and hasten his work c. That is say some Expositors that by adding sin to sin and by running into all extremities of desperate wickedness do in a manner hasten or provoke God to hasten judgment upon themselves But I conceive the Prophet doth plainly set forth the manner how these prophane wretches did deride and jeer the threatnings of Gods Prophets Let him make speed and hasten his work that we may see it As if they should have said You Prophets talk much of some great thing which God is about to do suddenly by way of punishing us for our sins why is it not done let him do it we care not though he hasten his work as you say he will or these words of scorn might be used to imply how little they believed what they said and how confident they were that no such thing should be Let him make speed and hasten his work that we may see it you have threatned these things again and again with many terrible words we wonder when we shall see it done and to the same purpose is the following clause and let the counsel of the Holy One of Israel draw nigh and come that we may know it that is that we may by the event see and know that God hath indeed determined of what you say and so may sensibly feel and know it is so I take it to be all one as if they had said you have talked long enough of what God in his counsel hath determined to do why is the execution delayed so long Let us see it at last speedily brought to effect And indeed the often repeating of the same thing Let him make speed and let him hasten his work and let the counsel of the Holy One of Israel draw nigh and come and that we may see it and that we may know it doth plainly shew that this is mentioned as spoken in a flouting manner and the same I judg of their terming God the Holy One of Israel Some indeed think that they might use this expression seriously to imply that the Holy One of Israel was not so changeable as utterly to cast off and destroy that people to whom he had obliged himself by an everlasting Covenant But because the whole is spoken in a way of a derision and because we find that our Prophet speaking of God was frequently wont to use this expression of the Holy One of Israel as we may see Chap. 1.4 and in many other places therefore it is most probable that even this expression they used also by way of jeering the Prophet And this we may the rather think because the other Prophets do often complain of wicked mens mocking them for the words they spake in their Preaching to the people as Jer. 20.8 The word of the Lord was made a reproach unto me and a derision daily and Chap. 17.15 a place much like this Behold they say unto me Where is the word of the Lord let it come now Ver. 20. Wo unto them that call evil good and good evil c. This may be applied I confess to those that by the wickedness of their lives do contradict that which they know in their judgment and so do by their practise seem to call that good which in their Consciences they know to be evil and that evil which they know is good But certainly the Prophet did hereby intend those that did expresly say that evil was good and good was evil which must needs argue a high degree of bold profaneness and so did not only confound good and evil vertue and vice truth and error making both alike approvable or disapprovable but also quite contrary to that which was just right did prefer evil before good approving of evil as fit to be loved and embraced and condemning good as fit to be hated and rejected And besides this is not meant of those that meerly out of simple ignorance do err and mistake in some smaller matters but of those that do in the generality judg perversly of the whole way of good and evil which if it be done out of judgment is a high degree of brutishness even that of being given up to a reprobate mind as the Apostle speaks Rom. 1.28 and must needs cause them to run out into an unbridled licentiousness of doing evil and if it be done against judgment and knowledg argues desperate obstinacy and perverseness of spirit And yet this may be several ways as when men call evil men or their evil actions good by way of flattery see the Note Prov. 24.24 or when men speak evil of good men or the good they do or the good that is in them by way of calumny or by way of excusing or justifying or indulging and encouraging themselves in any way of wickedness as when they shall call prodigality bounty or covetousness frugality or on the other hand zeal madness and patience stupidity and cowardise and such like As for the following words That put darkness for light and light for darkness that put bitter for sweet and sweet for bitter the same is expressed again in Metaphorical expressions for by darkness is meant the evil of error and sin which are usually termed darkness in the Scripture because they proceed from the ignorance and blindness of mens minds Ephes 4.18 which is farthered much by the cunning of Satan and power which he hath over them who is therefore called the ruler of the darkness of this world Ephes 6.12 because they affect secresie and darkness Ephes 5.11 12. and cannot endure the light of the word lest the evil of their ways should thereby be discovered Joh. 3.19 20. as likewise because they make men lyable to the over-clouding darkness of Gods displeasure here and that utter eternal darkness which is provided to be the portion of the damned hereafter Mat. 8.12 And on the contrary goodness and truth it is that is here called light as most frequently else where