and satisfie their longing desires for when they remember the Lord They shall live with the Lord and turn again Vers 10. I will bring them again also out of the land of Egypt and gather them out of Assyria and I will bring them into the land of Gilead and Lebanon and place shall not be found for them Thirdly wheteas the power of great enemies on all hands might appear to be a great difficulty the Lord promiseth to deliver them even from the strongest as of old he did from Egypt and now of late as some of them who were about the work in Zechariahs time had seen from Babel and Assyria and that he should bring them back in so great numbers as to possesse the outmost coasts of their land as Gilead and Lebanon were all which should be too little to containe them Doct. 1. No opposition or power of men shall be able to frustrate or hinder Gods purposes of love toward his Church but that either by faire meanes stirring them up to do his work as he did with Gyrus or by foule meanes crushing their opposition as he proved on Egypt he will gaine his point of this the Lord hath given proofes of old as pledges to his Church in all ages and particularly to his Israel I will bring them again also out of the land of Egypt and gather them out of Assyria 2. Albeit the Lords people who have interest in him may be farre scattered in all the corners of the earth yet he will want none of them but will seek and finde them in all quarters for though they be in Egypt on the South and Assyria on the North-hand yet he will bring them again and gather them 3. Whatever decay the people of God may be threatened with through much affliction yet God can make them wonderfully to increase and be more in number at their delivery then they were before their stroake This is to be verified in Israel whom the ancient bounds of their land shall hardly containe when they are converted to God I will bring them into the land of Gilead and Lebanon and place shall not be found for them Vers 11. And he shall passe thorow the Sea with affliction and shall smite the waves in the Sea and all the deeps of the river shall drie up and the pride of Assyria shall be brought down and the scepter of Egypt shall depart away Fourthly whereas there might be many other impediments in the way of their return joyned with the power of enemies to oppose them or keep them captives as Egypt and the Babylonish or Assyrian Empire did the Lord promiseth to appear as when he brought his people out of Egypt to Canaan and dried up Seas and rivers and to deal with enemies as when he brought down the pride of Sennacherib and Belshazzar and when he drowned Pharaoh and the power of Egypts Kingdome Doct. 1. However difficulty upon difficulty may start up to oppose the Churches happinesse yet the Lord is sufficient to do all his pleasure and to make his way and his peoples the more conspicuous that there be difficulty in it for He will passe through Seas and drie up rivers c. 2. Whatever opposition is laid in Gods way will not prove an hinderance to him but brings trouble to it selfe for its attempt this was proved on the Sea which he passed through with affliction or trouble alluding to the trouble of the Red-sea Ps 11 4.3 and smote the waves of the Sea and promises to make good the like on all opposition 3. The Lord will not stand in delivering his people to overturn the very course of nature to crush mens chief excellencies and whatever else they are proud of yea and to overturne Kingdomes ere his people be not happy for he will drie up Seas and rivers And the pride of Assyria shall be brought down and the scepter of Egypt shall depart away Vers 12. And I will strengthen them in the LORD and they shall walk up and down in his Name saith the LORD This Prophecie is closed with a promise concerning their way and carriage for whom the Lord doth all this that they shall be encouraged and strengthened to be an holy people and to persevere in faith and obedience which is to be understood of the elect and truly godly among them who yet at that time will be very many Doct. 1. When the Lord hath done greatest things for his people it is yet a new gift to give them the use thereof to encourage and strengthen them thereby for it is a new promise I will strengthen them 2. As God can easily encourage the most feeble and faint-hearted so their sure grip of it is to have it laid up in God for them and by faith and dependance draw it forth as there is need I will strâ—ngthen them in the Lord saith he 3. Encouragement in God is only well improven when it is made use of to strengthen unto holinesse and perseverance which is the only sweet fruit of all mercies rendering them comfortable to the receiver when he is led nearer God by them I will strengthen them and they shall walk up and down or incessantly walk to wit in their duty 4. Holinesse is then rightly set about when we are constantly in it when we adhere close to the rule when by faith we draw furniture out of God and aime at his glory and give him the glory of all our performances for so much is imported here They shall incessantly walk in his Name His Name imports what he hath revealed of himselfe for directing our way and for us to place our confidence in and his Name revealing himselfe is his glory which every one by walking holily and confidently ought to study to make more conspicuous 5. The Lord needs not be hindered to shew himselfe gracious by the unworthinesse and unholinesse of his people but when he is about to do them good