Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Ezekiel · Chapter 44
CHAP. XLIV.
THen he brought me back, the way of the gate of the outward Sanctuary, which V. 1.looketh east, and it was shut. Here the Lord procedeth in other directions about this Spirituall temple, bringing his Prophet for this end; first to the east gate of the temple, called the outward Sanctuary, to distinguish it from the inner, which was the Sanctum sanctorum; or, as is more commonly held, by the outer Sanctuary, is here meant the outer Court; then to the north gate, where he giveth instructions at large. For this, first, the Lord entred by the east gate, chap. 43. 1, 2. therefore it was thenceforth shut, and none but the V. 3.Prince might enter there, yet he both entred, and sate, and eat bread: there Junius saith, that this chapter containeth ordinances touching the Priests, Junius.who are distinguished into three; first, the High Priest, or Prince of them all. Secondly, the sonnes of Ithamar, who for their sinnes are restrained from coming to the Altar to offer, ver. 10, 11, &c. Thirdly, the sonnes of Zadok, who came of Eleazar, ver. 15. concerning whom he giveth instructions at large, ver. 17, 18, &c. to the end of the chapter. For the first, the High Priest, saith he, is the Prince here spoken of that should come into this gate, and sit and eat here, alledging for this, Exod. 29. 32. where it is said, that Aaron should eat his part of the sacrifice offered at the time of his Consecration at the door of the Tabernacle. But forsomuch as the word foreign is here used to set forth the Prince spoken of, and not foreign a Prince, or a Priest; I assent rather to them, that understand by this Prince, the ruler of the people, whom the Lord would have herein thus priviledged above all other men, when it should be lawfull for none else to enter by the east gate, but it should be continually shut against them, as being now too sacred for any man to come in at it, where the most glorious God of Heaven had entred, the Prince yet might enter, and sit, and eat, and drink there the part of his peace-offering, which by Gods Ordinance went to the offerer, when as of old there was not made any such distinction betwixt Prince and People, in regard of the holy things of the Lord; the Prince no more then the people being permitted to come into any gate of the Temple, but the priests onelyonly to burn incense; or into the inner Court, which was the priests Court, the outer being onelyonly for the prince and people. But now the prince was herein priviledged above them: or understanding it of the east gate next the outer court, because, chap. 46. 1, 3. it is said, This gate shall be shut six dayes, but upon the seventh it shall be opened, and the Prince shall enter in by the way of the gate without. His priviledge was to have this gate opened to him, when he came upon the Sabbath of the seventh day, or new moon; or to make a voluntary offering at any other time, but to none else was it at any time opened, onelyonly on the Sabbaths and new moons it standing open; after the opening thereof, till the evening, the people might also come thither, after the King was gone, and worship at the posts of the gate, as he had done, chap. 46. 3. And hereby it clearly appeareth further, that the Prince of the people and not the Chief priest was meant by the Prince here spoken of, because that to the place, unto which the High priest came, no man of the people might come, either whilst he was there, or when he was gone. In the shutting of this Gate, by reason of the Lords entring in at it, so that none but the Note. Prince thenceforth might enter, hath been commonly by antiquity conceived, that the mystery of Christs Incarnation was represented, viz. his entring, by his Divinity, into the Virgin Maries womb, being with child by the holy Ghost; and being born of her, after which her womb was ever shut up, so that no man else ever knew her, but she remained alwayes a pure Virgin: Jesus the King onelyonly entring in here, and thus putting a bar to all others for coming in, she never bearing any child more; so that it was a grosse errour Helvid.of some to hold, that they who are called the Brethren of our Lord, were by Joseph begotten after this, of the Virgin Mary, for they were his kinsmen onelyonly, as I have shewed in my exposition upon the Gospells, and called his brethren according to the manner of the Hebrews. Augustine of this gate, being shut, saith, What is it, but that the Virgin Mary ever remained a Virgin? August. Serm. 14. De natali Domini. Implevit ventrem meum divinitate, sed non evacu…vit eum castitate, non inventa fui in concepiione sine pudore, at inventa sum in puerperitione sine dolore. Hieron. Ambros. Mal. 4. Zuingl.and what that no man shall passe through it, but that Joseph should never go in unto her? he hath filled my belly with the Deity, but he hath not evacuated it of Chastity, I was not found in my conception without shame, but but I was found in my child-bearing without pain, might she well say: The Greek Scholiast, Christ supernaturally opened this gate never before opened, and being shut, kept it so naturally: so likewise Jerom, Ambrose and Chrysost. The shut gate was her virginity, and a closed garden, and sealed fountain; and the east gate might well set this forth for the reason beforesaid, because Jesus was the East, the sun arising there; thus also Zuinglius. And this for the thing, by so many learned men agreed upon, I beleeve to be true, that the womb of the Virgin Mary was alwayes shut, and that Joseph never knew her. But forsomuch as, chap. 46. 