Chapter 32 of 66

1The king shall reign. Some expound this whole passage of Ezechias, or Josias kings of Juda, and of the chief princes under them: but so great effects, as be here prophesied, were not fully verified in them, but as in figure only of a more excellent king, and his principal servants, that should follow afterwards. For albeit these were very good kings, and had good and wise counsellors, and governors under them: yet they had not that perfect judgement, nor performed that complete justice, whereby the subjects enjoyed such peace, rest, safety, and consolation, as be here described, by the metaphors, and similitudes of men hid from wind, safe from tempest, refreshed with waters in their heat, and shadowed by a rock from the burning sun in the desert, with the like. And therefore S. Jerome, and other Christian Doctors understand it of Christ, who hath most perfect judgement and justice; and of his Apostles, and other Pastors of his Church, who by unction of the Holy Ghost, participate more abundantly of Christ's grace, than did the priests, and other rulers in the old testament. And so Christian people receive these benefits of peace, rest, protection, refreshing in soul, and conscience, and other spiritual comforts in Christ, by the mysteries of the new Testament, which the faithful of the old Testament could not receive by their kings and princes, nor by priests and prophets of that time. The same we might deduce of innumerable other places of this and other Prophets: but it is not our purpose to explicate much in this Edition.The king shal reigne. Some expound this whole passage of Ezechias, or Iosias kinges of Iuda, and of the chiefe princes vnder them: but so great effectes, as be here prophecied, were not fully verified in them, but as in figure only of a more excellent king, and his principal seruantes, that should folow afterwards. For albeit these were very good kinges, and had good and wise counselers, & gouerners vnder them: yet they had not that perfect iudgement, nor performed that complete iustice, wherby the subiectes enioyed such peace, rest, safetie, and consolation, as be here described, by the metaphores, and similitudes of men hid from winde, safe from tempest, refreshed with waters in their heate, and shadowed by a rock from the burning sunne in the desert, with the like. And therfore S Ierom, and other Christian Doctors vnderstand it of Christ, who hath most perfect iudgement and iustice; and of his Apostles, and other Pastors of his Church, who by vnction of the Holie Ghost, participate more abundantly of Christs grace, then did the priestes, & other rulers in the old testament. And so Christian people receiue these benefites of peace, rest, protection, refreshing in soule, & conscience, & other spiritual comfortes in Christ, by the mysteries of the new Testament, which the faithful of the old Testament could not receiue by their kinges & princes, nor by priestes and prophets of that time. The same we might deduce of innumerable other places of this & other Prophetes: but it is not our * purpose to explicate much in this Edition.

1Reign in justice: and rule in judgement. Here also to avoid prolixity, we may once note that these words: Judgement, and Justice, have a far other higher and more excellent signification in holy Scriptures (where they most frequently occur) than in profane writings, and natural or moral philosophical discourses. For Philosophers, such as Plato and Aristotle, could reach no further than to natural reason, which they called right judgement: and to moral equity, which in general they named justice. But the Holy Ghost by these words revealeth most high spiritual mysteries, known by faith, most comfortable to men's souls, relieving and refreshing the consciences of penitents in this life, and replenishing the just with unspeakable gladness in eternal glory. Therefore in the sense usual in holy Scripture, Judgement is the act of the mind, or understanding, discerning what is right, just, and agreeing to reason: And Justice is the rectitude of the will, doing conformably to right direction of the mind, or understanding. And so these words are applied to signify both God's, and just men's actions. As that which God mercifully decreed in eternity, and promised after the fall of man, to do for mankind, as convenient for his Divine Power, Wisdom, Justice, Mercy, and Goodness; with all the means which he ordained for effecting the same, is called his Judgement; and the performing and accomplishment thereof, so far as is of his part, is called his Justice. Also that which any man discusseth, discerneth, and determineth in his understanding, as right, or reasonable in supernatural things, is called his spiritual judgement; and that which he doth of his free will according to the same right judgement, is called his justice. So in this place the Prophet foreshoweth, that Christ our King will reign in justice, that is, perform and fulfil all that he, as God with the Father and the Holy Ghost, decreed for Redemption, Justification and Salvation of men. And the princes, his Apostles and other Pastors, shall rule in judgement: that is, discern and judge, what is right and good for themselves, and the people in respect of their souls, and eternal salvation.Reigne in iustice: and rule in iudgement. Here also to auoide prolixitie, we may once note that these wordes: Iudgement, and Iustice, haue a farre other higher and more excellent signification in holie Scriptures (where they most frequently occurre) then in prophane writings, and natural or moral philosophical discourses. For Philosophers, such as Plato and Aristotel, could reach no further then to natural reason, which they called right iudgement: and to moral equitie, which in general they named iustice. But the Holie Ghost by these wordes reueleth most high spiritual mysteries, knowen by faith, most comfortable to mens soules, releeuing and refreshing the consciences of penitents in this life, & replenishing the iust with vnspeakable gladnes in eternal glorie. Therfore in the sense vsual in holy Scripture, Iudgement is the act of the mind, or vnderstanding, discerning what is right, iust, & agreing to reason: And Iustice is the rectitude of the wil, doing conformably to right direction of the mind, or vnderstanding. And so these wordes are applied to signifie both Gods, and iust mens actions. As that which God mercifully decreed in eternitie, and promised after the fal of man, to do for mankind, as conuenient for his Diuine Powre, Wisdom, Iustice, Mercie, & Goodnes; with al the meanes which he ordained for effecting the same, is called his Iudgement; and the performing and accomplishment therof, so farre as is of his part, is called his Iustice. Also that which anie man discusseth, discerneth, and determineth in his vnderstanding, as right, or reasonable in supernatural thinges, is called his spiritual iudgement; and that which he doth of his freewil according to the same right iudgement, is called his iustice. So in this place the Prophet forsheweth, that Christ our King wil reigne in iustice, that is, performe and fulfil al that he, as God with the Father & the Holie Ghost, decreed for Redemption, Iustification and Saluation of men. And the princes, his Apostles and other Pastors, shal rule in iudgement: that is, discerne and iudge, what is right and good for themselues, and the people in respect of their soules, and eternal saluation.