be can be surety to himselfe that the fruit thereof shall be forth-coming to his glory and can make them he doth much for to be such a people as his dealing toward them obliges them to be therefore after all the former promises the Lord himselfe undertakes to make them holy They shall walk up and down in his Name 6. The sweet comfort and refreshment of the promises will only be felt by these who dwell much on the study of God the promise-maker and consider how alsufficient he is and how worthy to be credited for the performance of what he promiseth Therefore doth he subscribe his Name to all this Prophecie saith Jehovah CHAP. XI IN this Chapter the former comfortable promises are upon wise grounds seasoned with a sad denunciation of the desolation of the land and destruction of the City and people of the Jewes by the Romanes v. 1.2.3 which is amplified from the causes procuring the same to wit their horrid ingratitude in rejecting of Christ who being appointed of the Father to be
a sore partie to the stoutest for Asâ—kelon shall see it and feare 2. It is a judgement on wicked men that they get not the right use of calamities on others for when they should repent and turne to God they feare 3. Whatever it be beside God that men in an ill time put confidence in it will produce nothing but feare sorrow and confusion for so was Tyrus to the Philistines they see and feare and be very sorrowfull and their expectation is ashamed 4. Gods having a controversy against a people how flourishing soever is sufficient to overturne their government dispeople their Countrey and put it in the possession of forreigners for the burden some word makes that The King or government which was managed in every city by a supream Lord 1 Saw 5.11 and elsewhere shall perish from Gaza and Ashkelon shall not be inhabited and a bastard shall dwell in Ashdod This judgement on the Philistines is amplified from two effects that by this calamity the Lord should revenge and lay their pride and should punish their cruel and abominable oppression and preying on his people Whence learn 1. Pride and insolency in prosperity is a certaine presage of ruine and an evil which God will be seen in bringing down and stripping the sinners of all wherein they gloried for by thus ruining them I will cut off the pride of the Philistimes saith the Lord. 2. As oppression is the fruit of pride so it is so beastly like and abominable a sinne before the Lord that he will manifest himselfe eminently before it be not punished and hindred of its course therefore the Lord speaks of it as a beastly sinne which himselfe will punish I will take away his blood out of his mouth and his abomination from between his teeth 3. It is a token of very great perversnesse in a people and of very great displeasure from the Lord when there is no end put to their sinning but by their destruction for thus is it with the Philistines it is by their ruine that their pride is cut off and their blood taken away Unto this threatened judgement on enemies round about a twofold encouragement to the Church is subjoyned whereof the first in the end of v. 7. is that she should increase by the ruine of her enemies the remainders of whom should be converted and entered into Covenant with God and be as carefull of the Churches affaires and eminent in her as if they were governours of Judah and particularly the Philistines and Ekronites should be converted and dwell in the midst of Jerusalem as the Jebusites did of old who had a Fort in it till Davids dayes 2 Sam. 5. or as Araunab the Jebusite 2 Sam. 24.16 Doct. 1. The Church of God is no loser by all the commotions of the world he mindes her profit and rising in the ruine of others for he will ruine many Nations if it were but to gather a few precious stones to advance her structure But he that remaineth shall be for our God 2. As these who are reserved in judgements ought to be drawn to God especially so preservation may give ground of hope that God intends much good to them who improve it well for He that remaineth even he how low soever or how great an enemy soever he hath been shall be for our God 3. It is a great token of Gods favour toward afflicted remnants when they are driven to close with him in a Covenant of grace and when in faith thereof they consecrate themselves to him to be for him and at his disposal for He shall be for our God 4. These who really turne unto God and labour to be usefull and comfortable to the Church in their stations may expect to be truly honourable in the eyes of God and of his people how many blots soever have been upon them before for He shall be as a governour in Judah both for tendernesse in duty and eminency for reputation 5. Even the most inveterate enemies to the Church may be gained by grace and coming sincerely will be welcome for such were the Philistines of whom it is promised Ekron shall be as a Jebusite 6. Testimonies of Gods prevailing with and receiving such as had been enemies and came to him are not wanting in the Church to encourage the Church to waite on him and to encourage others to come and make proof of his goodnesse for here there is an instance of Jebusites who not only dwelt long in Jerusalem but were some of them eminent in piety as Araunah to be a confirmation of this promise concerning the Philistines Ekron shall be as a Jebusite Vers 8. And I will encamp about mine house because of the army because of him that passeth by and because of him that returneth and no oppressor shall