A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. X.

THe Prophet seeth the throne, which he saw, ch. 1. 26, 27. touching which * 1.1 enough there, v. 2. The man cloathed with linnen is bidden to go be∣tween the Cherubins and Wheels, and thence to take fire and scatter it upon * 1.2 Jerusalem. This was done to shew, that after the destruction of the Jews, by the Caldees, they should set the City on fire, and burn it, as indeed they did, but that this fire might appear to have befaln Jerusalem, not at the will of the Caldees, but from the wrath of God, this shew was made, for God is said to fit between the Cherubims, and in the most holy place was the golden Altar of incense under them. Some by this fire taken from this holy place, will have purifying the City set forth, as Esa. 6. a coale is taken from the Al∣tar * 1.3 and therewith touching his lips he was purged; thus Jerom using many more words to this purpose. But Calvin and others better hold, that this fire * 1.4 was taken, as was said before; to shew the burning of the City. The holy fire indeed, whereby incense was burnt and made a sweet persume unto God, was for the expiation of sin, but God, as Calvin saith, had another occult fire between the Wheels of his providence under the Cherubims, from which, when he would, destroying fire came, as to Sodom, and Corah and his com∣pany * 1.5 immediatly by the ministry of his Angels, so mediately upon Jerusalem by the Caldees. And by his Angels also he causeth thunder, lightning, raine and snow, frosts and heat. For these come so from the influence of the Stars, that the Angels are above them, and these as the Wheels of Gods Charriot move as they move, for their spirit is in them to move or to lift them up or to make them stand.

Now the Cherubims stood on the right side of the house, when the man went in, and a * 1.6 cloud filled the house: That is, saith Calvin, withdrawing to one side, that room might be made for the man in linnen cloathing to go, as he was bidden for fire * 1.7 and to come out with it. For the cloud filling the house, it was not in token of favour, as in Solomons dayes, but rather to shew the darkness, in which the house of God should be left, he with his glory being departed, as followeth v. 4. which is added for further explanation of this, for thus a cloud is spoken * 1.8 of, with which the Lord cometh, Psal. 18 11. when in wrath Lyra contrary∣wise takes the cloud here for a signe of Gods presence, as 1 Kings 6. he saith, * 1.9 he will dwel in a cloud in his Temple, but the reason brought by Calvin from v. 4. is so plaine that I rather prefer his Exposition. For the glory of the Lord removing to the threshold, see before ch. 9. 3.

And the sound of the wings of the Cherubs was heard to the outer Court as the voice of * 1.10 the Almighty, that is, as a terrible thundering, which is called the voice of the Lord, Psal. 29. and this sound was made to shew the terrible alterations to come in that place, v. 6.

Then a Cherub stretched forth his hand, and gave fire to the man in linnen in the palnte * 1.11 of his hand; this was done to shew how readily all heavenly creatures seek to further the doing of that which God commandeth, that we may learn of them to do likewise, as we pray, Thy will be done in earth as in Heaven, v. 8. he repeates * 1.12 againe what he had said, ch. 1. touching a mans hand under the Cherubs wings, up∣on which enough hath been spoken there, it is repeated in this place because it was said before, that the Cherub took coals up in his hand, to shew that he had hands, and where those hands were.

Here a repetition is also made concerning the Wheels of that, which was said * 1.13 ch. 1. because he had spoken of fire between the Wheels, v. 2. if the reader should inquire, what those Wheels were, and what was remarkable in them, of all which also see before. This also repeated to make way to that which followeth of the Lords speaking to the Wheels, v. 13. The Lord cryed to the wheeles, O wheels, the meaning is, at the voice of the Lord they moved and * 1.14 stood, as before, v. 10. 11. and againe after this, v. 16. They did not so move as the Cherubs, as having the spirit of the Cherub in them, but that

God directed them in all their motions, v. 14. in repeating the relation tou∣ching the Cherubims faces there is some difference here from ch. 1. for one face is said to be of a Cherub, another of a man, the third of a lion, the fourth of an Eagle; * 1.15 a Cherub being put here for an oxe there, and that in the first place, which is there in the third. Some for clearing this say, that a Cherubs face was much like an Oxes, but herein, saith Lyra wel, they were foully mistaken; yet nei∣ther * 1.16 do I like that, which he bringeth to cleare it, saying a Cherubs face was the faire face of a youth, and forasmuch as the Kingdom of Grecia here∣by set forth abounded with wise and learned men, it was in that respect set forth by the face of a Cherub, or angel, which is most wise, and because wis∣dom never waxeth old, for the older a man is, the wiser, this was the face of a youth. For if by the face of a Cherub wisdome be meant, what shall we say touching the face of a man, which is next named, and is more fit to set forth wisdom, which the face of a childe or youth doth not? Calvin saith, that * 1.17 God shewed at this time one face different from that before, to the end that it might be known what these living creatures were, viz. angels indeed, and therefore although for other things mystically set forth by these four faces, the Oxes was put for one, and for the less dignity thereof, then of a man or lion it was put in the third place, yet now it pleasing God to shew an Angels face, this is put first as most worthy of all the rest. There is yet another rea∣son given by some, which doth most arride me of all others, viz. that for the face of an Oxe the face of a Cherub or Angel here is put, to shew, that he, who is an Oxe for laboring in the work of God, that is, the laborious preacher shall have his face one day changed being made as the glorious face of an An∣gel, for the preacher is as the Oxe that treadeth out the corn, and in the re∣surrection, saith the Lord, yee shal neither mary nor give in marriage, but be as the Angels. And to such a one was Thomas Aquinas that famous schooleman likened by his master Albertus Magnus, when in his youth he saw him derided for his taciturnity, as having nothing in him, for he shall, saith he, like an Oxe fill all the world with his lowing, and then he shall be honoured with the face of an Angel, and accordingly he thus attained the name of Angelicus Doctor, and Seraphicus.

