities be 2deſtitute of inhabitants, yet ſome may bee ſeene at the gates: but if they be emptie, the deſolation muſt needes be great thorowout the Citie.

Verſ. 13 Surely thus ſhall it bee in the middeſt of the earth among the people, as the ſhaking of an Oliue tree,Chap. 17.6. and as the grapes when the vintage is ended.

IN as much as this ſentence comes in betweene the threathings and the conſolation, it ſeemes hee ſhould onelyonly ſpeake to the elect, and not to all the people indifferently: p. 234vnleſſe we will ſay that he deſcribes that ſcattering whereby the Iewes were diuided as it were into many nations. But becauſe this ſhould be too ſtrict and harſh, I expound it ſimplie, that ſome hope is left to the other forelorne nations.God in wrath remembers merciemercy. And trulie this propheſie doth indeede properlie belong to Chriſt, through whom it is no maruel if the Gentiles hauehave ſome part of the promiſe of ſaluation. The Prophet hath alreadie vſed this ſimilitude, Chapter 17.6. but there he only mentioned the church of the Iewes, telling them that a ſmall remnant ſhould ſtill remaine of the holy ſeed, leſt the faithfull might thinke the Church vtterlie rooted out. For as when an oliue tree is ſhaken there will alwaies be ſome left heere and there, and likewiſe grapes vponupon the vine, ſo ſhould there remaine an after gathering as it were of the faithfull in that great deſtruction wherewith the Church ſhould be oppreſſed. But in this place he extends this promiſe vntounto other parts of the world, according as they ſhould partake in the ſame grace, by the meanes of Chriſt. Yet he therewithall addes a menace or threatning, as if he ſhould ſay, the earth ſhall be left bare of her Inhabitants, euen as trees and vines are of their fruit.

Verſ. 14. They ſhall lift vp their voice: they ſhall ſhout for the magnificence of the Lord: they ſhall reioyce from the ſea.

HE now goes on and amplifies the conſolation which he touched before: for as he ſaid in the tenth Chapter, verſ. 22. that of this great multitude there ſhould remaine a little handfull which ſhould couer the whole earth; ſo now he ſhewes that this ſmall number of the faithfull which ſhall be left of this great vintage, ſhall reioyce notwithſtanding, and ſound the ſame ſo loude, that it ſhould be heard vntounto the furtheſt regions. This is done by the preaching of the Goſpell: for as touching the eſtate of Iudea, it ſeemed to be ouerthrowne, in regard that the politique gouernment was aboliſhed: warres without, and ſeditions within, had ſo waſted it, that it was vnpoſſible euer to be recouered. The reſt of the world alſo was no leſſe dumb in vttring theſe praiſes of God, then deafe in hearing the ſound thereof. Now becauſe the Iewes were the firſt fruits of y^e beleeuers, I willingly grant that they be placed in the firſt rank.

A Conſolation, fitting the times of the Churches deſolation.Hence we gather a ſingular Conſolation, to wit, that the Lord in a moment can reſtore his Church vntounto a moſt floriſhing eſtate, yea and create it of nothing; for out of death he drawes life euen as often as it pleaſeth him. But is it not a wonder and aboue the order of nature that ſo ſmall a remnant in lifting vp their voyce, See verſ. 16.ſhould be heard ſo farre off? for where few are, there is ſilence; and great noiſe is wont to be where great multitudes are gathered together. This then is the worke of God which farre ſurmounts nature, and whatſoeuer facultie elſe is in man: otherwiſe it ſeemes the Prophet ſhould contradict himſelfe; to wit, that all Iudea ſhould be waſted, and all the world brought to nothing, and yet that their crie ſhould be heard eueryevery where. This in it ſelfe is incredible, or rather ridiculous, if we meaſure the thing by carnall ſenſe: it is therefore, as we hauehave ſaid, to be aſcribed whollie to the admirable power and worke of God.

By their crie he not only meanes the voyce of gladnes which is expreſſed by mirth and reioycing,Faith the ground of true ioy. but he alſo comprehends vnderunder it truſt and confidence, becauſe they ſhall freelie, boldlie, and with a loud voyce publiſh the praiſes of the Lord. Now herewithall he admoniſheth the faithfull that it is their dutie to cauſe Gods graces in them to be magnified, and not their owne. By the Sea, Gods mercies muſt not be concealed.it is well enough knowne that the Iewes meane the regions farre off, which lie beyond the ſame.