passe through them any more for now have I seen with mine eyes The second ground of encouragement unto the Church is Gods preservation of her in the midst of calamities upon all round about her Whereas they might be in danger by incursions of enemies coming again and again upon them and by armies ranging up and down in the Countreys about the Lord promiseth to guard his Church signified by the Temple that she should not be troubled with these tumults and incursions and particularly that no oppressor should passe through her and that because he had taken a sufficient proof and experience had sufficiently shewed the sinfulnesse and misery of his people and their inability to expede themselves by themselves out of their misery and had shewed also what their enemies cruelty was This being a promise peculiar to the Jewes or Israel however it was this farre verified before Christ that when enemies came against these Cities before mentioned or against themselves or were ranging to and again through their land betwixt Syria and Egypt they did not so go through as formerly to burn the Temple and carry them captives Yet the promise was not then fully accomplished for not only did oppressors go through the land and make it tributary yea and many times profane the very Temple but in processe of time they were carried into captivity and the Temple made a desolation whereas here it is said They shall not passe through them any more And therefore it seemeth we must expect a more full accomplishment of this to converted Israel in Gods preserving his Church and their possession of their land in peace to them Doct. 1. The Church may have many and great causes of fear when God is about to do great things for her for she hath armies and passers by and returners sometime coming to destroy others and sometime to infest her selfe which are a triall to her 2. Where the Lord hath his house and Church set up amongst a people and they look on that as their chief glory he will protect it and the State for the Churches sake for I will encamp about my house saith the Lord and that is a safeguard
heavenly grace and influence Doct. 1. Most fruitful and flourishing times of the Church will not want sleighters opposers and refusers for there will yet be who will not come up c. 2. Judgements will be multiplied on these who having seen the hand of the Lord upon enemies and having been convinced by the stooping of others do yet stand out and rebel for after the plague of the Nations and others going up to Jerusalem this plague comes on others Clear convincing light being disobeyed ripens for sad stroaks 3. Where the Gospel and Christ offered in it is not received as it is a judgement sufficient to be deprived of the refreshful grace of God and be left under scorching wrath so God can easily adde to this famine of their bodies who suffer their soules to starve and the withholding of his blessing from temporal estates for Even upon them shall be no raine Ver. 18. And if the family of Egypt go not up and come not that have no raine there shall be the plague wherewith the LORD will smite the heathen that come not up to keep the feast of Tabernacles This threatening is particularly applied to Egypt the Churches old enemie who by reasson of the overflowing of Nilus seemed not to need raine Deut. 11.10 and though they had some at sometimes Psal 105.32 yet they might subsist better without it then others they are threatened with the same plague with others and to be as much straitened as if they needed raine Doct. 1. As such as have been greatest enemies may yet be gained to the Gospel so such persevering in their rebellion will be especially eyed and stricken therefore he names Egypt the Jewes ancient enemie supposing that some of them will submit as is promised v. 16. and threatening the rebels that he will then pay them home once for all 2. The way of the wickeds temporal mercies seem to put them out of Gods reverence or at least they reckon so whereas the excellencie of any mercie the godly receives consists in this that it puts them yet to more dependance on God and to need further manifestations of him for Egypt is a land that seems not to need rain whereas Canaan depended on the dew of heaven Deut. 11.10 11 12. 3. No outward estate or condition will put a people contemning God without the reach of his blow for Egypt that hath no raine shall not misse the same plague with others Ver. 19. This shall be the punishment of Egypt and the punishment of all Nations that came not up to keep the feast of Tabernacles This threatening is again repeated and generally denounced that as all do concur in this sin as the word also bears so all such shall be punished Hereby teaching 1. God is an impartial Judge and avenger of all such as continue enemies and despisers of him be who they will for Egypt and all the Nations that come not up are thus plagued 2. The wrath of God pursuing such as flee not to him to seek his face is not easily believed either by such despisers to make them stand in awe or by the Church to confirme her in her way of seeking him therefore such a doctrine needs to be repeated and inculcate Ver. 20 In that day shall there be upon the bells of the horse HOLINES VNTO THE LORD and the pots in the LORDS house shall be like the bowles before the Altar 21. Yea every pot in Jerusalem and in Judah shall be holinesse unto the LORD of hostes and all they that sacrifice shall come and take of them and seeth therein and in that day there shall