in the Scripture because they proceed from God and are wrought in us by the enlightening of his word and spirit Jam. 1.17 because they enable men to judg rightly of things and to order their conversation aright and makes them to be as so many bright shining lights in the world Phil. 2.15 and because they procure to men the light of Gods favour here Psal 89.15 16. and fit men for heavenly glory the inheritance of the Saints in light Col. 1.12 And so by bitter here is meant those ways of sin and wickedness which though they may seem pleasant for a time yet they have no real sweetness and delight in them and will be sure to prove most bitter in the end Prov. 5.3 4. and by sweet the ways of truth and holiness which are ever ways of pleasantness yielding us peace of Conscience and much sweet refreshing from the assurance of Gods favour see Prov. 3.17 Only withal it seems apparent that these Metaphorical expressions are added on purpose to imply that this miscalling of
of all sinful passions and corruptions in them and refresh their scorched consciences with the promises of the Gospel and the comforts of his Spirit Ver. 3. And the eyes of them that see shall not be dim and the ears of them that hear shall hearken That is they shall not be spiritually blind and deaf to the hearing of Gods word as they were before see the Note Chap. 29.18 for this is now opposed to the judgment before threatned concerning the blinding their eyes and deafning their ears Chap. 6.9 10. And this I conceive is principally meant of the enlightning of mind and teachable frame of Spirit which Christ would work in his people in the days of the Gospel Ver. 4. The heart also of the rash shall understand knowledg c. That is They that were heady and rash as all foolish and unregenerate persons are doing inconsiderately whatever their own carnal hearts or others as foolish as themselves shall suggest to them without ever advising whether it be good or evil safe or perillous shall become understanding prudent and discreet persons Though none are more hard to be taught than such giddy-headed and rash persons yet even they shall learn to be serious and well advised in all their ways So that here again the knowing and understanding heart now promised is opposed to the fat and stupid heart before threatned Chap. 6.10 Yea and observable it is that the knowledg here promised is ascribed to the heart The heart also of the rash shall understand knowledg The knowledg and understanding of the natural man is only in his mind and head but that which is here promised is such as shall be accompanied with the fear and love of God and other holy affections wrought in the heart And the tongue of the stammerers shall be ready to speak plainly Or elegantly as it is in the margin That is They that before were able to speak of the things of God and the truths of his Word but weakly and as it were stammeringly and doubtingly shall be then able to speak of them plainly and fully and excellently and withal sincerely as when they confess their sins they shall do it freely and fully and when they make profession of their faith they shall do it clearly and plainly c. Ver. 5. The vile person shall be no more called liberal c. That is The vicious worthless man or the base sordid miser which agreeth best with that which followeth nor the churl said to be bountiful The meaning as many think is that in the better part of Hezekiah's Reign to wit when God had delivered Jerusalem from that dangerous invasion of the Assyrians and himself from a very dangerous sickness there should be such a reformation in the land that such wicked wretches and covetous churls should neither 1. be soothed up by false Prophets in their vile ways as they had been Nor 2. be admired applauded and extolled by the people as very good men and liberal bountiful men when it was done meerly out of fear or flattrery because they were rich or great in the world Or 3. much less be advanced to or continued in places of Honour and Magistracy as it had been in the days of Ahaz of whom it may be some had continued too in their places during the former and more unsetled time of Hezekiah's Reign And the ground of this last is that amongst the Jews Princes and men in high places had usually these Titles of Honour given them liberal and bountiful and benefactors as we find it Luke 22.25 The Kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors whence it is that the word in the Hebrew here translated liberal is often in the Old Testament used for Princes as Prov. 17.7 and Mal. 1.8 But now understanding this as we must mystically of the days of the Gospel then the meaning seems to be either as before that in those days men shall be esteemed as they are Vice shall not be counted Vertue nor vicious men be admired and advanced Or rather that Christ by the Gospel should so clearly discover what is good and what is evil and so powerfully convince the consciences of men that the fair shews and pretences of wicked men should not serve their turn and that the godly being in esteem should have the more liberty and power to restrain the petulancy of ungodly men Ver. 6. For the vile person shall speak villany c. In this and the following verse a Reason is given of that in the foregoing verse to wit why vile wickked persons or base covetous churls should not be admired or extolled as liberal bountiful men by the people or should not be in places of Dignity and Power and Authority especially say some when the