8.3 Hee hath in this tenth Chapter a vision much like that mentioned in the first Chapter yet with some difference as will appear in the opening Three things chiefly are observable in this Chapter 1. The scattering of burning coales over the City Jerusalem which some call the vision of coales v. 2 3.6 7. 2. The Lords change of his place 4.18 19. 3. A description of the Cherubims in the 5.8 9 10 c. The scattering of the coales is specified in the 2d vers and prefigured the burning of Jerusalem and this is set out to us 1. From the Author commanding who is the Lord in the 〈◊〉 vers 1. 2. From the instrument acting the man cloathed with linnen vers 2. 3. From the command it selfe where we have 1. The place whither he was to goe in between c. 2. What to doe 1. Fill his hand with coales of fire 2. Scatter them over the City 4. The execution of the command vers 2.6 7. He went and this is illustrated 1. From the witnesse thereof Ezekiel in my sight 2. From the place where the Cherubims stood on the right side of the house v. 3. 3. From the event the cloud fill'd the inward Court Ibid. 4. From the manner of conveying of the fire vers 7. A Cherubim put forth his hand tooke fire and put into the hand of him cloathed with linnen In the first vers the Majesty and greatnesse of him commands is set out 1. By the Firmament above 2. By the Cherubims underneath 3. By a throne which was of Saphir In the first Chap. 22. hath been spoken of the firmament Rachiah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to extend expand expansum because stretched out over the whole earth The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of it's strength and firmenesse not melted or changed by its motion This firmament the footstool of the Lord was over the head of the Cherubims Cherubims This word is not in the first vision Chap. 1. there they are cal'd the living creatures here Cherubims which is evidence that they are the same and may strengthen the interpretation given to be of the Angels There is a difference between the words Chap. 1.22 where it 's said the firmament upon the heads of the living creature And the words here which are the firmament that was above the head of the Cherubims there its living creature and heads here its Cherubims and head which may mind us of their onenesse and consent in judgement and operations If there be heads it s but as one living creature acts from those heads if there be Cherubims they have all but as one head Why are they cal'd Cherubims here and not living creatures as before I suppose the reason is this The former vision was at Chebar in the open field by a rivers side this was in the Temple where the Cherubims were 1 Kings 8.6 7. and so that notion suited with them there 2. In Babylon a prophane land the Prophet sees living creatures he had a generall and confus'd apprehension of them but when he is in the Temple he hath a more cleare and distinct knowledge of them Hence you have this note The Lord did more clearely make known himselfe and mysteries in the holy land then in other places Psal 76.1 In Judah is God knowne more fully and familiarly then elsewhere A vision in Babylon is not so cleare as a vision in Sion Psalm 29.9 In his Temple doth every one speake of his glory A saphir stone Jerome derives it from shaphar pulcher because these stones are faire and pleasant to the eyes Coelesti Colore conspicui sunt Ruens The Saphir notes 1. Liberty Exod. 24.10 God appeared to them with a paved work of Saphir under his feet when the Israelites were going from bondage to liberty 2. Purity therefore it s brought in a foundation stone of the new Jerusalem Rev. 21.19 3. Of chastity Cant. 5.14 Christs belly is overlaid with Saphirs and his Spouse must be chast 4. Glory greatnesse among the Aegyptians the chiefe Priests being Judges wore a Saphir about their necks these and some other particulars were spoken of in the first Chapter vers 26. Throne A Throne is a seate of Majestie and belonging to Kings and great Governours John 3.6 2 King 11.19 Neh. 3.7 and therefore 1. are call'd Kingly Dan. 5.20 and put for Kingdom Prov. 20.28 for government Heb. 1.8 2. Glorious Isa 22.23 and hence are put for Angels Col. 1.18 for heaven Acts 7.49 for great dignity Job 36.7 Here it notes a seate of judgement according to that in Psalm 122.5 There are set thrones of judgement Here was a Throne of judgement set and that of Saphir holding out the Majestie power and greatnesse of him sate in it who was in a readinesse to give out sentence against Jerusalem The Firmament Cherubims Saphire Throne are mentioned but not he sate in it that one was in it is evident from the next vers He spake unto the man cloathed c. that was hee in the Throne In the first vision one like the appearance of the Sonne of man was in the Throne and because no such appearance is here it s conceived to be Jehovah Obser 1. The Lord is King and hath Kingly power he hath a throne and Isa 66.1 Heaven is my Throne And hee sitteth King for ever Psal 29.10 He hath a double Throne 1. A throne of justice Psal 9.7 Hee hath prepared his throne for judgement and this throne is terrible Dan. 7.9 10. It 's like a fiery flame and sends out a fiery stream to scorch and consume delinquents The law is cal'd a fiery law Deut. 33.2 and the breath of him sits in this throne its fire and kindles upon those appeare before it unquencheablie 2. A throne of mercy and grace Heb. 4.16 no sinners dye before this throne they may come boldly to it and finde yea obtaine mercy and grace to help in time of need Jerusalem was at the throne of justice and coals of fire were giving out to burn her to ashes 2. His throne is the chiefest of thrones it s in the Firmament Psal 11.4 The Lords throne is in heaven it s above all thrones he hath Angels men and Dâ—vils under his command the Cherubims heads were under the firmament whereon his throne was those immortall and glorious spirits He is King of nations Jer. 10.7 Of all the earth Psal 47.7 A great King above all gods Psalm 95.3 They have their expansums over their heads of some rich stuffe which shewes their subjection to some other but it s otherwise with God he is above the expansum Hee is the blessed and only potentate the King of Kings and Lord of Lords 1 Tim. 6.15 3. The Lord who hath so glorious a throne is much more glorious himselfe his throne is saphirine very beautiful like the colour of the heavens If an earthly throne be a throne of glory as Hannah stiles it 1 Sam. 2.8 what is this