be no more the Canaanite in the house of the LORD of hostes In the last part of the Prophecie we have the purity and holinesse of the Gospel-Church especially after the Conversion of Israel and of these Gentile enemies unto the Church this is held out in these particulars First that the bells or ornaments of their horses should be marked with holinesse unto the â—ord which of old was written upon the High Priests mitre Whence learn 1. That holinesse is the sweet result of all dispensations toward the Church for so doth this whole promise in the general following upon the former purpose reach 2. Nothing is so prophane but it may be sanctified and made holy when Christ begins to reigne through the world and it is so unto the pure for then holinesse shall not be confined to Priests and Temple-services but bells of horses going to war and these employments that seem most impure shall bear holinesse unto the Lord. 3. Holinesse doth then bear full sway when that which was against God of a man shall be consecrated to him for so also the bells of these horses that had been employed against the Church v. 15. should be consecrated to God and employed in his service as if pots and instruments for the Temple alluâ—ing to the legal worship were made of them Secondly it is promised that the pots in the Temple should be like the bowles before the Altar not so much for number in regard of many sacrifices v. 21. as for purity there being degrees of holinesse in the several places and instruments belonging thereunto in the Temple these should be elevated to an higher pâ—g as if the pots were scoured to shine as bowles and employed before the Altar whereby we are taught not only that all the meanes of Religion and parts of external worship ought to be according to the Word as these very pots in the Temple were appointed by God But 1. That under the Gospel especially holinesse ought to be upon the growing hand and encreasing from degree to degree as if pots were taken to the Altar 2. That meanest parts of Gospel spiritual worship hath greater true splendour then what was more glorious under the Law pots now are like bowles then Thirdly it is promised that the pots in Jerusalem and Judah shall be consecrated to God and emploâ—ed in sacrifices Teaching 1. That true holinesse will extend it self and shine in a mans most common things and employments that all these things shall be holy to the holy and that the godly man will study holinesse in all his life and actions as if he were about immediate worship The pots in Jerusalem and Judah shall be holinesse unto the Lord as if they were to be employed to boile sacrifices 2. Times wherein there are many in-comers to the Church is a time of thriving in holinesse for these things are thus holy when there are an all that sacrifice and they needing to take these to make use of Lastly it is promised that theâ—e shall be no moâ—e the Candanite in the house of the Lord of hostes where allusion is made to the state of Israel before Christ and it may signifie that however at their first entrie into the land the Canaanites were not quite expelled and after their return from Babylon there were Samaritanes and others in the land who vexed them yet
that had obtained so much mercy they would hearken to the Word and not persevere 3. The nature of this message at least a great part of it for there is somewhat beside is a burdeu of reproofs and threatenings which were heavie for a tender Prophet to carry and insupportable in their effects for a wicked people to endure It teacheth that when the Church enjoyes any time of a setled Reformation ordinarily she growes so carnal and carrieth her selfe so as provokes God to have much to say against her for whereas the former two Prophets were sent out with many encouragements while the Temple was in building now when it is built and the people after their long tossing setled this Prophet is sent in a different stile and with the burden of the Word of the Lord to Israel Vers 2. I have loved you saith the LORD yet ye say Wherein hast thou loved us Was not Esau Jacobs brother saith the LORD yet I loved Jacob 3. And I hated Esau and laid his mountaines and his heritage waste for the dragons of the wildernesse The fiâ—st fault reproved in this people is their ingratitude and not observing nor esteeming of Gods love toward them which therefore he demonstrates from his choosing of Jacob their father and preferring him to Esau the elder brother not only in the matter of Election to eternal life but in that God had chosen Jacob to be the root out of whom the blessed seed should come and the Church propagated in his posterity and accordingly as an external evidence of this rejection of Esau and his posterity the Lord had given to him but an hillie barren countrey and had now cast them out of it and laid it desolate as an habitation for wilde beasts whereas the seed of Jacob had gotten a fruitful land and were now restored to it again after their captivity Doct. 1. The chief and principal study of the visible Church and the godly in it ought to be the love of God manifested toward them as being that which God will not allow to be suspected and which ought to oblige them to him that which will be the sad ground of a processe when it is forgotten and undervalued and that which being looked on when God reproves will encourage and strengthen to take with it and make use of it Therefore doth he begin his doctrine and the sad challenges with this I have loved â—on