Verſ. 15. Wherefore prayſe ye the Lord in the valleys, euen the name of the Lord God of Iſrael, in the yles of the ſea.

GOds benefits ought to prouoke vsus to giuegive him thanks, which we then teſtifie, when we vtter forth his prayſes. What thanks ſhall I render vntounto the Lord, ſaith Dauid, Pſal. 116.Ps 116for all the benefits he hath beſtowed vponupon me? I will euen take the cup of thankſgiuing for his ſaluation, and call vponupon his name. This order the Prophet keeps in this place: for hauing ſpoken of the reſtauration of the Church, he forthwith exhorts vsus to offer the ſacrifice of prayſe. By the valleys, he meanes thoſe Countries that are ſcattered and diuided as it were from the reſt: for thoſe which are inuironed with mountaines, are diſtinct and ſeuerall naturallie. Thence it is that the inhabitants of the valleys are rude and barbarous, becauſe they ſeldome conuerſe with others. It is then as if the Prophet ſhould hauehave ſaid, There is no corner of the world be it neuer ſo obſcure and intangled, but the praiſes of God ſhall be heard there.

He hath expreſſed the God of Iſrael, …o ſignifie that all nations ſhould call vponupon the name of the true God. For though all men hauehave a certaine knowledge of God, and that ſome ſeede of religion be rooted in their hearts, yet when the queſtion is of worſhipping the true God in a right maner, it either vaniſheth to nothing, or elſe they eaſilie fall to Idolatrie and ſuperſtitions. Now the Prophet heere ſpeakes of the true religion which ſhould be ſpread thorow the world: whence yet againe it appeares, that he propheſieth of the kingdome of Chriſt, vnderunder whoſe reigne the ſincere truth was reuealed to forreine and profane nations.

Verſ. 16. From the vttermoſt part of the earth we hauehave heard prayſes, euen glory to the iuſt. And I ſaid, My leannee, my leanneſſe, woe is me: the tranſgreſſors hauehave offended: yea, the tranſgreſſors hauehave grieuouſlie offended.

THis verſe containes two ſentences, which in apperance ſeeme to croſſe one another: for the firſt conteines a ioyfull argument p. 235of Gods praiſes; & preſently he breaks out into lamentations: wherein he bewailes the diſloyall behauiour of the wicked, who made ſhipwracke of all religion and godlineſſe. As touching the praiſes of God, wee hauehave alreadie ſaid, that hee can neither bee praiſed nor called vponupon, till hee hauehave made himſelfe knowne vntounto vsus by giuing vsus ſome taſte of his goodneſſe, whereby we may conceiue good hope and aſſurance of ſaluation. From thence come theſe ſentences of Dauid, Lord,Pſal. 6.6.Ps 6:6 who ſhall praiſe thee in the graue? In death who ſhall confeſſe thee? For as long as we onelyonly feele the wrath of God, we cannot vtter his praiſes: and therefore when the Prophet ſaith, they ſhall be heard; he giues vsus to vnderſtand, that the Goſpell ſhall be publiſhed thorowout the world, to the end men may acknowledge God for their Father, and wholly giuegive ouer themſelues to ſet forth his praiſes.

It is to be noted that he ſaith from the ends of the earth; becauſe the praiſes of God were then bounded within Iudea, and were not heard farre off: but afterward, they ſounded euerie where. When he addes, glorie to the iuſt: ſome take it as belonging to the perſon of all the faithfull in generall; as if the meaning were, that God ſhall be glorified, beccauſe of his iuſtice. Others reade it together thus; We hauehave heard glory giuen to the iuſt God. Thoſe who thinke the Heralds of theſe praiſes are called iust, doe gather a good ſenſe; but they conſider not the word glorie: or at the leaſt they are conſtrained to put the word Reioycing, in the ſtead of it. Whereas he puts the verbe, we hauehave heard, in the preter-perfect tence, and not in the future; I make no doubt but he meant to reuiue the hearts of the faithful by this conſolation; to wit, We ſhall againe heare the praiſes of God: for it imports more then if he had ſaid, The praiſes of God ſhall be heard. He alſo ſpeakes in the firſt perſon, that hee might comprehend the whole body of the Church, and ſo drawes the faithfull to a more diligent attention. We often finde the epithite Iust, in the Scripture, which he here applies vntounto God: but it belongs vntounto him after another ſort then it doth vntounto men; who are called iust, in regard of that righteouſneſſe which is communicated vntounto them: for God is called iust, by the effects; becauſe he is the fountaine of it. Let vsus now ſee then the ſubſtance of this congratulation and thankſgiuing;Where the imputation of Chriſts righteouſnes is felt, there muſt the praiſes of God needes ſound forth. to wit, we praiſe this iuſt God, becauſe we hauehave life and ſaluation, by the imputation of this iuſtice vntounto vsus. Where the iuſtice of God is felt then, there muſt praiſes and thankes needes follow.