〈◊〉 The Hebrew is an instrument of contrition or dissipation Prov. 25.18 It s translated a Maul an instrument to bear out a mans brains The Sept. renders the word here an Axe it may be interpreted a sword or any weapon that sufficeth to kill a man with Observ 1. That there is power efficacy in the calls and commands of God When he said Cause them have charge over the City to draw neare you see it here fulfil'd Behold six men came Ezekiel cald told them the mind of God but there was not power in him to bring these slaughter-Angels before the Lord Divine provideâ— eacted the secret vertue of the Lord did it There is power in commands of God and when that goeth along with his word it produceth any effects his word and power brought the flood upon the world at first and will bring the fire on it at last 2. When God is against a City he sets Angels against it also Here were 6. Angels that appeared at his call for the destruction of the City those who before hee had appointed to preserve it now he calls forth to destroy it Sin makes God our enemy and when he is out with us who can be friends to us If the King frown the Nobles and Courtiers will doe it also While God is our friend Angels are and all other creatures 1 Cor. 3.21 Paul saith to the Corinthians All things are yours your servants your friends for your good and why yee are Christs his friends his servants if they had been enemies to Christ all things had been enemies to them what the wise man saith of any man Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him It s true of any City when they please God hee makes their enemies to be at peace with them Babylon was ever an enemie to Sion but never harm'd Sion till Sion had offended or lost her God and when Cities have provok'd God against them he makes their friends their enemies and their enemies enmity unto them Have not we kindled divine wrath by our sins caused him to deale in fury to set Angels and men against us are they not abroad with slaughter-weapons Jerusalem improv'd not the sword of Justice the Magistrates were neglective of punishing Delinquents of righting the wrongs of the oppressed and therefore God put a sword into the hands of Angels and Chaldeans to destroy both Magistrate and Subject Let us take heede how wee make God our enemy by all meanes make him your friend Job 5.23 Stones and beasts will be at league at peace with you compare it with Deut. 32.13 Isa 11.6 7 8. 3. At what gate men drive God away at the same gate they let judgement in At what doore men let in sinne at the same doore they let in wrath the destroying Angels came from the North to the North-gate there was the Idoll of Jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity judgment Ch. 8.3 by the brazen Altar this way came in Idolatry this way God was driven from them and this way came the Angels came the Chaldeans to be avenged on them they sinn'd Northward and from thence came their judgement At that gate was the great concourse of people there they worshipped the Image of Jealousie and that way came in the greatest evill they ever had the Prophets oft mention the Northern evill Jer. 1.14 Out of the North an evill shall breake forth upon all the land Ch. 4.6 I will bring evill from the North a great destruction And Chap. 6.1.22 23.10.22 A great commotion out of the North to make the Cities of Judah desolate and a denne of dragons Judgement came to that gate they sin'd at sin lay behinde the doore call'd for and let in the enemie Gen. 4.7 God told Cain if he did not well sinne lay at the doore That is punishment judgement lay at the doore and would quickly come in at that door sin had opened Rom. 5.12 By sin death entered Sin opened a doore it brake open Gods command and so let in death and all judgments beneath death Ahaziah sends to Baalzebub the god of Ekron about his recovery being sick this so offended God that an answer was returned him that therefore he should not come down from his bed but should surely dye 2 Kings 9.4 Gideons Ephod was a snare to him his house Judg. 8.27 4. When God comes against a people he will surround them with judgements at all the chiefe gates there should be Angels Chaldean forces so that if they would flye to the gates of any of the streets to the gate of Ephraim to the corner-gate the old gate or fish-gate the dung-gate or common-gate or other gates whatsoever they should find Angels with destroying weapons in their hands And see themselves so beset with judgem nâ—s that there should be no escaping they might runne from street to street from gate to gate and hope to get away but Jer. 11.11 I will bring evill upon them which they shall not be able to escape Their hearts heads hands heels shall not availe them to an eâ—câ—pe if they fight or flye if they intreat God or man seeke secretly to steale away it 's in vaine they shall not be able to â—scape 5. When God is upon acts of Justice and calls for Angels or any creatures at his command they come and willingly contribute what power they have to damnifie and destroy his enemies every one came here with a slaughter-weapon in his hand the creatures are ready to execute vengeance upon their fellow-creatures whan the glorious Creator being offended cals for it Isa 37.36 An Angell at Gods appointment went forth and slew 185000. He had his slaughter-weapon ready and acted like an Angell slaying so many in one night It 's said of Angels Psalm 103.20 that they excell in strength that they doe the commandments of the Lord hearkning unto the voyce of his word If he doe once speak they heart yea they put forth their great strength and doe that strongly they are sent about One man among them was cloathed with linnen Who this one man should be is questionable Some make him to be an Angell and the grounds they goe upon are these 1. He is cloathed with linnen in which kind of garment Angels were wont to appeare Acts 1.10 Luke 24.4 John 20.12 2. In the end of this Chapter this man saith I have done as thou commandedst me which respect an Angel rather then Christ who being equall from the Father receives not commands from him Angels being his servants and ministring spirits are fittest to receive commands For the first of these arguments it 's true that Angels have appeared oft in white linnen and shining garments but not they alone Rev. 4.4 The 24. Elders were cloathed with white linnen And Chap. 9.7 A great multitude stood before the throne and the lamb cloath'd in white robes And Christ in his transfiguration had his
of the Prophet Micah Chap. 7.1 Woe is mee for I am as when they have gathered the summer fruit as the grape gleaning of the Vintage there is no cluster to eate 5. The Lord hath a speciall care of his Saints when dreadfull and destroying judgements are comming upon others Goe set a marke upon them that sigh c. provide that they be secured distinguish them from all the rest and let them have mercy in the common calamity It appears 1. From the person employed to doe it and that is the Lord Christ who was the man with the Inkhorn by his side when God shall employ not a Prophet not an Angell but his owne deare son to doe this work to mark the godly it 's argument of tender care towards them 2. He must goe through the middest of the City and looke into every place make an exact search and find them out where ever they were hid God would not have him neglect any place lest he should passe by any Saint Math. 28. Herod would have the wise men make diligent search for the young child and God would have Christ here make diligent search for mourning S t s they are his treasure and Christ would search for them as for hid treasure 3. He must surely mark them vehithvitha Taf you shall sign them wish a signe that is certainly signe them the doubling of the word notes Gods intention and care to have it done It might have sufficed to have said you shall signe them but hee adds with a signe to put it out of doubt 4. From the persons sealed 1. Men it 's put indefinitely not confin'd to noble wise rich learned but any condition of men that were godly any poore man any servant any child any little one let their grace be never so mean if they had any grace at all they