saith the Lord that is all of you in general have tasted of respects suitable and beseeming my Bride and the visible Church and particularly the Elect among you have tasted of my special love 2. Gods love to his Church is oft-times met with great ingratitude in not being seen and acknowledged as becomes especially under crosse dispenlations in undervaluing the effects of it when they fit not our mould and in deeds denying it while thoughts of it do not beget love to him again for Yet ye say Wherein hast thou loved us 3. Election unto eternal life is a sufficient testimony of Gods love to be acknowledged and commended although all things else went crosse and seemed to speak dis-respect for in this the Lord loved Jacob and hated Esau as is exponed Rom. 9.13 and this is sufficient to answer their quarrelling 4 To be chosen and selected to be the Lords Church and peculiar people speaks so much respect from God unto a Nation as may counterbalance many other hard lots for thus also was Jaâ—ob loved and Esau hated and is a favour to be esteemed of 5. The Lords love will not be so clearly seen and acknowledged when we compare some dispensations with the priviledges bestowed upon us but when we consider our own original and wherein we are dealt favourably with beyond others as good as our selves if not better for however Israel looking on their many priviledges could not see Gods love in their low condition yet it would better appear when they looked back that Esau was Jacobs brother and the elder too and yet I loved Jacob and I hated Esau 6. The grace of God is not dispensed differently in the world upon any difference in the point of worth among men but grace it self makes the difference in choosing out one and leaving another as good in himself to his own wayes according to his pleasure who hath mercie on whom he will have mercy for Jacob and Esau are equal till love make the difference 7. However no man can know love or hatred by outward dispensations simply considered in themselves yet afflictions are to wicked men real testimonies of Gods displeasure and Gods people being at peace with him may look on external mercies as speaking special love for Esaus hillie land and the desolation thereof speaks hating of Esau not only as rejection from Canaan was a type of rejection from the Church and heaven but as it was a judgement inflicted on a Nation unreconciled whereas at least the godly in Israel might look otherwise on their land and restitution Verse 4. Whereas Edom saith We are impoverished but we will return and build the desolate places Thus saith the LORD of hosts They shall build but I will throw down and they shall call them The border of wickednesse and the people against whom the LORD hath indignation for ever 5. And your eyes shall see and ye shall say The LORD will be magnified from the border of Israel The last evidence of a difference put betwixt Esau and Jacob in laying Esau's land desolate is yet further confirmed by meeting with a great objection for whereas Esau might think that as Judah and they had been both afflicted so they should recover and return as well as Judah The Lord threatens that their condition should be irrecoverable and their endeavours that way to no purpose for however they were a people after this yet their captivity was never recalled by any decree only some reliques of them mingled with other Nations remained in the land till they were subdued by the Jewes as History records and forced to receive circumcision and renounce their Nation and till at last their name utterly perished This their condition is further amplified that it should be conspicuous and remarkable 1. To all beholders who seeing Gods anger against them should account them and their land a border of wickednesse where impiety hath come to an height and border and overflowed to the very border so that if any should come to their border they would stay there and crie Ah wicked land and because of this should account them hated for ever of God 2. It should be remarked by the Jewes and they should be forced to confesse his goodnesse to them and their land and that he is magnified from the border of Israel that is from the land of Israel from whence they might observe Gods magnifying his vengeance on Edom while they were well dealt with or upon which God would magnifie himselfe by shewing mercy on it and the inhabitants even to the
very border as v 4. Edoms wickednesse and plagues stretched to the very border Doct. 1. It is the property of wicked men when God plagueth them to think of a change and to oppose the course of Gods justice and to think to free themselves without minding repentance for Edom saith We are impoverished but we wiâ—â— return and build the desolate places 2. As where God is a party mens endeavours to exempt themselves from trouble will not availe so an impenitent people not submitting to God in rods nor laying to heart his controversie will finde all means that may promise them deliveâ—ance prove vaine for Thus saith the Lord of hosts They shall build but I will throw down 3. It is a sad addition to plagues that the Lord thereby not only makes a people miâ—erable but to be publick spectacles and beacons hereof to others And they shall call them c. 4 Judgements ought never to be looked on nor will be rightly considered but when sense of sinne and guiltinesse procuring the same is looked on and that in all its aggravations and grossenesse for first they are called the border of wâ—ckednesse