But how incredible did theſe things ſeeme when the Prophet foretold them? for the Lord was only knowne and praiſed in Iudea. Their deſtruction is denounced, and then followes the publiſhing of Gods word and praiſes, which ſhould ſound thorowout the world. Now how could theſe things come to paſſe, when the people of God were deſtroyed? Surely we may well conclude, that few at that time belieued theſe prophecies. But now that theſe things are come to paſſe, is it not our duties to admire ſo great a miracle? The Iewes were not onelyonly ſcattered, but almoſt brought to nothing; yet notwithſtanding one ſmall ſparkle hath been ſufficient to giuegive light to the whole world: ſo as whoſoeuer hath been truely inlightened therewith, hath made bold and conſtant profeſſion of the trueth.

My bowels.] This place is diuerſly expounded: for ſome tranſlate the word Razi, Secret, others tranſlate, Leanneſſe. Thoſe who turne it, Secret, thinke the Prophet meant that a double ſecret was reuealed to him; to wit, that the Lord was purpoſed to reward the good, and to be auenged on the wicked. For whileſt men looke to the outward appearance, and ſee the wicked hauehave all they can wiſh, and the godly ouerwhelmed with miſeries; they are troubled and doubt in themſelues, whether the matters of this preſent life are gouerned by the hand of God, or whether all things are guided by Fortune. But ſuch thoughts are nothing but the ſeedes of impietie; as Salomon ſhewes, Eccleſ. 8.11. This therefore made the Pſalmiſt enter in the ſanctuarie of God, to conſider of this thing, rather then to conſult with fleſh and blood about it: Pſal. 73.17. Now if we follow this interpretation, the ſenſe will bee; Although the iuſt ſeeme to hauehave loſt all their labour: yet this ſecret doe I retaine in my breaſt, that it ſhal be well with them notwithſtanding in the latter end: and albeit the wicked thinke to eſcape, yet am I aſſured they ſhall not goe ſcotfree. But in regard this ſubtiltie ſeemes farre fetched, I had rather expound it more ſimply: and ſeeing the particle of expreſſing anguiſh, is alſo by and by added; who ſhould let me to thinke, but that Iſaiah ſpeakes here of the iuſt, or of their reward?

Others expound it Leanneſſe; as if hee ſhould ſay; I languiſh and am euen dried vp with ſorrow: for as the proſperitie and floriſhing eſtate of the people, did as it were batton him; ſo their miſerable and wofull eſtate was his leanneſſe. For the Prophet here ſuſtaines & repreſents the perſon of the whole ſtocke of the Iewes: and becauſe the Lord had cut it off, hee had iuſt cauſe to bewaile the leanneſſe of it. This interpretation hath ſome probabilitie, as I hauehave ſaid; becauſe Iſaiah had good cauſe to lament the diminiſhing of his people, which he ſaw was at hand. And wee know, that when the grace of God beganne to be publiſhed in all places, then the Iewes decreaſed; yea the ſucceſſors of Abraham were as good as extinguiſhed.