should have the seale as well as the best 2. Mourners when fil'd with sorrow for the sins of the land with feares for the judgements were comming upon the land all in a confusion every one at a losse not knowing what to doe which way to turne themselves Liberties Ordinances City Sanctuary all comforts all friends being upon departure now to be marked out for life eternall now to have the conscâ—ence sprinkled with the blood of Christ the spirit to bear witness and seale up the soule with assurance of Gods love this shewes God hath a great care of his in time of dangers Not only at this time but in all times of judgments God hath been carefull of his Lots righteous soule was vexed at the unclean conversation of the Sodomites and when fire brimstone scorched consum'd Sodome God sent his Angels to finde Gen. 19. hasten and force Lot out of that wicked place The flood that drown'd all the world could not hurt Noah Gen. 7. God put him into the Arke shut him in and kept him safe there When the destroying Angel comes forth to destroy the first-born of Aegypt Exod. 12.22 the Israelites posts were sprinkled with blood and no blood must be shed there they were marked for deliverance When Jericho was taken and destroyed Josh 2. and 6. Chap. the scarlet thread in the window was a signe of deliverance to her and hers Rev. 7.2 3 4 5. Christ the Angell of the East who had the seale of the living God viz. the Spirit forbids the Angels to hurt any till the 144. thousand were sealed in their fore-heads When Paul was brought before Nero and all left him in the jawes of that roaring lyon the Lord stood by him and strengthned him the more carelesse others were of Paul the more carefull was God of him A little before Jerusalem was taken by the Romans a voyce was heard Mal. 3.16 17. Ite Pellam the faithfull no sooner escape thither but the City was ruined and all the fore-told woes accomplished in it 6. It is the Lord Christ who is the marker of the Saints all power in heaven and earth is given to him sealing and saving power as well as rejecting and destroying power He is said to have the seale of the living God Rev. 7. and to take order for the sealing the servants of the Lord Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall goe no more out and I will write upon him the name of my God and the name of the City of my God which is new Jerusalem which commeth down out of heaven from my God and I will write upon him my new name Christ makes him a pillar in the Temple that is great honour but that is not all Christ writes three names upon that man the name of his God of new Jerusalem and his owne name hee causeth him to know he is the Sonne of God a Citizen of the heavenly City and should have interest in the glory and dignity of Christ Phil. 2.9 Heb. 2.7 which Divines call the new name given him after his passion and ascension such marking have the Saints and faithfull servants of Christ The Scripture tels us of another marker besides Christ and it 's the Beast mentioned Revel 13.16 17. who causeth all to receive a mark in their right hand fore-head Christ had seal'd his Rev. 7. to separate them from the world and danger and the Beast seals his to separate them from Christs seal'd ones for the world that they might buy sell this sealing was not for deliverance but for destruction Rev. 14.9 10. If any man receive the beasts marke in his hand or fore-head the same shall drinke of the wine of the wrath of God and be tormented with fire and brimstone Rev. 19.20 The beast with his marke ones are cast into hell Here was a dangerous mark whether it was the masse signe of the Crosse profession of Popish worship subjection to the Pope as head of the Church obedience to his canons decrees observation of his fasts dayes riteâ—s whether auricular confession Popish orders any vows or oaths to maintain the Pope and his power such as Otho took in the year 960. 7. God and Christ are not asham'd of theirs in the worst times and greatest dangers God will have them marked Rev. 22.4 His name shall be in their fore-heads the beast had mark'd and own'd those were here Christ would doe so by his it was vindicationis nota and Christ doth mark them in the fore-head In Sodome God own'd Lot in Rome he stood by Paul 2 Tim. 4.17 When 4. destroying Angels were come abroad the Lord Christ seals 12000. of every Tribe in their fore-heads Revel 7.3.5 6 7 8. Christ ownes his here and hereafter see John 10.3.14.27 He calls them his sheepe his friends Chap. 18.15 his brethren I ascend to my father and your father to my God and your God John 20.17 When Christ was in heaven he own'd Steven being amidst his enemies Acts 7.55.56 And he promises Math. 10.32 to
2. From the resemblance of it to the Lords voyce as the voyce of the Almighty God when he speaketh that is like a mighty voyce even the voyce of thunder Obser 1. The Angels doe applaud the righteous judgements of God and Christ against sinfull Cities Churches States or persons Here Christ was leaving the Temple the City this people and ready to scatter fire among them the Angels made a joyfull sound at it The Temple the inward and outward Court rang of it their voyce which is meant by the sound of their wings was a mighty voyce like thunder it 's musique to them that God hath the glory of his judgements aswell as of his mercies that obstinate sinners be destroyed aswell as mourners be marked The Angell was glad when Babylon was fallen Gods judgments executed upon her Rev. 18.2 He cryed mightily with a strong voyce Babylon the great is fallen is fallen VERS 6 7. And it came to passe that when he had commanded the man cloathed with linnen saying Take fire from between the wheeles from betweene the Cherubims then hee went in and stood beside the wheeles And one Cherub stretched forth his hands from between the Cherubims and tooke thereof and put it into the hands of him that was cloathed with linnen who took it and went out IN the sixth verse is a repetition of what was said in the 2d verse there God spake to the man cloathed with linnen here hee commanded the man c. there it 's goe in between the wheels and fill thy hands with coales of fire from betweene the Cherubims and here it 's take fire from between the wheels from between the Cherubims Then the obedience of the man cloathed with linnen is set down he went so here he went in Only there is this addition and stood beside the wheeles This repetition of the same matter argues not backwardnesse in Christ to doe the commands of his Father but sets out the earnest intention of God to have this fiery judgement accomplished now he would not have it delayed but hastned Stood beside the wheeles I finde not any Interpreter to touch at all upon this Christs standing beside the wheels and yet surely there was something in it The Lord had bid him goe in between the wheels and take fire from between them but Christ stood beside them hee did not neglect or crosse any thing his Father commanded he was between the wheels when he stood beside them or neare them juxta rotam this might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To acquaint the Cherubims with the command the Father had given him they were at some distance from him sate in the throne and from the man cloathed in linnen it s said he went 2. To try their spirits how they affected this judgement 