1, 2, 3. the Prince is said to have this gate opened to him upon the Sabbaths, and new moones; and then it was not only open to him, but during that day, to the people also, I cannot see, how it can so well be made a type of Mary her virginity perpetuall. I rather therefore take it to be a type of the Christian Faith, which is, as it were the east gate of the Evangelicall Church, by which the sun of righteousnesse entreth in, and filleth it with his glorious beams. For of this, and all the truly faithfull, it is said, Be ye open (O ye gates) and stand open ye everlasting doores, and the King of Psal. 24. 7.Glory shall come in. And when it is said, It shall be shut, no man shall enter by it, but the Prince, he shall sit in it, and eat bread before the Lord. The meaning is not, it shall be shut alwayes, and never opened; but, as it is further expressed, chap. 46. upon the six working dayes it shall be shut, but opened upon the Note. seventh, and as the Prince, so the people enter then also all that day long, till the evening, when it is shut again, whereby is shewed, that all the wayes which men spend in working for the things of this life, not ceasing any time therefrom, that they may attend to Gods worship, the east-gate is shut, and all those dayes no man enters, no not Messiah the Prince: but in the day, that they cease from worldly work to attend upon his worship and service; then the gate by which this prince entreth; is opened, and he comes in, and eats, or makes a feast in such hearts for his faithfull servants to eat with him, and to be merry and joyfull for this great refreshing, for according to this, his Spirit saith, I stand at the door, and knock, and if any man will open to me, I will Revel. 3. 20:come in and sup with him, and he with me: For as Christ entring, feeds the Soul Ephes. 3. 17.with comfort, so the mans entertaining of him into his heart by Faith is, as it were, meat and drink unto him; because when his Fathers will is done. John 4.this he saith is his meat und drink. And when Christ thus entreth into a man, or a people, they enter in also by the east gate; that is, by Christ, to stand acceptably before God, in all the service that we doe unto him; in which regard, he that enters in at the gate, is said to be the door or gate, By which, if John 10.any man enters, he shall finde pasture: And whereas it is further added, chap. 46. when the prince upon any day brings a freewill-offering, the gate shall be opened to him also, the meaning is, when at any other time there shall be a cessation from worldly labour to attend upon Gods Worship, as if it were open the seventh, which is the Sabbath, the same gate shall be opened for him to enter likewise. A great incouragement to a Christian, daily to knock off a little from work, to be free to Divine duties of reading or hearing, studying upon the Word of God, or Prayer: although I would not open this ground, press any being poor, and having nothing but their labour to live upon, to leave their work so long, as to travell far off to all Sermons that be preached round about; but either in the same Congregation, or having occasion to goe where a Sermon is; to goe so as to be made partaker thereof, and to plot in travelling forth to such places to doe it, that they may both worship there, and doe their businesse also; because the gate is not shut all the working dayes, if prayers be offered up from a good heart unto God at home, and the Word be here made some part of thy exercise, although thou intermittest but a little time for this from thy worldly works; at the least, to converse with God in thy closet, and for the instruction of thy Family, if thou beest a master of one. But very ill is it with them, that either cease not wholly from worldly works one day of seven to attend upon Gods Service, or goe all the six dayes, or any of them without any pious performance; for thus thou shuttest the door against Christ, to whom, who would not open betimes every day? Of the glory of the Lord, when he had V. 4, 5.brought him againe to the north gate, see chap. 43. 2. 5. And of his bidding Ezekiel mark all things, chap. 40. and to shew all to the house of Israel, chap. V. 6, 7.43. 11. But in comming to his charge to be given to the rebellious house of Israel, he varyeth somewhat here; for he accuseth them that they brought strangers into his Sanctuary, uncircumcised in heart and flesh, whereby his house was polluted; And ye offer, saith he, my bread, the fat and the bloud, and they have broken my covenant, because of all your abominations. Junius, for these words, Because of all your abominations hath it, besides all your abominations, which standeth better with reason: For they are charged with two great evills. 1. The abominations which they had done, ver. 6. 2. Their bringing in Junius.of strangers into the Sanctuary, whereby it was polluted, as by their Idolatries, and other grosse sinnes elsewhere committed; in concluding about the last of which he saith, Besides all your abominations done in other places; the word here used, being foreign El, which may be rendred best, besides. By strangers here said to be brought in, he also understandeth base conditioned men, either which Jeroboam set up of the meaner, or common sort of people; or which Ahaz, to please him in his Idolatrous wayes, caused to minister as Heathen Priests of Damascus did, setting up such an Altar as he had seen there in the Lords house, as is shewed, that Vriah the Priest did, 2 Kings 16. 11.