and then anger will be seen justly to follow 5. It is the sad lot of the wicked under their strokes that they are procured by grossest sinnes prosecuted by unmixed wrath of the great God and that they are without hope of restitution within time and however it go in time may expect to have their misery eternal for so is Edom the border of wickednesse and the people against whom the Lord hath indignation for ever 6. As no dispensation of God especially upon eminent enemies should passe over without the Churches observation so the Lord will in due time convince his Church of his love to her how much soever the quarrel it for Your eyes shall see and ye shall say the Lord will be magnified 7. As Gods kindnesses toward his Church are not ordinary but singular wherein God magnifies his mercy power c. so the thought thereof especially being compared with remarkable strokes on enemies ought to produce praise and acknowledgement for seeing that on Edom from their own land they shall acknowledge their own mercy and say The Lord is magnified from or upon the border of Israel Vers 6. A sonne honoureth his father and a servant his master If then I be a Father where is mine honour and if I be a Master where is my fear saith the LORD of hosts unto you O Priests that despise my Name and ye say Wherein have we despised thy Name The second fault for which the Priests especially are at large reproved is the contempt of Gods Name which the Lord may justly complaine of considering both that he was herein sleighted more then any creature calling for such respect was by another a master or father would get more respect then he who was both in an eminent way to that people and which is yet more that they did not consider this nor were convinced of it Doct. 1. The Lord doth approve of domestical and civil relations and of these duties and respects which flow therefrom he approves that a sonne honour his father and a servant his master 2. Relations to and in God are not bare titles or grounds whereupon we may expect favours from God only but do carry in their bosome obligations to duties on our parâ— for his being a Father calls for honour and his being a Master for fear 3. As the Lord hath an absolute dominion over all his creatures and especially over his Church whom he hath made and purchased to be his in a peculiar way so it hath pleased him to sweeten this with a more warme relation of fatherly affection and care to his people He is both a Master and a Father 4. The Lord allows and requires that service performed to him be seasoned both with fear and love that love and a desire to honour him as a Father be the principle of our obedience and yet that we look on our selves as servants in respect of strict obligation to duty and sear to offend for as a father he must have honour and as a master fear 5. As it is the grand delusion that blindes the visible Church that it is sufficient to give good words and faire titles to God though no care be had of answerable walking So the Lord will make use of that which every one acknowledges to be a witnesse against themselves if their carriage be not answerable for If I be a Father as ye call me where is my honour If I be a Master where is my fear saith the Lord of hosts 6. As men in performing duties to God come farre short of that which very nature will teach them is due to creatures standing in the same relation though in an inferior degree that God is so the very respect which is paid as due to such will be a ditty against sleighters of God for A sonnes honouring his father and a servant his master reproves them who neither honour nor fear God being both 7. Carnal contempt and want of reverence unto and an high estimation of God in every duty is a fountaine-cause of all miscarriage and an evidence that we behave our selves neither as sonnes nor servants for he proves want of honour and fear because ye despise my Name 8. However to sleight and disesteem of God be a general sinne in the visible Church yet ordinarily teachers of others are chiefly guilty not only in their own walking and service but also in their accession to the guilt of others while their way makes others to abhorre or contemne God and his service or hardens them in so doing and while they neither informe or reprove people in their sleighting of God but applauds them in it as if it were good service therefore however all the people were guilty of these faults yet more especially ye Priests despise my Name 9. A people living under ordinances and injoying priviledges and not profiting will soon come to this not to see their sinne well not to consider on it and be hard to be convinced of it for when God challengeth they replie and ye say Wherein have we despised thy Name and so frequently through this book Verse 7. Ye offer polluted bread upon mine Altar and ye say Wherein have we polluted thee In that ye say The Table of the LORD is contemptible The Lord proves this challenge of their contemning him which they denied or considered not by their publick service offered to him Wherein they heeded not the rule but used prophane or common bread instead of shew-bread or in their sacrifices of thanksgiving Lev. 2. or generally all their sacrifices were not agreeable to the Law whereby indeed they polluted God who appointed the service and made the Lords table or Altar Ezek. 41.22 contemptible and that so much the rather as this flowed from a corrupt principle that the outward splendor of the Temple ceasing since the captivity