3. To consider the mutability and uncertainty of all things Obser 1. Christ being in the form of man is under the command of his Father he commanded the man cloathed with linnen Hence he cals him his servant Mat. 12.18 Behold my servant whom I have chosen he was the most able diligent and faithfull servant that ever God or man had therefore the Lord saith of him my beloved in whom my soule is well pleased God was not only contented with Christ and what hee did but satisfied well pleased he being under his commands perform'd them fully John 12.49 saith Christ of his Father He gave mee commandement what I should say and John 14.31 As the Father gave mee commandement even so I doe and Chap. 15.10 I have kept my Fathers commandements If Christ when he appeared in the form of man and when he was man were under the commands of God let not us think much to be under his commands 2. That judgements are in Gods power and at his dispose he saith goe take fire It 's the Lord that creates the fire keepes and gives it out when by whom and where he pleaseth he had fire in store he bids the man cloathed with linnen take of it and scatter it over the City No judgements but are at the Lords command Jer. 25.29 I will call for a sword upon all the inhabitants of the earth It 's at Gods call and only his call doth it if he say the word there shall be warres in all kingdomes He brings diseases and plagues upon people when hee will Deut. 28.10 he sends enemies to tread down his people like mire in the streets Isa 10.6 He stirs up the scourge when it comes vers 26. He throws down Mal. 1.4 he powrs out wrath like water Hos 5.10 he kindles fire to burn the greene and dry tree yea such fire as none can quench Ezek. 20.47 All judgements lesser or greater are at his command and therefore hee takes it to himselfe Isa 45.7 I forme the light and create darkenesse I make peace and create evill I the Lord doe all these things Let us feare and not provoke this God who can command fire to burn Cities at his pleasure 3. Christ proceeds in execution of his Fathers will considerately he stood by the wheels informes the Angels tryes their spirits and observes the motions of all things and sees what equity there is to take fire and throw upon the City VERS 7. And one Cherub stretched forth his hand from betweene the Cherubims c. THis verse presents to us the way how the fire was conveyed to Christ He being come to the side of the wheels one of the Cherubims stretcheth out his hand takes fire and puts it into the hand of Christ the man cloathed with linnen Angels have no hands they are spirits without humane parts visionally they had hands they appeared so to the Prophet The fire they took of we must a little enquire into if we will referre it to materiall fire it was that of the Altar of which I spake before vers 2. But we may understand by fire that active vertue and power is in the Angels they are glorious creatures likened to flames of fire Heb. 1.7 and the taking fire here and putting it into the hands of Christ is their yeilding up their strength power and activity to further the designe and doe the will of Christ in executing of the judgements intended Fire hath light heat and activity in it and the Angels have much knowledge zeale and active vertue in them all which they tender to Christ Who tooke it and went out Here is no mention made what the man cloathed with linnen did with this fire viz. their resignation of them and their active vertue to be at his dispose Some thinke that Christ presently executed the command of his Father though it be not specified In the 2d vers he was bid to scatter the coales over the Citie and now it was needlesse to re-mention it Others are of judgment to whom I consent that Christ did not presently set fire on Jerusalem or employ the Angels to the destruction of it and the reason given is
this and hath weight in it Our Prophet was now in a vision at Jerusalem and as hee had had many things offered to his sight so many things were yet offering and to be offered to his view all which had beene disturbed and prevented if there had been present execution of the command he could not have seen what follows here in the vision nor that in the next Chapter Further I conceive sometime was allotted between the command and execution for repentance Obser 1. Angels watch and take opportunites to serve Christ he comes unto them to take fire and presently one of them takes the fire and puts it in his hand being glad of such an opportunity to doe him service Angels are vigilant creatures and wait for opportunities and when they come they will not lose them Psal 103.20 They hearken to the voyce of his word they neither slumber nor sleep but hearken constantly what the Lord will say what opportunity there will be for action so in Ezek. 1.11 they are described with their wings stretched upward manifesting their watchfulnesse and readinesse for service When Christ was born a multitude of them appeared and celebrated his nativity Luke 2.13 When Christ was taken by Judas and his traine Peter drew his sword in his Masters defence but what saith Christ put up thy sword it 's not a time now to fight but to suffer thinkest thou that I cannot now pray to my Father he shall presently give me more then 12. legions of Angels It 's not a time now to pray for helpe I must dye Scripture must be fulfilled but if I would my Father would bid the Angels to aid me and they presently would come whole legions of them yea all the Angels in heaven Let us learne of Angels watch opportunities and take them There be nicks of time wherein to doe the works of Christ Eccles 3.1 To every thing there is a season and a time to every purpose under the heaven It 's wisdome to observe those seasons and times Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Angels doe honour the Lord Christ exceedingly to their utmost they resigne up themselves and all they have to the will and command of Christ their wings hands feet faces their natures their knowledge zeale active vertue shall be all for Christ One tooke fire and put into his hand This is great honour to Christ when any creature gives up what it is what it hath and what it can doe unto him fully More cannot be required or expected by any superior and divine power more cannot be performed by any creature They are Angelicall who can resign up all into the hand of Christ Let us learn this duty The Scribe Matth. 