And this is most probably the meaning, because that comming to dilate further hereupon vers. 4. he saith that no stranger uncircumcised shall enter V. 9.into his sanctuary of the strangers that are amongst the children of Israel, and vers. 10. The Levites that are gone farre away from me, when Israel went astray, that went astray after their idols. Vers. 13. They shall not come near to do the office of a V. 13.priest unto mee. For here by the former are meant the priests made by Jeroboam, and by the Levites, such as Vriah and his time-serving associates were. If it be doubted, how these being all circumcised in flesh, can be said to be uncircumcised both in heart and flesh? It is easily answered, the circumcision of Rom. 2. 27.the wicked is by their transgressing the Law made uncircumcision, and therefore the circumcision of such becomming a frustrate act, although this hath been outwardly done unto them, they are still uncircumcised, and so unclean, and if they serve in Gods house, they pollute and make that unclean also. And because this is spoken of as concerning the time of the Gospell, they are hereby judged to be uncircumcised both in flesh and heart, and so defilers Note. of Gods house that rise up in these ordinary times from amongst the common people to serve at Gods Altar; not being first proved by his Ministers and ordained. 2. Such Levites or Ministers, as have foully gone astray after idols either heathenish, or popish, or the two common idols of the world, Covetousnesse, or Voluptuousnesse, in getting worldly gain being without conscience of right or wrong, or living in sensuality, as those that say, Let us eat and drink, for to morrow we shall dye. Touching these it is not said, that, they shall 1 Cor. 15.be quite put from the ministry, but that they shall bear their iniquity, that is, the punishment thereof by being debarred for ever hereafter from comming near the Lord to offer sacrifices unto him, only they may retain the name of Ministers and do inferiour offices, keeping the charge of the doors at the superiour Ministers appointment, and killing, and fleaing, and preparing the beasts for sacrifices, having some small allowance therefore, as it is said of the sons of Eli, that they should come to the high priest, that should be set 1 Sam. 2. 36.up in his stead, because of their great wickednesse, and crouch unto him for a piece of silver and a morsell of bread, and say unto him, Appoint me, I pray thee to one of the priests offices, that I may eat bread. As for the offices, that such unworthy Ministers now a dayes are to be restrained from, they be preaching and praying, and administring the holy Sacraments, the offices, to which they may he held, be those of Clerks of Churches, and Sextons, and preparers of bread and wine for Communions, taking care of preparing the house of God, and teaching and catechizing of youth, but even for these offices it is necessary, that they should first be reformed. Yet in thus putting from the principall ministeriall offices great cautelousnesse is to be used, as Jehu did, when he had gathered 2 King. 10.the servants of Baal together to be destroyed, he gave a charge, Take heed, that none of the servants of the Lord be amongst you, but the servants of Baal only: so great heed ought to be taken, that not for private dislike upon other occasions, but for such abominations only, this discrimination be made of ministers, and not for sometimes having gone astray neither, but farre of, that is, being notoriously sinfull, because no ministers But such are thus severely judged.
But the sons of Zadok, which kept the charge of my house, when Israel went astray, V. 15.&c. The Levites or Priests hitherto spoken of, were the sons of Ithamar one of the sons of Aaron, who had been so notorious for going astray. Now he 1 Chron. 6. 12.commeth to the sons of Zadok, who came of Eleazar, the other son of Aaron, being by Solomon set up to be high Priest, Abiathar, who came of Ithamar and Eli being put down. But as was shewed chap. 43. 18. the signification of the word Zadok, that is, righteous, is here to be look at, it being meant, that the Lord would under the Gospell set up a righteous ministry, as it is required, that Bishops should be, 1 Tim. 3. and Timothy indeed was, and Paul, and all the rest of Christs Apostles, after Judas for his treachery discarded and Matthias chosen in his stead. And such ministers ought the Church of Christ alwaies to have, and none other to offer up the petitions of his congregations, and to approach near unto him, to receive from his mouth instructions to deliver to the people. Because as he that is imployed to preferre the petition of many to the kings, is specially chosen one, that the king is not in wrath Cyprian. in epist.with, but one whom he favoureth, so for offering the congregations petitions petitions to the king of heaven it is necessary, that one be chosen, who is in grace and favour with him for the righteousnesse of his life, and not one with whom he is highly displeased for his inordinate and wicked living.