Gospel-light should come to make a clear discovery of men namely because such persons would both by word and deed make it apparent what they were no way fit to be so admired or so advanced For the vile person will speak villany that is his tongue will vent the wickedness and villany that is in his heart and his heart will work iniquity that is in his heart he will be still plotting and contriving wickedness and mischief to practice hypocrisie that is even to cover over his wicked practices with fair pretences of Religion and Justice which makes his wickedness the more abominable and to utter error against the Lord that is to pronounce unjust sentences in judgment or to say any thing to cause them to be pronounced contrary to the law and command of God This I conceive is the meaning of this expression For though thereby might be meant also all his blasphemous and Atheistical speeches against God and his Providence his flouting at Gods Word and Worship and Prophets all Religion and Piety and all prophane speeches as are with such men yet I rather think that particular before mentioned is here at least principally intended because this suits best with that which went before and that which follows after to make empty the soul of the hungry and he will cause the drink of the thirsty to fail that is to oppress the poorest amongst the people and to bereave them of those things wherewith their lives should be sustained Some I know do understand those words and to utter error against the Lord of the wicked mans spreading false Doctrines amongst the people whereby they are led into error and accordingly they also expound the following words to make empty the soul of the hungry c. of his with-holding the Doctrine of Life and Salvation from the people that spiritual nourishment wherewith their hungry and thirsty souls should have been refreshed But this is not the usual sin of the vile person and the churl of whom the Prophet is here speaking Ver. 7. The instruments also of the Churl are evil c. That is say some All those he imploys as his instruments for
be meant of hungring and thirsting after the imputed Righteousness of Christ but rather doubtless of striving to do that which was just and right in Gods Eyes Ye that seek the Lord that is that seek to approve your selves to him and to assure your Interest in him and that seek to him in all your streights Now that which he first assays here to comfort them in is concerning the small number to which they should be brought before that deliverance and restitution of Zion should be wrought which by him God had promised them and hereby may be meant both the fewness of that little Remnant that should come home out of Babylon in comparison of the numerousness of that Nation formerly And likewise the paucity of Believers that should be found in that Nation when Christ the promised Messiah should come to them with the glad tydings of Salvation And that which he saith to encourage them herein is That he adviseth them to remember how miraculously he had formerly multiplied their Nation Look unto the Rock whence ye are hewn and to the hole of the Pit whence ye are digged That is as it is explained in the following Verse Look to Abraham and Sarah out of whose Loins you the Children of Abraham had your descent And the rather we may well think that Abraham is called the Rock and Sarah the hole of the Pit that is the Stone-querry out of which they were hewn and digged with respect to Abrahams dead Body and the deadness of Sarahs Womb Rom. 4.19 They being both in regard of Age like dry and hard Rocks so that there seemed to be no likely yea in a natural way no possibility that they should have any issue until God was pleas'd miraculously to open Sarah's Womb. Now if God did at first from such a dead Stock raise such a numerous Nation as they had been why should they be discouraged at that very small Remnant to which their Church should be brought Ver. 2. Look unto Abraham your Father and unto Sarah that bare you c. This is added by way of explaining the former Words for I called him alone that is I brought him out of Chaldea when he was a lone man one Man and Childless too yea without hope of having any Children by Sarah being barren and at last by reason of Age past any hope of Childing And blessed him and encreased him that is as in many other regards I blessed him so particularly in the mighty encrease of his Posterity so that they became as the Stars in the Heaven or the Sand on the Sea-shore for multitude and hereby is implyed that the same God that did this could likewise encrease and multiply their Church and People though they were brought to never so poor a Remnant See the foregoing Note Ver. 3. For the Lord shall comfort Zion c. To wit with manifold blessings and particularly with an abundant encrease as he did Abraham See the foregoing Notes And this may be meant both of the Jews returning out of Babylon see the Notes Chap. 12.1 and of the Church in the days of the Gospel He will comfort all her waste places that is he will raise up her City and State again and those places that lay desolate shall be inhabited again with multitudes of people And he will make her Wilderness like Eden and her desart like the Garden of the Lord see the Notes Chap. 35.1 2. But now as this is meant of the Church in the days of the Gospel it must needs intend the holy change that should be wrought in Believers and particularly the mighty alteration that should be made in the