8.19 said well Master I will follow thee whithersoever thou goest I will trace thy steps learn thy doctrine doe thy will be at thy dispose And Isa Chap. 6.8 Here am I send me Lord I give up my selfe unto thee all the fire in mee all my knowledge zeale active vertue are at thy dispose So Paul Acts 9.6 Lord what wilt thou have me to doe I have been against thee I will now be for thee I give up my selfe to thee wholly If Angels did it whose nature Christ tooke not for whom he dyed not how much more should we doe it whose nature he took for whom he did and suffered all 3. Things done seasonably are acceptable to Christ the Angel observ'd Christ comming for fire to demand their service and he takes fire and puts into Christs hand and Christ tooke it which notes his acceptance He neither reprov'd nor rejected the Angel or his service but was well pleased the putting fire into his hand was seasonable and so acceptable There be seasons which if taken sweeten actions and open the doore for their better entertainment Prov. 25.11 A word fitly spoken is like apples of gold in pictures of silver The Heb. is a word spoken upon its wheels Fit times and seasons are wheels to carry words with great advantage and so for actions when things are done in the due time they are beautifull acceptable when God gives raine to a Land in season how acceptable is it when a tree bears fruit in its season its gratefull So when Angels or men do things seasonably its pleasing to the Lord Christ there be idonea tempora which if we misse actions are unlovely and misse of their aimes Psal 32.6 For this shall every one that is godly pray unto thee in a time when thou maist be found There be times if we have the wisdome to discern them when prayer will be seasonable acceptable effectuall VERS 8. And there appeared in the Cherubims the forme of a mans hand under their wings OUr Prophet having seene the Cherub stretch out a hand take fire and put it into the hand of the man cloathed with linnen here hee describes what kind of hand it was and where it was For the kind it was a mans hand there appeared the form of a mans hand for the place it was under their wing I have spoken hereof Chap. 1.8 There is mention of hands here of a hand not that they had only one hand but under every wing was a hand they had wings and under them he saw the form of a hand Their wings set out not only their swiftnesse in motion but also their divine instinct and secret guidance of God which carries them as wings this or that way to this or that action and hand imports both vigour to act and action active vertue and the activity it selfe Oeserv 1. Angels are furnished with abilities and are fitted for employments they have hands and wings what ever the Lord calls them to doe they want not ought tending to the accomplishment thereof If speed be required they have wings to flye If work be to be done they have hands and can doe much in a little time 2. They doe not things rashly but advisedly judiciously they have the hands of a man mens hands are ordered by judgment in their operations and so are Angels they doe all things wisely understandingly they observe the best seasons and all circumstances which may adde beauty and advantage to their actions and therefore vers 12. it 's said their hands were full of eyes they see into all the intrinsicals or extrinsicals of any businesse 3. The works of God are done by hidden and secret meanes by ways unthought of by hands under wings Here a Cherub stretches out a hand from under a wing takes fire and puts into the hand of Christ God hath secret hands to do his work somtimes angels hands sometime the hand of providence sometime the hand of his spirit Angels are invisible agents and we have unknown mercies from their hands an Angel rol'd away the great stone from the Sepulchre they remove many difficulties out of our way it was the hand of an Angel that brought the Apostles out of prison Act. 5.19.12.9 Angels encamp round about
them that feare the Lord Psal 34.7 They are invisible guards and do invisible things for us their hands work when we feel them not so the hand of providence is doing when wee slumber and discern it not Joseph is sold into Aegypt and it was not discern'd by the sellers or the sold what work God was about the hand of providence was secret but wrought strongly for the raising of Joseph and safety of Jacob and many thousands besides Mordecai will not bow to Haman was the hand discern'd here which was working Hamans ruine I believe not Haman goes on plots the death of all the Jewes had almost accomplished his desire but providence acts in an unexpected way and cuts off this bloody man A secret hand of heaven hath done the great things in all ages invisible vertue hath done more then all visible instruments In our Counsels Armies undertakings had not Gods hand of Providence wrought we had been ruin'd Was it not a strange hand of Providence that began the work in Scotland If ought be done in the work of Reformation amongst us is it not the hand of God rather then the hand of man Isa 1.25 I will turne my hand upon them and purely purge away their drosse Math. 8.3 Jesus put forth his hand and healed the leper If our leprosie he healed or healing it 's by the hand of Christ put forth The safety of this Nation is from a secret hand we are held and hid in the hollow and shadow of an invisible hand So the hand of the Spirit doth secret work in Sion Christ by the finger of God Luk. 11.20 by the spirit of God Mat. 12.28 cast out Devils It s this hand that mortifies and kils the lusts Rom. 8.13 It 's this hand which quickens and brings life Job 6.63 It 's this hand works holinesse in you that comforts and supplyes you that guides and seales you it s this hand that brings you out of the ways of sin errour death into the ways of Christ truth and life it s this hand makes all ordinances effectuall 2 Cor. 10.4 Our weapons are mighty through God to the pulling downe of strong holds Through God that is through the spirit of God weapons must be in some hand or other these were spirituall weapons and in the hand of the Spirit as well as in the Apostles hand else had they not been able to pull down strong holds 4. When Gods work is done we should hide up our hands that doe it the Cherub stretched out his hand took fire put it into Christs hand and what then the hand is hid under the wing Angels are not vain-glorious they seek not themselves but the honour of him they serve they say not this have I done hath my hand wrought they hold not forth their hand for mortals to admire or adore but rejoyce the work is done and hide up their hands This is a good president for us who are apt to be puft up with what we doe and to expose not onely the work but the hand also too much to view If actions be done and others reap the good thereof without selvish respects of ours it is Angelicall Paul was of this judgment and practic'd answerably 1 Cor. 15.10 I laboured more aboundantly then they all yet not I. See here how he hides up himselfe and puts all upon God Not I but the grace of God which was with me It was not Paul but Gods grace that did all the work So Isa 26.12 Thou hast wrought all our works in us we have done nothing but thou hast done all VERS 9 10 11 12 13. And when I looked behold the four wheels by the Cherubims one wheele by one Cherub and another wheele by another Cherub and the appearance of the wheels was as the colour of a berill stone And as for their appearances they four had one likenesse as if a wheele had been in the midst of a wheel When they went they went upon their four sides they turned not as they went but to the place whether the head looked they followed it they turned not as they went And their whole body and their backs and their hands and their wings and the wheels were full of eyes round about even the wheels that they four had As for the wheeles it was cryed unto them in my hearing O wheele IN these verses and most of the rest to the end is a description of the wheels and Cherubims which represent things earthly and heavenly and both under the command and dispose of Divine Majesty take things below in States or Churches they passe not without the interposure of Providence the hand of heaven acts in them takes things above they are not absolute there is one in the Throne over-rules them For the wheels which are the Principall subject of these verses and note out inferiour things and causes unto us they are 1. Described 2. Explained They are described 1. From their number four wheels 2. By their reference dependency or scituation they were by the Cherubims 3. By a particular and speciall distribution of one to another the 4. wheels were not altogether by the 4. Cherubims but one wheel by one Cherub another wheel by another Cherub 4. From their appearance or likenesse which was as the colour of a berill stone and those foure are in the ninth verse 5. From their likenesse and coherence among themselves they 4. had one likenesse c. vers 9. 