But let vsus ſee whether the Prophet hath not a further drift then to the reiection of his owne nation, ſo as he rather bewailes the inward euils wherewith he foreſaw y^e Church ſhould be afflicted. For we may well affirme that the Hebrew word which others hauehave tranſlated Secret, ſignifies alſo whatſoeuer is within the bodie. And thus it is an exclamation, to wit, my inward parts, or my bowels paine me: neither is it any abſurditie to ſupplie a verb, in a paſſionate and vehement p. 236ſpeech. When the Lord plants his Church it ſeemes to floriſh and to be out of all perill: but when her owne bowels, that is to ſay, her children trouble her, then is ſhe the moſt grieued: hypocrits aduance thēſelues, which toucheth her neerer then all the malice of thoſe that are without. To this appertaines theſe complaints, Alas, Alas! for that doubtleſſe was the Prophets meaning, to the end the faithfull might not thinke their felicitie conſiſted in the things of this life, but might rather know that they were to ſuſteine continuall combates: yea euen then when they imagined nothing could hinder them from inioying moſt ſweet peace and tranquillitie. His meaning is then to expreſſe an extreame paſſion of ſorrow wherwith y^e Church ſhould be inwardlie touched, that is to ſay, euen in her bowels: and ſo much the more cauſe had ſhe to lament, becauſe ſhe could not auoid it.A true ſaying. For as one ſaith, The Church can not flee from her home enemies, neither can ſhe rid her ſelfe of them. This is the cauſe why the Prophet wants words to expreſſe his miſerie.

When he ſpeakes in the next place of the diſloyall, it is a ſufficient confirmation of this expoſition. We hauehave too much experience, and ſhall feele more and more eueryevery day how great and wofull this calamitie is. Whence came Poperie and all the filthie puddle, but from this inward plague? It is an impoſtume bred in the bowels of the Church,The bane of the Church bred within her owne bowels. which at length hath broken forth and annoyed vsus with the corruption and ſtinch of it. Whence is it alſo y^t in theſe beginnings of y^e Church, which is but now in the ſwadling clouts as it were, we ſee the true doctrine corrupted, the diſciplineDiſcipline. adulterated, not only by the common people, but by them alſo which from their good example ought to be guides vntounto others? Is it not becauſe the Church hath alwaies been ſubiect to this euill?

Verſ. 17. Feare, and the pit, and the ſnare are vponupon thee, ô Inhabitant of the earth.

18. And he that fleeth from the noyſe of the feare ſhall fall into the pit, and he that commeth vp out of the pit ſhall be taken in the ſnare: for the windowes from an high are open, and the foundations of the earth do ſhake.

THe Prophet heere expoſtulates with the people becauſe of their ſinnes.See verſe 14.15.16. Before he ſaid, that not one, but many nations farre remote, ſhould hauehave cauſe to ſing; now hee comes to doctrine: for I thinke this ſhould be ſeuered from the former, becauſe Iſaiah threatens the wicked againe, to the end they might know that in the greateſt felicitie of the Church they ſhould continue to be accurſed. For ſuch are wont falſly to challenge vntounto themſelues the promiſes of God, when as they appertaine nothing at all vntounto them: this is the cauſe why the Prophets are wont to mingle threatnings with conſolations. It may be for ought we know that the Prophet made this ſermon apart, vponupon ſome other occaſion. For neither did the Prophets themſelues, nor other learned men for them diſtinguiſh the Chapters: we hauehave diuers times ſeene ſundrie ſentēces ioined together which ſhould be ſeparate; & many ſeparated which ſhould be ioined. What was the cauſe thereof but ignorance? Be it as you will; the Prophet directs his ſpeech againe to the wicked, and threatens them with an horrible iudgement.

Now this deſcription of feare, pit, and ſnare, is ſet before them to worke vponupon their affections: for had he in one word told them that deſtruction was at hand, they would hauehave bin little moued with it. But the doubt is whether he ſpeakes to the Iewes only, or no: for mine owne part, I meane not to contend much about it; and yet it is moſt likely vntounto me, that it appertaines alſo to other nations, yea euen to the whole earth,See verſ. 1.4. whereof he had propheſied before. By the earth, wee vnderſtand thoſe regions which were knowne to the Iewes, as we touched in another place.Verſe 1. The ſenſe then is,The ſenſe of this place. Thou ſhalt be preſſed with ſo many miſeries, that thou ſhalt not know which way to turne thee: as alſo it is written in Amos, He which flies for feare of the Lion, ſhall meete a Beare, Amos 5.19. And if he go into his houſe, when he leanes againſt the wall, a ſerpent ſhall bite him. And in the 15. Chapter of this booke Iſaiah told vsus, that Lions ſhould be ſent againſt thoſe Moabites that eſcaped the warre. For God hath a ſtore-houſe of infinite plagues wherewith to puniſh the wicked.God hath a ſtore-houſe of infinite plagues wherewith to puniſh the wicked. It is as much therefore as if the Prophet had ſaid, Be it knowne vntounto you, that you can no way winde your ſelues out of Gods hands: for he hath mo wayes then one to auenge himſelfe vponupon you for your iniquities; and hath skill enough to ſnare them that thinke by ſubtletie to ſteale away in the darke from him. He that ſcapes the ſword ſhall be vexed with famine, and if he die not of that, he ſhall be preſſed with ſome other, euen as if nets were eueryevery where ſpread to catch you.