Apostatised Church of the Jews by the Conversion of a Remnant of them and by the great access of the Gentiles Joy and gladness shall be found therein thanksgiving c. see the Notes Chap. 35.10 and Psal 126.2 But as this hath respect to the days of Christ it is chiefly meant of the great joy that should be wrought in afflicted Consciences by the preaching of the Gospel Ver. 4. Hearken unto me my People and give ear unto me O my Natition c. This is spoken still to the faithful amongst the Jews Gods peculiar People see the Note above ver 1. for a Law shall proceed from me that is say some that would limit this to the Jews that were to come out of Babylon as I will bring home my People to their own Land so I will govern them there as mine own People Do not think that Religion shall be lost amongst them by their long Bondage when I have brought them home they shall be governed by my Law as formerly And accordingly they expound the following Clause And I will make my Judgment to rest for a light of the People that is I will make good my Promises to my People in the sight and to the convincing of all Nations But questionless it is that new Law of the Gospel which God here saith should proceed from him for the governing of his Church for which see the Notes Chap. 2.3 4. And so one main drift of the Words seems to be to shew how the Church of the Jews should be so exceedingly multiplied as was before said namely by the coming in of the Gentiles to them And accordingly we must understand the next Clause And I will make my Judgment to rest for a light of the People that is I will cause my Gospel to rest amongst the Gentiles as a light which the Enemies thereof shall never be able to blow out For it is not strange that the Gospel should be called Gods Judgment because it is the Rule which God hath given us to judge of Good and Evil and the Scepter whereby he governs his Church and Law and Doctrine and Judgment c. are Words ordinarily used in the Scripture promiscuously one for another Ver. 5. My Righteousness is near c. That is The time is near at hand when I will approve my self Righteous and Faithful by performing my promise of saving you out of the hands of your Enemies see the Note Chap. 1.27 And this may be meant both of that deliverance out of Babylon and of our deliverance by Christ from our Spiritual Bondage and Enemies and the last the rather because the expression here used may also imply our being made Righteous by Christ and Christs governing his Church as a Righteous King see the Notes Chap. 40.10 11. My Salvation is gone forth see Chap. 43.19 The expression here used may relate either to the making known Gods Decree to the People by his Prophets or to the approaching and going forth of Cyrus his Decree concerning the Jews deliverance And mine Armes shall judge the People that is by mine Almighty Power I will punish the Nations the Babylonians and others that oppress my Church or by mine own Power accompanying the Ministry of the Gospel Rom. 1.16 and confirmed by many miraculous Works many Nations shall be Converted and shall submit
meaning is that though their plots and practices were hurtful to others yet they should bring no profit to them either they shall no way advance themselves thereby in their outward condition or if they do that yet that shall stand them in no stead as to the sheltering of them from the wrath of God and from the Evils that are coming upon them And indeed to shew that no better could be justly expected from such wicked plots and practices as theirs were is that added which follows their works are works of Iniquity and the act of violence is in their hands that is they are continually imployed in works of oppression and violence and other ways of desperate wickedness Ver. 7. Their feet run to Evil and they make haste to shed innocent Blood c. See the Note Prov. 1.16 from whence this seems to have been taken And so likewise the Apostle cites these words either from that place of Solomon or this of our Prophet Rom. 3.15 16 17. and that to prove that the Jews lay under the same guilt with the Gentiles their thoughts are thoughts of iniquity they not only do Evil but they do it also advisedly and deliberately their minds being continually plotting and contriving mischief wasting and destruction are in their paths that is wherever they go they waste and destroy or all they do tends hereto Ver. 8. The way of peace they know not c. That is they are of such a turbulent Spirit and are so violently bent upon all injurious courses that they know not how to live peaceably with any body they mind not peace not having the least inclination that way but are meer strangers to it utterly unacquainted with any peaceable courses and there is no judgment in their goings that is they have no respect to Justice and Right in any thing they do see the Note Chap. 56.1 they have made them crooked paths that is their ways are not according to the streight rule of Gods Word see the Note Psal 125.5 whoever goeth therein shall not know peace that is say some whoever converseth with them will be of the same unpeaceable disposition with them or rather whoever imitateth them and treadeth in these wicked and unpeaceable paths of theirs shall never prosper they shall never know what Peace and Prosperity means see the Note Chap. 48.22 Ver. 9. Therefore c. The Prophet having in the foregoing Verses shewn the People how extreamly wicked they were doth here declare that for this it was that God had