6. From their motion vers 11. They went which is set out 1. From the way they went to those parts were upon their sides into those quarters of the world which were next them whither the head looked 2. Their progresse they turn'd not backe but went on 7. From their eyenesse vers 12. Their whole body backs hands wings were full of eyes 2. The explication of the wheels and that is in the 13. verse it was cryed O wheel O world I have spoken largely of the wheeles in the first chapter and therefore now shall say little of them the most will be of those particulars wherein there is difference from what is there set downe In the first Chap. mention is made 1. of the living creatures and then of the wheels Here the wheels are first set down and after them the Cherubims or living creatures Why there is a great inversion and change made in the vision I finde no reason given neither do I conceive any satisfactory reason can be given but the will of the Lord it pleased him to represent the vision in that way to the Prophet and that may suffice us Yet if we may conjecture the wheels are set first here for that changes motions of 2d causes in the world are more obvious unto our eyes wee observe them first and that vertue acts them is more out of sight In the first Chap. v. 15. there is one wheel upon the earth by the living creatures here in the 9. vers are 4. wheels by the Cherubims
first Cherub went thither went all the rest but the Text will not indulge this interpretation for it 's said they went upon their four sides that is into the severall ways their sides were towards and so could not follow one another Others understand by head the Cherub design'd to each wheele as vers Caput cujusque so Pisc renders the word 9. the four wheels were by the Cherubims One wheele by one Cherub and another wheel by another Cherub so that every wheel had his head that is his Cherub and whither that head looked thither went that wheele but we may ascend some-what higher and make the head either he sate in the Throne and spake to the man cloathed with linnen or the spirit who guided the motions both in the living creatures and the wheels Ch. 1.12.20 whither the spirit was to goe they went Here the Spirit was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head or first mover and I conceive there is no danger in putting it higher then the Cherubims Obser 1. The motions of all inferiour things are directed by a superior Head which is over them they move not when and whether they lift but as their Head will have them be the Head the Cherubims the Spirit or Jehovah It 's the head regulates and orders them they cannot move of themselves they goe whether the Head looks whither the Spirit will have them goe when the Lord commands The body of man goes that way and then when the head will have it and so it 's with all wheels all creatures their motions are at the Lord will have them If Angels move the wheels the Spirit and the Lord move the Angels and they cannot but make such motions and commotions in the world If there be great winds tempests wars bitter divisions falshood and treachery plundering burning oppression c. the wheels move that way their head looks and follow their head a superiour guide leads them If they break some raise others if their motions be swift dangerous bloody they are moved by one is over them 2. That the wheels are constant in and intent too their motions appointed they turn not as they goe they keep on their way and it 's twice mentioned they turned not as they went they followed their head they turned not as they went Which double mentioning of their not turning sets out their intentnesse upon their way and work and that wee should take speciall notice of it because we think the wheels may move otherwise and other ways but they cannot the Lord sits in the Chariot commanding the wheels what way and how to move the Spirit is in them and carries them on the Cherubims are by and help forward the motions so that the wheels must oppose the Angels and God himselfe if they move otherwise then they doe they cannot stop their motions much lesse turn their motions The 12. verse tels you of their eyenesse body backs hands wings wheels Bodie In the Hebrew it's flesh Some expound Vulg. corpus earum all said here of the wheels both Jerome and others by body or flesh they understand the bulke of the wheeles by backes the rings about the wheels so they are call'd Chap. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew word is backs By hand and wings they mean the spokes of the wheeles which extend themselves like hands feathers from the gnavestock to the circumference By the wheele some intend the Globe or Gnavestock in the midst in which is the Axletree Others the whole Chariot and the only reason I find given is this He had spoken immediately before of the wheels and after in this verse is mention of them and why the Cherubims should be brought in here seemeth not so reasonable But it 's not so harsh as to expound flesh hands and wings of the wheels and we know that he had spoken not long before of the Cherubims vers 9. And if head refer to the Cherubims as some make it then they are spoken of in the 11. vers immediately before this and if because eyes were given to the wheels in the 1. Chapter and not to the Cherubims therefore here they must be confin'd to the wheels upon the same ground Their hands and wings because they are given to the Cherubims in the 1. Chapter and not to the wheels must here be confin'd to the Cherubims I doe therefore fall in with them who doe refer Body Backs Hands Wings unto the Cherubims which in these visions doe more properly belong to the Cherubims then to the wheels Full of eyes round about Here is a difference from that in the 1. Chap. vers 18. It 's said there the Rings were full of eyes here that all even wheels and Cherubims were full of eyes and he that sate in the Throne even the Lord he is full of eyes Obser 1. That the motions of causes and creatures here below are not casuall or disorderly the wheels and Cherubims are full of eyes they see and know their way the worke they have to doe the place they are to goe unto the eye of providence is in every creature and every motion Things appeare to us very casuall and disorderly but there be eyes in the wheels no motion of them is injudicious or out of course If these eyes were blind sleepy vitiated or shut then there would be strange motions just ground of complaint but the eyes of Providence are ever open they slumber not they are not corrupted with any vitious humours they see