They shall be clothed with linnen garments. Of this kinde of clothing with bonnets and linnen breeches for Aaron and his sons, see Exod. 28. 40, 42. and of their V. 17.putting off the holy garment, wherein they ministred, leaving them in the holy chambers spoken of here, ver. 19. and putting other garments, chap. 42. 1. where also the signification hereof is shewed, only touching garments of linnen, and not woollen causing sweat, and bonnets and breeches, by the first of these innocency of like is set forth, according to that, Let thy garments Eccl. 9. 8. Revel. 3.alwaies be white, and there be some in Sardis, who have kept their garments, they shall walk with me in white, for they are worthy. For the next woollen causing sweat, that must not be put on, this is prohibited, because sweat, saith Rabanus, argueth Rabanuslabour, to which one is constrained, and not voluntarily undertaken, as where it is said, In the sweat of thy brow thou shalt eat thy bread. To shew then Gen. 3.that the Ministers of Christ shall chearfully, and not as it were by constraint serve the Lord in their ministry, accounting it meat and drink, as Christ did Note. to be in the work of converting souls, and as the Evangelicall prophet, saying, Here am I, Lord send me. 3. The bonnets covering their heads shewed Joh. 4. Esa. 6.their humility, acknowledging their own unrighteousnesse, and that all their righteousnesse consists in having their sins covered, as hath been also shewed upon the living creatures covering their body with their wings, chap. 1. and the Seraphims covering both faces and seet, Esa. 6. and as it is said, Psal. 32. 1. Blessed is the man, whose iniquities are forgiven and sins covered. If that of the Apostle seems to be against this, a man praying or prophesying with his head covered, dishonoureth his head. Jerom answereth well, the bonnet covering 1 Cor. 11. Hieron.the head here spoken of, is in the inner court within before the Lord alone for reverence, being before him as scholars to be instructed in his mysticall and profound things, their head covered in acknowledgement of their little or no knowledge thereof, and that they were altogether covered to them, as in thick darknesse, till he was pleased to reveal them. But the being uncovered spoken of by the Apostle is amongst the people come together to be instructed by him in the things which he hath learned from God according to their capacity, and therefore now he must be uncovered. But by this, that the minister is appointed to have on his bonnet, when he is more inwardly conversing with God in study and meditation, he is taught herein alwaies to be in humility, and not thinking by the strength of his own understanding, but only by Gods inlightening of him, he can attain the knowledge of the mysteries of the kingdome of heaven, this being his gift according to the saying of the Lord, To you it is given to know, &c. 4. For the linnen breeches, which were to cover their pudenda, or privy parts, that nothing obscene might be seen, as they went up to the altar, hereby was shewed, that all things in the service of God in publick should be done decently, and nothing shamefully as by drunken men, who discover their nakednesse with Noah, against which it is therefore further provided, that they should drink no wine, when they were to come to minister before the Lord, and a Bishop V. 21. 1 Tim. 3.must not be a wine-bibber, only Timothy might drink a little wine for his stomachs sake and his often infirmities. For sanctifying the people with their garments, which were holy prohibited, hereby nothing else is meant, but their doing towards them by comming amongst them in the holy garments, as they had gone before the Lord in acknowledgement of his holinesse, but by the change of their garments putting a difference betwixt him and them, who were prophane in comparison of him and common, and Note. therefore not the very garments wearing to be counted otherwise of. For Against long hair.polling their heads and not shaving them, or contrariwise nourishing their hair, vers. 20. Hereby decent going about the head is commended, not as the Egyptian priests shaving it, or as ruffianly men of the world, suffering it to grow very long, for thus also the Apostle teacheth, that Christians ought to do, saying, doth not nature it self teach, that it is a shame for a man to wear long 1 Cor. 11.hair?
