Sermons on Deuteronomy, Sermons · Sermon 193
On Tewsday the last day of Iune, 1556. The CXCIII. Sermon, which is the third vponupon the xxxiij. Chapter.
7 As touching Iuda, O Lord God, &c.
8 Also hee saide of Leui, Thy Thumim and Vrim belong to him towardes whom thou diddest shewe thy selfe gratious, whom thou diddest trie in Massa, where ye had debate for the waters of strife.
I Tolde you yesterday that the thinges which are conteined in Genesis as touching the blessing of Iuda, are comprehended briefly heere. For where as Moses desireth that Iuda may be hearde, it is to the end hee should obtaine that which had beene promised vntounto him, that is to wit, the setting vp of the kingdome there, accordingly also as he sheweth in that he saith, that he shoulde be the leader of his people. For it belonged to none but the tribe of Iuda, to hauehave the people vnderunder them and at their guiding. We see then in effect, that Moses meant heere to confirme that which had beene spoken by the mouth of the Patriarke Iacob, to the end that God might be knowen to be stedfast in his worde. The kingdome was promised vntounto Iuda, & that was a matter of great importance: for not onelyonly the state of the people was grounded thereuppon, but also the saluation of the whole worlde depended vppon the same. To what end was it Gods will to stablish the souereintie in the tribe of Iuda, beginning it in the person of Dauid and continuing it in his house, but that the Redeemer of the worlde shoulde come from thence?…sal. 72.5. And that kingdome was to continue for euer, as it is said in the Psalme, that the Sunne and Moone shalbe good and faithfull witnesses thereof in heauen. Seeing it is so, it was very requisite that this promise should be certaine, that it might bee helde vnfallible of all the faithfull. Yet notwithstanding there passed a long time wherein the tribe of Iuda was mingled with the rest of the people, without hauing any authoritie. It was not perceiued what was the meaning of the thinges that had beene spoken, and therefore they might hauehave beene esteemed as a vaine thing. And therefore Moses addeth now the confirmatiō thereof which is set downe heere, saying that in the end, God woulde heare the voyce of Iuda, and that by that meanes he should hauehave the leading of his people, and obtaine the royall mace which had beene assigned vntounto him.
Heere wee see how our Lorde exerciseth the faith of his children, in that he doth not out of hande performe the things which he had promised them. And this thing ought specially to bee applyed to the reigne of our Lorde Iesus Christ. God had declared aforehande, that the Redemption of the worlde should be wrought by one that was to come of the tribe of Iuda. And yet hee deferreth and delayeth it so long, that it seemed to bee but vaine to looke for it. And why? Of purpose to trie the patience of them that hoped for him. Let vsus learne then that to bee setled vponupon our Lorde Iesus Christ, and to be well assured of the saluation which he hath purchased for vsus; wee must not onelyonly beleeue the things that are tolde vsus concerning the Gospel; but we must also euen linger in patience, till God performe the things which we see not at the first sight. And we must not bee so hastie as to start away, when our Lorde answereth not our desires. If God passe ouer a day or a yeare, so as we perceiue not that he is minded to put the thing in execution which hee hath spoken, yet is it not for vsus to giuegive ouer, but we must in the meane season pray, & not doubt but yt he heareth our voyce. We shal see oftentimes, that ye kingdome of our Lord Iesus Christ shall seeme to be abolished out of ye world. And euen at this day, although the Gospel be preached in some places; yet we see the power of the enemies to be such as is able to ouerwhelme it vtterly. Wee see so little order as is pitie. As for vsus which say we hauehave receiued the pure doctrine; we be yet farre off from hauing such policie & perfection among vsus as were requisite. To be short, we heare of nothing but disorder; which might make vsus to quaile; were it not that with calling vppon God we did patiently awayt that he will in the end set vp the kingdō of his sonne and maintaine it, though it seeme as now to be put out of order, and men see it not florish and prosper. Were it not for that, surely a man would iudge that all Gods promises were vaine. It is not without cause then, that Moses speaketh here expressely of Iudaes prayers and supplications: as if he should say, that all they which belong to the kingdome of our Lord Iesus Christ ought to exercise themselues in calling vponupon God, that he suffer not his kingdome wherein lyeth all our happinesse and welfare, to go to decay, and to fall to ruyne; but rather that he set it vp, and preserue it, and defend it. And therewithall let vsus assure our selues that we shall not lose our time, nor finde God deafe to our requests, so we resort to him for refuge, as we be warned to doe. To be short, this text declareth vntounto vsus, that the kingdome of our Lord Iesus Christ shalbe stablished by myracle, and after a strange maner incomprehensible to the worlde; and that God will worke after such a fashion in that behalfe, that we shall knowe it to be his worke; and therefore that wee must not in that case bring the iudgement of our eyes; but continue from time to time in prayer and supplication, and rest vponupon the promise thereof which is giuen vntounto vsus.