clearly and distinctly and in what ever they are as they are in all wheels publique or private little or great they make the motions judicious and orderly When things fall out contrary or besides your expectations you say they are mischances but you are mistaken In Sea or Land affairs in Martiall Magisteriall or Ministeriall yea domestick affairs what ever falls out is an act of Providence surprizing or sinking of ships disappointment of Counsels defeating of Armies escape of Prisoners interception of Letters firing of Towns drownings selfe-murtherings divisions of brethren clandestine marriages abortions divorces the eyes of Providence are in them all and heavens intentions are accomplished in them 2. There is much glory and beauty in the workes of Divine Providence all the wheels and Cherubims are full of eyes the wheels have eyes round about not in one place but in every place the Cherubims their bodies backs hands and wings are full of eyes And Rev. 4.8 They are full of eyes within they are inwardly and outwardly glorious beautifull Mans eyes adde not so much beauty and glory to his face as these eyes do to the works of God in the world The Peacocks train which is full of eyes how beautifull and glorious is it yet farre short of the beauty and glory is in Gods government of the world When the Queen of Sheba saw so much wisdome in a man so much glory and beauty in the order of his house
vision had not the Prophet seen it again he might have doâ—bted whither such strange things had been reall or no but now seeing all again he was assured of the reality of them and therefore vers 20. he saith this is the living creature that I saw by the river of Chebar and I knew that they were the Cherubims Obser 1. To see and hear the same things again is not dammage but advantage to the servants of God Ezekiel seeth the same vision he saw before the same wheels and same Cherubims and commeth thereby to more distinct knowledge of them to fuller certainties of particulars all things are not seen or understood at first therefore a second sight and second hearing of the same thing may be needfull Man is apt to doubt ready to mistake things backward to practise and therefore God gives in truths and visions double oft times that so he may help our weaknesse prevent mistakes provoke us to practise you have the same truths oft in the Psalms in the Prophets in the Gospels which serve to strengthen and comfort Paul tels the Philippians that to write the same things as it was not grievous to him so it was safe for them Chap. 3.1 it 's likely they affected variety and novelty slighting wholsome and ordinary truths a common disease of all times when they had Manna they loathed it they would have hâ—d change and something new but Paul intimates there was danger in that novellous humour and therefore saith it was safer for the Philippians to hear the same things again and again to hear them preached to have them written and Pet. tels those he writ to that he would not be negligent to put them alway in remembrance of those things they knew 2 Pet. 1.12 16. The 16. verse hath been spoken of Chap. 1. vers 19 20 21. where the going lifting up and standing of the creatures and wheels was handled Here is a little difference from what is there and that in two things 1. Is of the Cherubims there it 's said when they were lift up from the earth here it is the Cherubims lift up their wings to mount up from the earth and so by their wings were lifted up The 2d difference is concerning the wheels in the 1. Chap. It 's said they were lifted up over against them here it is the same wheeles also iurned not from beside them It 's the same thing in divers phrases when the Cherubims were lift up the wheeles that were against their sides were also lifted up and turned not any way but went along beside them which way soever they went The Cherubims had their free motions and did the will of God readily and the wheels followed their ducture and went no other way then they would have them Inferiour causes are acted and led by the superiour when the Cherubims went the wheels went when they were lifted up these attended them No creature moves here below without a guide 17. The 17. verse you have in a manner word for word Chap. 1. vers 21. shews there is a dependency and conveniency of causes one upon and with another the motions and stations of inferiour things of all the wheels depends upon the higher viz. the Angels when they stand or move so do these The spirit of the living creature Heb. The spirit of life was in them The spirit of God is in all creatures and acts in and by them Obser 1. it doth not only support all by divine vertue but is present in all sets all wheels a running stops all at it's pleasure orders and moderates all their motions and operations The spirit of life was in the wheels and in the Cherubims There is no publique or private agent rationall or irrationall creatures used in the motions of the world but the spirit is in them all the spirit was at the creation of all Gen. 1.2 Job 26.13 and the spirit is in the operations of all 1 Cor. 12.11 What ever gifts men have it s the spirit works them and works in and by them And so in the other creatures what ever vertues qualities instincts dispositions operations they have the spirit of life wrought them in them and works by them This may quiet our spirits whatever is done in the world by the creatures however the wheels move they move not of themselves but the spirit is in them moves them 2. The stands and motions of Cherubims and wheeles are neither disorderly nor unseasonable they stop they stir at the dictates of the spirit of life which is in them and that spirit is a spirit of wisdome appointing nothing to be done disorderly or unseasonably When great stops are made on publique or more private businesses when they seem to us to goe backward crosse to be untimely it 's the spirit of life that is in and acteth by the second causes and who may with safety blame the spirit of God for stopping or turning the wheels the times of the Spirit in all providentiall things are most seasonable and act most orderly 3. We should not terminate our thoughts upon second causes but look up to the supream over-ruling cause here the Prophet is led up to the spirit he doth not look at the Cherub wheeles standing or moving only but his eye is higher it 's upon the spirit of life that was in them we are apt to look at that instrument or cause is next us in present view and there to terminate This is a great evill to eye the creature and forget God it 's his spirit that acts in the wheels and if we take not notice of it how can we be thankfull when the creature is instrumentive of good to us how patient when it 's instrumentive of hurt to us If the creature smite and damnifie you it 's the spirit of life in that creature which set it on work and if it profit and please you it was the same spirit mov'd it to doe so Many are so blind that they see nothing of the spirit in any wheel or in any motion VERS 18 19. Then the glory of the Lord departed from off the threshold of the house and stood over the Cherubims And the Cherubims lift up their wings and mounted up from the earth in my sight when they went out the wheels also went beside them and every one stood at the doore of the East-gate of the Lords house and the glory of the God of Israel was over above them THese verses contain a farther removall of the glory in the 9. Chap. 3. verse there was one removall from the Cherub to the threshold A 2d is in this Chap. vers 4. where it 's said the glory went up and stood over the threshold A 3d in this vers where we have 1. The terminus a quo from whence it departed from the threshold of the house 2. Terminus ad quem it stood over the Cherubims The Jewes thought themselves safe while the Temple stood God dwelt there