brought them into such a sad condition and consequently that they had no cause to murmur against God as was before expressed Chap. 58.3 And because of that which follows our transgressions are multiplied before thee c. very many Expositors hold that the Prophet speaks this in the name of the Captive Jews acknowledging to God that their wickedness was the cause why God stood aloof from them and did not come in to their help Therefore is judgment far from us neither doth justice overtake us that is it comes not near us Because of these our forementioned Sins and particularly because we have not minded Judgment and Justice in our dealings with others therefore God hid himself from them and did not appear in a way of Justice for them to protect them and to execute Judgment upon their Enemies see the Note Chap. 1.27 we-wait for light but behold obscurity for brightness but we walk in darkness that is we were still hoping especially when we had sought God by fasting and Prayer that he would have brought things into a more comfortable condition but alas our miseries continue still upon us yea even when sometime there seemed to be some hope and we began to promise our selves more comfortable times behold even then so great was our disappointment our condition became rather worse and worse see the Notes Esth 8.17 and Psal 112.4 Ver. 10. We grope for the Wall like the Blind and we grope as if we had no Eyes c. See the Note Deut. 28.28 to which very place the Prophet seems to have respect in these expressions we stumble at noon-day as in the night that is we are apt to miscarry and fall into mischiefs where the danger might have been easily foreseen and prevented Both these expressions are added with respect to that wherewith the foregoing Verse was closed we walk in darkness But see the Notes also Job 5.14 and 12.24 we are in desolate places as dead men that is we are in an exceeding sad and desolate condition over-whelmed with miseries and hopeless of ever seeing better days like Men that live in desolate places where there is nothing that can afford Men any comfort or rather our condition is liker to that of dead Men in their Graves then to that of living Men. Ver. 11. We roar all like Bears and mourn sore like Doves c. See the Note Chap. 38.14 These different Similitudes may seem to be used to imply the one their loud out-cries like that of the roaring of Bears the other their continual bemoaning themselves like that of the mourning of Doves or else that they all lamented the Misery of their Condition some with lowder out-cries others with more inward and private Mournings We look for Judgment but there is none for Salvation but it is far off from us see the Note above Ver. 9. Ver. 12. For our Transgressions are multiplyed before thee c. As if he had said However we may flatter our selves and endeavour to excuse and cover over our Sins yet thou knowest them all and hereby thou hast been provoked against us and this hath been the cause why thou hast stood aloof from helping us And our sins testify against us see the Note Chap. 3.9 For our Transgressions are with us that is say some they are evident in the Evils they have brought upon us But rather the meaning is that their Sins were so manifest and notoriously great that they could not but be in their own Consciences fully convinced of them And to the same purpose is the following Clause And as for our Iniquities we know them it being clearly either a confession of their owning the Sins wherewith they had offended God or an humble bewailing themselves for them See the Note Psal 51.3 And now in all this the Prophet joyns himself with the rest of the People not as guilty of the same Sins with them but as confessing and bewailing their Sins together with his own Ver. 13. In Transgressing c. Having in the foregoing Verse acknowledged the wickedness of the People in general as the cause of all the Miseries that were come upon them here the Prophet proceeds to set them forth more distinctly and particularly And so having closed that Verse with those words And as for our Iniquities we know them here he sheweth what those their great Iniquities were In Transgressing and lying against the Lord and departing away from our God and by all
her incomprehensible Glory in Heaven hereafter And are to the same purpose the following Words a joy of many Generations namely that the exceeding happiness of the Church should be the joy of Gods People from generation to generation Ver. 16. Thou shalt also suck the milk of the Gentiles and shalt suck the Breast of Kings c. That is the Heathens with their Kings that before sought to devour thee shall then with much tender love nourish and support and defend thee see the the Note Chap 49.23 As likewise for the following Clause And thou shalt know that I the Lord am thy Saviour and thy Redeemer the mighty one of Jacob. And see also the Note Psal 132.2 Ver. 17. For Brass I will bring Gold and for Iron I will bring Silver and for Wood Brass and for Stones Iron c. That is thou shalt be brought into a far more happy excellent and glorious condition than ever thou enjoyedst formerly we cannot say that this was so with the Church of the Jews that returned out of Babylon and therefore it must be extended to this Church when she became Christian when her condition was indeed transcendently bettered because then instead of Carnal Ceremonies they had more Noble Spiritual Ordinances whereby Remission of Sins Adoption Sanctification and