The reaſon which is added in the latter end of the 18. verſe confirmes this expoſition, to wit, that they can no way preuent Gods vengeance. Why ſo? for all things are at his beck from the higheſt heauens, to the loweſt depths of the earth. Some are of opinion that the Prophet alludes to the deluge; but as I thinke the very meaning is, that Gods wrath ſhall be reuealed both from aboue, and below; as if he ſhould ſay, The Lord will arme heauen and earth on his ſide to execute his wrath vponupon the ſonnes of men, that which way ſoeuer they turne their eyes, they may ſee nothing but ruine and deſtruction.

Verſ. 19. The earth is vtterlie broken downe: the earth is cleane diſſolued: the earth is moued exceedinglie.

20. The earth ſhall reele to and fro like a drunken man, and ſhall be remoued as a tent, and the iniquitie thereof ſhall be p. 237heauie vponupon it; ſo that it ſhall fall, and riſe no more.

1HE amplifies theſe puniſhments by diuers phraſes of ſpeech. Now in the 20 verſe he will ſhew the cauſe of this calamitie; to wit, that men hauehave pulled it vponupon their owne 2heads by their ſinnes: in all the reſt of the words he ſhewes, that the miſchiefe is deſperate and incurable. We hauehave ſaid before, that the Prophet vtters one and the ſame thing in diuers manners of ſpeech, to the end hee might awaken and wound the hearts of the people, which naturally were too ſecure. For there is a careleſneſſe in our fleſh, which begets a contempt of God;A careleſnes rooted in our fleſh, which begets a contempt of God. and of this, euerie one of vsus hath too wofull experience, both in himſelfe and in others. That the Prophet then might rowſe vp thoſe that were drowſie and rocked aſleepe in their ſinnes, he garniſheth his words, (not as one affecting eloquence, to procure credit vntounto himſelfe) but to gaine attention of his hearers, & to cauſe the ſame to ſink the deeper into their hearts. 1Thence proceedes all theſe alluſions wherewith 2theſe verſes are repleniſhed: thence 3flowes this decking of his ſpeech with figures: thence is it that theſe threatnings and terrours are ſet forth in ſuch varietie of words, namely, euen to awaken the dull and dead hearts of his auditors.

Now this doctrine ought to be reſtrained to the wicked; not that the faithfull were exempt from theſe calamities, for they often ſuffer with others: but hauing their recourſe vntounto God, and reſting themſelues wholly vponupon him, they are not ſo appalled, but they get the victorie ouer all aſſaults whatſoeuer. But the wicked, which deſpiſe the iudgements of God, and take a raging libertie of ſinning to themſelues, ſhall alwaies be vexed and terrified without any eaſe or reſt.

Where he ſaith, the earth ſhall be ſhaken; it is not meant, as though it ſhould be carried out of one place into ſome other: but this, as we hauehave ſaid, is to be referred vntounto men: and it is as if he had ſaid; There ſhall be neither kingdome nor gouernement. In a word, his meaning is, to ſet forth thoſe changes whereof he ſpake in the tenth Chapter.

Now it is not without cauſe that he ſaith, the earth is laden with iniquitie; Our ſelues the authors of our owne euils.for thereby we perceiue, that God is neuer diſpleaſed with men, but wee our ſelues are the authors and 1cauſes of all the euill we indure. God is naturally inclined to pitie and compaſſion, and 2loues vsus with a fatherly affection: our ſinnes are the cauſe why hee deales roughly with vsus, and we hauehave no reaſon at all to accuſe him that ſmites vsus. The Prophet againe tels them that there is no recouerie: and ſome are of opinion, that this was ſpoken to the Iewes, whoſe commonwealth was vtterly aboliſhed; ſo as being ſcattered here and there, they were ſcacely reputed or held for men of like condition with others. But I extend it further; to wit, that the calamities ſhall be ſo great in the world, that it ſhould neuer bee reſtored to his firſt beautie: for men labour tooth and naile to reſiſt aduerſities, and are foolehardy vponupon a falſe confidence. When they hauehave indured ſome corrections,Men are readie enough to feede themſelues with vaine hopes. they thinke leaue ſhall bee giuen them to take breath; feeding themſelues with a vaine aſſurance, which the Prophet labours to depriue them of; to the end their fond hopes might not beguile them. It is alſo to be noted, that this generall ſentence takes not away the exception which Iſaiah ſpake of before, verſ. 13.