that they were the Cherubims Every one had four faces a piece and every one had four wings and the likenesse of the hands of a man was under their wings And the likenesse of their faces was the same faces which I saw by the river of Chebar their appearances and themselves they went every one streight forward FOr the 20. verse you have heard of it in the 15. he cal'd them living creatures in the first Chapter not knowing them so fully at fi st view as afterwards Now beholding them in the Temple he had there more distinct and clear knowledg of them he knew what they were viz. Cherubims glorious creatures of great wisdome strength and agility subservient unto the Lord and therefore are said to be under the God of Israel He hath Cherubims and Seraphims at his command be creatures what they will they are under God The God of Israel Because hee appeared to Jacob changed his name to Israel whence his posterity were called Israelites God having made a Covenant with him and his seed Gen. 28. Chap. 32. hence he was cal'd the God of Israel Some have thought here were not four living creatures but one which in diverse respects represâ—nted those foure By face they understand not the countenance but any figure forme aspect or habit of the body and thus they make it out the creature had the face of a man in regard of his mouth hands thighs and streight body he had the face of a Lyon in respect of his necke shoulders and breast Of an Eagle in respect of his wings and of an Oxe in respect of his cloven hoofes but why the word face should be so interpreted there is no reason besides verse 9. it 's said by each Cherub there was a wheele noting they were severall creatures not one and in this 20. verse the Prophet saith he knew they were the Cherubims not one Cherub And verse 7. hee distinguisheth that Cherub from the rest which tooke fire and put into the hands of CHRIST And in the 21. vers it s said every one had 4. faces and 4. wings therfore this could not be one living creature it 's cal'd the living creature per enallagen numeri the singular number is put for the plurall 21. Every one had four faces a piece The Hebrew is foure foure faces to one which repetition expresses the force of the cardinall number among the Hebrews when that number is repeated it stands for the ordinall or distributive which they want It notes thus much there were 4. faces to each of them Vers 22. Of this verse was spoken in the first Chapter and thither I refer the Reader CHAP. XI VERS 1 2 3. Moreover the Spirit lift me up and brought me unto the East gate of the Lords house which looketh East-ward and behold at the doore of the gate five and twenty men among whom I saw Jaazaniah the sonne of Azur and Pâ—latiah the sonne of Benaiab Princes of the people Then said he unto me Sonne of man these are the men that devise mischiefe and give wicked counsell in the City Which say it is not near let us build houses this City is the couldron and we be the flesh EZEKIEL as you have heard was in a vision at Jerusalem Chap. 8.3 the 9. and 10. Chapters were parts of that vision and so also is this Chap. In it you have two parts 1. A further addition to the vision our Prophet had to the 24. v. 2. The conclusion of the vision from the beginning of the 24. vers to the end In the first part you have these things 1. A manifestation unto Ezekiel of those gave ill counsell and seduced the people in the 3. first verses 2. Denunciation of judgement against those evill councellors and seducers from the 3d v. to the 13. wherein the death of one of the chiefe of them is laid down 3. The Prophets complaint vers 13. 4. The Lords answer to his complaint vers 14 15. 5. Comfort for the captives from vers 15. to the 22. 6. The departure of the glory out of the Citie v. 22 23. In the verse read we have the manifestation of the ill counsellors and seducers to our Prophet where these severall particulars fall into consideration 1. The efficient cause shewing the Prophet these ill Counsellors the spirit 2. The place where he saw them at the East gate c. 3. The number of these men 25. 4. The names of two of them described also from their parents Jaazaniah c. and Pelatiah c. 5. Their dignity Princes of the people and all these in the first verse 6. The complaint made against them which is set downe 1. In generall v. 2. 2. Specially v. 3. The Spirit lift me up It pleased the spirit of God to take Ezekiel and carry him to Jerusalem and there to remove him from place to place he did nothing of his own head but as the Spirit ordered him the Spirit mov'd the wheels the living creatures and our Prophet also it was not an Angell nor his owne spirit mov'd him but the Spirit of God And brought mee to the East-gate which looketh East-ward The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pol. renders it ad ortum solis Pisc orientalem ventum versus towards the Sun-rising saith one towards the East wind saith the other Sanctius thinks this gate was in the innner Court and therefore it 's call'd the gate of the Lords house to which the Prophet was brought not as being out of the Temple but remov'd from another place thither But our Prophet was in the inner Court before Chap. 8.16 and we find not that he was removed from that place till now It 's not evident therefore that this East gate should be in the inner Court and other gates were called the gates of the Lords house Chap. 8.14 The North-gate was cal'd the gate of the Lords house that is therfore no argument to prove it to be in the inner Court Others therefore more judiciously conceive that our Prophet having seene the slaughter of all in the Temple by the six men Chap. 9. and heard the sentence of burning the City by scattering of coales chap. 10. and that in the inner Court he was now removed out of the Temple to the East gate of the outward Courts whither the glory was gone chap. 10.19 This gate was famous and very obvious to view East-ward North-east Southeast here stood the glory of the Lord now here were the Cherubims under the glory here were the wheels under the Cherubims and hither was the Prophet brought there he seeing God going away might shortly declare the mind of God against the Jewes at Jerusalem Behold at the doore of the gate 25. mâ—n Here is the number of them In Ch. 8. v. 16. were 25. men mentioned and the quaere is whether these be the same Some affirme they were the same but I incline to think otherwise 1. Because our Prophet had seene them
and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecolâ—mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses inâ—ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikkuâ—ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where iâ—s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the Hâ—brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