Life Eternal were tendered and conveyed to them and because these the gifts of the Holy Ghost should be more abundantly than ever and in a more glorious manner poured forth upon them I will make thy Officers Peace and thine Exacters Righteousness That is whereas in former days thou wert disturbed and oppressed by thy Governours and their Officers or whereas in Babylon thou wert miserably crushed by cruel Task-masters then thou shalt have such Righteous Rulers and Officers that thou shalt live Peaceably and Comfortably under them And this was partyl accomplished in those just and peaceable Governours that God set over them after their return out of Babylon Ezra Nehemiah and others that did indeed solely study and seek the Prosperity and Welfare of the Nation But especially I conceive it is meant of those Church Officers and Rulers in the days of the Gospel that should pacifie the Consciences of Men by Preaching Peace and Righteousness to them through Jesus Christ and of those Christian-Magistrates that should Govern the Church with great Justice and Peace see the Note Chap. â— 26 Ver. 18. Violence shall no more be heard in thy Land wasting nor destruction within thy Borders Having foretold in the foregoing Verse how justly and peaceably their Governours should Rule over them this is added as the effect hereof to wit that there should not any more be heard in their Land the Outcries and Complaints of the poor People either because of the Violence and Oppression of their Rulers or because of the wasting of their Land by Forreign Enemies breaking in upon them But now if this be understood of the Land of Judea after their return out of Babylon it must be taken as spoken Comparatively that there should be no more such complaint of their oppressions as was at present amongst them or as was when Jerusalem was besieged and destroyed or as when they were Captives in Babylon Yea if we understand it as I conceive it is principally intended of the Church of Christ either it must be understood of such a violence and destruction whereby the Church should be utterly Ruined and Destroyed which all the powers of Hell shall never be able to effect Or else it must be extended to the perfect Peace and Safety of the Church Triumphant in Heaven which seems the more probable because of that which is added in the following Verses for indeed though the Gospel teacheth Christians Peace and Righteousness yet it cannot be denyed but that there is too much Violence and Oppression amongst them And besides it is evident that Enemies do often break in upon them waste and destroy them But thou shalt call thy Walls Salvation and thy Gates Praise The meaning is that the Walls and Gates of Jerusalem should through the Blessing of God be a means of sure preservation to them and give them occasion of frequent blessing God in their Gates see the Note Psal 4.14 though some would have it that Praise is promised in their Gates to imply that the Justice administred in their Gates should be the great cause of their praising God And the Words may also be understood as if they had been expressed thus that Gods Salvation should be instead of Walls and Gates to them and should yield them continual occasion of praising God But for this see the Notes Chap. 26.1 Ver. 19. The Sun shall be no more thy light by day neither for brightness shall the Moon give Light unto thee c. It cannot be thought that the People of God should ever here in this World live without the Light of the Sun and Moon but the meaning is that they should have a Light so transcendently greater and more lightsom than those that Comparatively they should not mind nor esteem them namely the Light of Gods gracious favour shining into their hearts in and through the Lord Christ the Sun of Righteousness who should enlighten their Minds with the knowledge of his Grace by his Word and Spirit and thereby fill their heart with exceeding great Joy And so we find this explained in the following Words but the Lord shall be unto thee an everlasting Light where also in those Words an everlasting Light that transcendent excellency of this Light is hinted which is more fully set forth in the following Verse to wit that this Light should constantly and continually shine upon them without any variation or change until they were brought at last to the Eternal enjoyment of his Presence in Heavenly Glory And indeed many there are that hold that of this last the Glorious and Beatifical presence of God which the Saints shall enjoy in the Life that it to come this place is principally if not solely to be understood when they shall need no outward ordinary means for their Joy and Bliss but God shall be all in all to them But see the Notes also Chap. 24.23 And thy God thy Glory that is thine Interest in this great and glorious God through Jesus Christ and the great things he shall do for thee shall be a great honour to thee Ver. 20. Thy Sun shall no more go down neither shall thy Moon withdraw it self c. As if he had said whereas men do not always constantly enjoy the light of the Sun and Moon because when they have shined their appointed time they Set again and are hidden under the Earth thy Sun and thy Moon the Light promised in the foregoing Verse transcendently surpassing the Light of the Sun and Moon shall shine upon thee perpetually without any vicissitude and interruption it shall never be withdrawn but shall be thy Light by Night as well as by Day in the darkness of Adversity as well as