Verſ. 21. And in that day ſhall the Lord viſit the hoste aboue, that is on high; euen the Kings of the world that are vponupon the earth.

THis place hath troubled many mens heads; ſo as eueryevery one hath deſcanted vponupon it diuerſly. Some thinke it to be meant of the Sunne and ſtarres: others, of the diuels, 1which ſhould be puniſhed with the wicked: 2others referre it to the Iewes, whom 3God had beautified with a ſpecial priuiledge: but I can receiue none of theſe interpretations. The true and naturall ſenſe as I take it is, that there are no powers ſo high, that ſhall be able to free themſelues from theſe ſcourges of God; for let them ſoare aboue the cloudes, yet euen there ſhall the hand of God reach them, as it is ſaid in the Pſalme;Pſal. 139.Ps 139 Whither ſhall I goe from thy preſence? whither ſhall I flee from thy Spirit? if I goe vp into heauen thou art there: if I take the wings of the morning, and flie to the vttermoſt parts of the ſea, yet thither wilt thou purſue mee.

For Iſaiah calles Kings and Princes, the hoſt from aboue, by way of ſimilitude; and himſelfe ſo expounds it cleerely, when he addes, VponUpon the kings of the earth. For I am not of the mind that the words ſhould bee ſeuered, as if hee ſpake of diuers things; but it is rather the repetition of the ſame thing againe, ſo as the latter expounds the former: vnleſſe any had rather expound it thus; He will come in viſitation vponupon the kingdomes of the earth; yea, euen vponupon them which ſeeme the higheſt exalted aboue the common condition of men. Some are ſo aduanced aboue others, that they ſeeme petty Gods rather then men. Now the word viſit, muſt bee referred to the puniſhment, as it appeares ſufficiently by the text.

Verſ. 22. And they ſhall be gathered together as the priſoners in the pit: and they ſhall bee ſhut vp in the priſon; and after many daies ſhall they bee viſited.

HEe continues on his purpoſe in the beginning of the verſe, vſing a phraſe of ſpeech by way of ſimilitude; for all were not priſoners: but the Lord brought them all into ſeruitude, as if one ſhould keepe his enemies in ſafe cuſtodie which he had ſubdued. The Prophet brings in the Lord then like a Conquerour, which holds his enemies in priſon. p. 238For men are wont to lay them faſt, whom they hauehave taken. We know that men flee the preſence of God, & deſpiſe him all y^e while he ſpares, or giues thē any truce: for this cauſe Iſaiah ſaith, that they ſhall be ſhut vp in priſon by heapes, that ſo their reioycing in their multitudes might ceaſe.

Where he ſaith, they ſhall be viſited after many dayes, we are not to take it ſimplie as a promiſe, but as a threatning alſo included vnderunder it; and that in this ſenſe, O ye Iewes you hauehave a long time dallied with your God by your rebellion, and hauehave prolonged your trading in ſinne too long; ſo, God will now prolong his chaſtiſements till he hauehave in the end brought you (though very late) to a ſight of your miſdeeds. And this courſe we ſee the Iudges of the earth often take with malefactors with whom they are diſpleaſed: they admit thē not to their preſence the firſt day, but humble them firſt by throwing them into ſtinking dungeons,Simile. and into miſerie, that they may thereby breake the pride of their hearts.