They shall not take to wife a widow, or her that was put away, lut a virgin. Still V. 22.he goeth on in shewing what he would not have the priests to do, and contrariwise, there is a precept given, Levit. 21. 13. forbidding such wiving to the high priest, but not to other priests, of which see the allegory in my Exposition thereupon, likewise vers. 1, 2, 3. precepts are given for all priests about mourning for the dead, called defiling themselves, as here vers. 25. the V. 25.meaning whereof, see also there. Before this, vers. 24. it is said, They shall keep my Lawes and my Statutes in all my assemblies. Vulg. in all my solemnities, and Hebr. it is foreign my set times, which indeed are solemnities, and my Sal baths, whereby is implyed, because all this is spoken of the time of the Gospell, that even now the Lord foresceing, that by his true Church festivals, and Note. sabbaths should be kept to his honour, not by injunction, as formerly, but voluntarily, nor the same, for that were to renew Judaisme, but some diverse therefrom, as occasion should be given by the happy birth, joyfull resurrection and ascension of Christ, and the comming down of the Holy Ghost, &c. the Lord, I say, the son of God, who speaks this appearing as a man, foreseeing all this in great devotion to be done, prescribes unto his ministers to instruct them in his will about the keeping of these times, not keeping them to riot or excesse, as times of Epicurish liberty, but to the exercising of charity, to the setting forth of his praises with all joyfulnesse, and to edification in his true faith, fear, and love. So that they, who either hereupon teach superstitious keeping of holy daies to the honour of Saints departed, which honour may no more be done to them, then praying to them, and contrariwise, they that teach the abolishing of these festivals for abuses at such times committed, do both erre from the instructions here given to Christs Ministers, the sons of Zadok, who are injoyned, not to disanull them for abuses, but to teach and presse to the keeping of them aright, as of old festivals and sabbaths were appointed to be kept in all godliness and holy rejoycing in the Lord, those things being now done spiritually, which were then carnally and externally done.
Here he proceeding in the ordinances about the priests, that had mourned V. 27.for the dead, sheweth how they should be cleansed, viz. counting 7. daies, and then going to the sanctuary with his sin-offering; as one by this his mourning made unclean. By the priests prohibiting to mourn for the dead, Note. but allowing him to mourn for his father or mother, &c. was shewed that ministers of the Gospell by reason of their being distinguished from the common sort to a spirituall office and calling, must not be swayed by naturall affection towards friends and neighbours departed as they commonly are, but acknowledging, that there is some defilement in this sorrow, refrain themselves, only giving way to their naturall affections so far, as to sorrow for father or mother, brother or sister, to whom they are so nearly joyned in consanguinity, lest by doing otherwise they should turn Stoicks without naturall affection, which is censured as an effect of a reprobate sense. Rom. 12. 31. So the Apostle moveth all Christians to beware of sorrowing for the dead, that dye in the Lord, as the heathen, that are without hope, do, intimating, that in sorrowing for the dead there is some defilement of sin; and 1 Thes. 4. 13.this may further be proved from hence, both because sorrowing for the dead is called the defiling of a mans self, and the priest for his cleansing herefrom must bring his sin-offering. For when any dye in the Lord, it is cortain, as the Apostle further teacheth, that they are but departed for a time, and that the Lord Jesus will bring them again at his comming, and both we and they shall thenceforth ever remain with the Lord, so that it is rather matter of joy then of mourning, if our faith were strong enough to make us out of this confidence to rejoyce, and therefore there is some defect in our faith, and nature is of more force then faith, when we sorrow greatly, as we are all apt to do for our dearest and nearest friends departure, and herein there cannot but be some sin. Wherefore the Lord in restraining his Ministers, and yet permitting them in some case to mourn for the dead, setteth them for examples to others, not to be without naturall affection, and yet to be moderate in their mourning in any case. But forsomuch as now under the Gospell, we are as near to one another even all that be faithfull, and so depart in the true faith, as fathers and mothers, sons and daughters, and Math. 12.brethren and sisters, for all that hear the word of God, and do it, are mothers, brethren and sisters to Christ, and so to one another, the relation in the flesh is not so much to be looked at in this ordinance, as that in the spirit, for the Apostle saith, If we have known any man according to the flesh, now we know him no more. And therefore this prohibition of mourning for any but those, that are nearest, should be a restraint unto us from doing that honour 2 Cor. 5. 