And the glory of the Lord went from the threshold of the house, and stood upon the Che∣rubims, and the Cherubims lifted up their wings and ascended from the earth in my sight. * 1.18 For the 15, 16, and 17. verses I have spoken upon the things therein contain∣ed, ch. 1. Now the Prophet proceedeth againe to tell what became of the glory of God, which was said before to have gone from off the Cherubims, and to have stood upon the threshold. And this was done to shew Gods departing from his earthly house amongst the Jews to his heavenly, whereby was deno∣ted, that now they were destitute of his and his Angels help, and so lay to the fury of their heathen enemies. And this was done to take down their pride and carnal confidence in their Temple, by means whereof they thought themselves safe against all the forces of the world. But it may be doubted here how the promise formerly made then was verified, This is my house, and here will I dwell for ever. Sol. When God made this promise he propounded a condition, if his people did keep his law, worshipping him purely, as he pre∣scribed, but they in confidence of this left him to worship false Gods, and so corrupted most foully his worship, and waxed bold also to oppress and steal, to swear falsly, and to commit adultery, and to wallow in the swinish sin of drunkenness, wherefore that promise now held no longer, as Jer. 7. and 18. 10. but notwithstanding the same material house still amongst them, it was just with God to leave them destitute of his help, and to be gone up to his heavenly throne afar from them, and so to make that house no more then a∣nother building, wherein, though most sumptuous, there was no help to be had in time of need. And it was necessary to shew this aforehand, lest when afterwards they should see the Temple and Sanctuary burnt together with the City, they should conceive any thing indignly concerning God, as if he also had suffered in these flames. Yet it is to be understood, that the Lord did not

now so leave his Temple, but that the place was still sacred, and such as whereupon a Temple should after seventy yeers be built againe, and be filled * 1.19 with more glory, then this present house. And therefore Daniel still prayed to∣wards this place, and the Jews spared out of captivity, brought offerings hi∣ther even when this house lay in the ruines. And whereas God left it againe * 1.20 afterwards to other destruction in the time of the Romans for their more a∣bominable sinnes, the ever of the standing of that material Temple was then at an end, as the carnal sacrifices and Priesthood serving there, for which ser∣vice sake it was set up for a time, and to prefigure Christ and his Church through him being made the most magnificent building of all others in the world. From all which note, that God is not so tyed to his people in any place, but that when they grow sinful and corrupt, and leave serving him in [Note.] purity, as he commandeth, he will leave them, and then no force shall remaine as a bank to keep out the flood of his judgements. But whilest he is served in purity, he will be glorified there by their miraculous preservation.

The Prophet saith, that his vision was the same which he saw by the river * 1.21 Chebar, Ch. 1. and now he knew, that the living creatures there appearing were Cherubims, because the face of one of them was changed from the face of an Oxe, to the face of a Cherub. And therefore Gods shewing of him the same things the second time was not vaine, and it was also repeated for further confirmation, because he had to do with an incredulous people; and that the end of the vision might be made the more apparent, viz. to shew Gods de∣parture from amongst so wicked a people, and after this his leaving them for a longer time in the dayes of the Gospel, for their presecuting and crucifying of Christ, the Gentiles being taken in to be his Church and people in their stead.

Notes

• * 1.1

  V. 1.
• * 1.2

  V. 2.
• * 1.3

  Hieron.
• * 1.4

  Calvin.
• * 1.5

  Gen. 19. Num. 16.
• * 1.6

  V. 3.
• * 1.7

  Calvin.
• * 1.8

  V. 4.
• * 1.9

  Lyra.
• * 1.10

  V. 5.
• * 1.11

  V. 6.
• * 1.12

  V. 8.
• * 1.13

  V. 9 10, 11, 12.
• * 1.14

  V. 13.
• * 1.15

  V. 14.
• * 1.16

  Lyra.
• * 1.17

  Calvin.
• * 1.18

  V. 18.
• * 1.19

  Hag. 2.
• * 1.20

  Jer. 42.
• * 1.21

  V. 19.