God is ſaid to viſit the world two waies.But God is ſaid to viſit the world two waies, firſt, in puniſhing the wicked, ſecondly, when after ſome chaſtiſements he ſhewes his elect ſome tokens of his fatherlie kindnes. The word viſit in this place is taken, To behold: and thus the Prophet mitigates the rigor of his menace or threatning. For the hearts of the faithfull in theſe caſes hauehave need of comfort, leſt they ſhould quaile, and be diſcouraged:The cauſe why the Prophets are wont ſo often to mingle conſolations with their denunciatiōs. in regard of them therefore it is that the Prophets are wont to mingle conſolations after their denunciations of iudgements. Seeing theſe things ſerued then to cheere vp the faithfull, no doubt but they were ſpeciallie directed to the Iewes, among whom faith had her ſpeciall reſidence, in regard that it appeared in none but them. But yet we are once againe to obſerue theſe words, after many dayes, for this is added to exerciſe the faith of Gods children: we often run headlong in our deſires, and would hauehave God accompliſh his promiſes by and by: we grudge that he delaies ſo long, and wax ſo impatient that we can no longer indure. But we muſt learne in humilitie to wait and looke long for the ſaluation and merciemercy of our God, and not be diſcontented how long ſoeuer he deferre, for certainly he will come, and he will not tarrie. But herewithall wee muſt note, that God ſpeakes not heere of all, for as we hauehave ſeene in the 13. verſe, he was determined to ſaue but a few: and this ought ſo much the more to whet our appetites, to the end after we hauehave been long exerciſed vnderunder ſundrie calamities, we may meete the Lord that ſmites vsus by vnfeined repentance.

Verſ. 23. Then the Moone ſhall be abaſhed, and the Sunne aſhamed, when the Lord of hosts ſhall reigne in mount Zion, and in Ieruſalem: and glorie ſhall be**Or, euen in the preſence of his &c. before his ancient men.

MAny thinke that the Prophet vſeth this vehemencie againſt the Iewes, as if he ſaid, The Sunne, Moone, and Starres are aſhamed of your incredulitie, ſo that you are a deteſtation not to men only, but euen to the inſenſible creatures: but this ſeemes vtterlie wide frō the Prophets purpoſe. I make no doubt but he continues on that conſolation which he touched in the former verſe; as if he ſhould ſay, When the Lord ſhall viſit his people, and purge his Church, he will eſtabliſh ſuch a glorious kingdome, that it ſhal darken the light of the Sunne and Starres. And this maner of ſpeech is very vſuall among the Prophets, we alſo hauehave ſeene it before in this propheſie. Now Iſaiah ſpeakes not here alone of the head, but alſo of the whole bodie of the Church: when the Lord then ſhall ſettle his kingdome vponupon mount Zion, his glorie in the reſtauration of the people ſhall be ſo great, that that which ſeemes bright and glorious in mens eies, being compared with this, ſhall be but darkenes. And the better to expreſſe it, he names the greateſt lights in the firmament.

Some improperlie draw the verb To reigne, to Gods vengeance: for albeit God reignes when he iudgeth the world, yet this maner of ſpeech linked thus together, God ſhall reigne in Mount Zion, alwayes notes merciemercy and ſaluation. For he ſpeakes of the reſtauration of the Church: whence we gather, that theſe things are not accompliſhed but in Chriſt.

In mentioning of the Ancients he vſeth a figure called Synecdoche, a figure often vſed in ſcripture, taking the chiefe part of the Church for the whole bodie, and yet not without a ſpeciall cauſe. The ancient men, Prieſts, and gouerning Elders.are heere taken then not only for the Prieſts, but for thoſe gouernors which hauehave the ouerſight of maners and diſcipline, to wit, ſuch as ought with wiſdome and diſcretion to gouerne others. And vnderunder theſe names he comprehends all the people, not only becauſe they repreſent the whole bodie, the common people being hid as it were vnderunder the ſhadow of their wings: but alſo that the faithfull might hauehave good hope of a future reſtoring, otherwiſe it were to little purpoſe that a ſcattered multitude ſhould be left like a craſed bodie, or a confuſed lump.

It is not without cauſe that the particle, euen before his auncient men, is added, to the end the Iewes might know that Gods power ſhould be glorious: not that it can be comprehended with the eies of fleſh, but by faith: for he ſo reignes, that we effectuallie feele his ſtrength in our weakenes. And if we apprehend not this, we ſhall neuer receiue any comfort.

In ſtead of glorie, ſome reade gloriouſlie, others glorious: I had rather take it in the ſubſtantiue, although it be not much materiall as touching the ſenſe. For he ſhewes how great Gods glorie and magnificence ſhould be when Chriſtes kingdome ſhall be ſet vp: all glorie then muſt be turned into darknes, that his glorie alone may ſhine and ſurmount all things. Whence it followes, that God then inioyes that which belongs vntounto him in y^e middeſt of vsus, and that honor which none ought to depriue him of, when all creatures are brought within compaſſe, and that he alone ſhines, and is the light of our eyes.