16.to the wicked departing out of the Lord, as to make mournings for them, but only for those, that are so dear unto us for our mutuall relation in the Lord, and that not in respect of their departing to a worse estate, for they goe to a far better but, for the want, that we have of them to do more good in this world, whereas we may count the world well ridded of the incorrigibly wicked, as of infectious persons, good for nothing, whilest they lived, but to keep up the contagion of sin to the indangering of more souls, and now that they are dead, not to be holpen out of the miserable estate to which they are gone, but therein they must abide for ever and ever. Against mourning for such, see Jer. 22. 18. what is said of wicked Jehoiakim, the king of Judah, They shall not mourn for him, saying, Ah my brother, or, Ah my Lord, but with the buriall of an asse he shall be buryed. Wherefore nature prevailed more with David, then the spirit, when he lamented so bitterly for his ungracious son Absalom: For although there were cause enough of sorrow for his being cut off in his sins, yet it had been his duty rather with Aaron, when his two ungracious sons perished by fire comming from the Lord for their presuming to offer with strange fire, to have held his peace. For the injunction concerning the priests marrying, hereby is shewed, that the minister of the Gospell should not look after wealth in his marrying, but to have a help meet for him, nor debase his vocation, which God hath made honourable by joyning unto him, as one flesh, the relict of a secular man, before incorporated into the laity, but shew himself not to be moved through covetousnesse in marrying to seek wealth by taking a widow, because they that marry so commonly, seek riches and not the right end of marriage, but worldly things; but to uphold the dignity of his calling, if he takes a widow, taking one, that is the widow of a man of his own calling, Levit. 21. This injunction of not marrying a widow, was only laid upon the high priest, but not upon other priests: here it is laid upon them all, because there the type of the high priest was respected, who represented Christ, here another thing is aimed at, as hath been said, to shew, how it should and ought to be under the Gospell, as the more glorious ministry then should require, as it is called, 2 Cor. 3. It is then to be censured hence, as a forgetfulnesse in ministers, that marry contrary to this injunction, and much more, that forbid the marriage of priests now, touching which the Scripture here is so plain, and is again seconded, 1 Tim. 3. saying, Let a Bishop be the husband of one wife.
It shall be to him for an inheritance, I am his inheritance. After instructions touching V. 28.Christs ministers, now he alotteth maintenance to them for their work, and in saying it shall be an inheritance, &c. He meaneth not only the sacrifice or sin-offering by himself brought before spoken of, but all offerings brought by the children of Israel from time to time, and all dedicated things, as is further shewed, vers. 29, 30. Wherefore Junius takes it, as spoken synecdochically, Junius.and it may well be understood thus, this, that followeth, shall be his inheritance, because he hath none other inheritance assigned unto him, as he is my minister, to maintain him in doing my work, I am his inheritance, that is, with my offerings, all but the parts burned in fire, things voluntarily dedicated and first fruits of all sorts, and the first of their dough, when they went to baking of bread, touching which provision was made under the Law for those priests Numb. 18. Deut. 18. &c. whereby is meant, that the faithfull under the Gospell should count it a point of piety in all places, so many as had lands, to dedicate part thereof unto God, they that had cattell and no lands, but cattell and other fruits of the earth, to offer some of the best hereof from time to time, that out of these things a sufficient maintenance might be raised for his ministers, and from hence Gods blessing might redound to them and their families, as vers. 30. For if we hold us to the ground first laid, as we must do if we would rightly understand these things touching Gods house and his ministers, that which hath been said of their maintenance cannot be denyed, and to prove it further, behold the Act. 2. Chap. 4.practice of them that first imbraced the faith, how chearfully they began in doing something like unto this, and when Emperours turned Christians, oh the bounty, that both they and their nobles, and all men of worth shewed in indowing Churches with lands and revenues, as freely as the children of Israel at the first possessing of Canaan gave cities and lands appertaining thereunto in every tribe to the priests▪ and godly kings and people afterwards made voluntary bountifull oblations, whereby the priests maintenance was daily in larged: wherefore they erre greatly that now contrariwise take away the maintenance anciently given by pious men, and would turn over Christs ministery to a new benevolence from this iron and cold frozen age, whereby there is danger both of losing Gods blessing, and bringing down his curse upon the whole nation, and when the oyle saileth, the lamp goeth out, of quenching the light of this our Israel. For the priests eating of that which V. 31.is torn, or dyeth alone, see my Expositions, Levit. 22. 8.