Also it is sayd, That God will succour Iuda against his enemies, and that his hands shall suffise him. This was no more than needed, forsomuch as the kingdome of Iuda was to be diminished after the deceasse of Salomon. And from that time foorth, he was to hauehave but one trybe and a halfe, so as a man would hauehave thought that all that euer had beene done in the person of Dauid, had beene but a puffe. True it is, that when Dauid was crowned king, God in one instant shewed there so great power, as all men wondered at it. In the time of Saul the people were extremely oppressed, and seemed like to hauehave beene altogither swallowed vp. But yet there were so excellent victories,… 8.12. as it appeared well that God was the author of that change. Dauid not onelyonly draue away all those which had possessed any part of the lande of Canaan,… 21.15 and had subdued the people to their taxes and tributes, whereby he purchased libertie to those of whom hee had the charge; but also conquered all his neighbours, and made them tributarie vntounto him. Therefore in that case wee see an open miracle of God.… 10.7. When Salomon succeeded him, gold and siluer were of no more estimation than grauell, as the holy historie reporteth thereof. But what? As soone as Roboam succeeded, there was a backeslyding, so as almost all the people turned backe. There was no more but the trybe of Iuda with a piece of Beniamin, that abode in obedience to the house of Dauid. What was to be sayd hereupon, but that for aught that men did see, there was verie fickle hope to be had, when all passed so slightly away? Besides this, that small kingdome being so diminished, (as wherof remained but a piece) was so assayled on all sides, that it seemed to be as a sheep alone among a dozen wolues. A man then would hauehave thought that God had forgotten his promise. And therefore it was requisite that Moses should ad this for the comfort of the faithful, to the intent they should not be shaken from their faith, when they saw that kingdome so diminished.
That is the cause why he sayd, The handes of Iuda shall suffice him, and God will giuegive him succour against his enimies. And so let vsus marke well, that this kingdome was stablished with great difficultie in the person of Dauid; and that in the end it was diminished, and came to such decay, that to all seeming it should hauehave beene vtterly abolished: whereby it was Gods will to shewe in a figure, what was to befall to the spirituall kingdome of our Lorde Iesus Christ. And in deede wee see, that when the time drewe nigh wherein Iesus was to be shewed to the worlde; there was nothing but horrible disorder among that people. Who then would hauehave looked for the redemption at the comming of Iesus Christ? For the people were scattered abroade and vtterly cast downe. Yet notwithstanding, God wrought therein after a manner vnknowen to men. Insomuch that although the Gospel was preached; yet was it not seene out of hand that the Church triumphed in this world; but cleane contrarywise that there was nothing but tormenting, persecuting and oppressing of it, so as the name of Christianitie seemed to be the irksommest thing that could be spoken of, & that all Gods children were but as the doung & filth of the world,1. Cor. 4.13. as Saint Paul speaketh therof. To be short, that kingdome was to be set vp with sighing and sorrowing; & it behooued the faithfull to pray vntounto God, and yet notwithstanding, great was the griefe of minde wherewith they wayted for the setting abroad of the doctrine of the Gospell, to the intent that Iesus Christ might be worshipped of the world, and all men submit themselues to him to do him homage. And yet did not that continue any long time. For the vnthankfulnes of the world deserued that God should hauehave withdrawen his hand and power; and we see howe the worlde stroue to hauehave driuen Christ away. For on the one side there were hypocrites which scorned al religion, and abused it falsly. Also there were despisers and worldly folk, which tooke to them an vnbridled libertie (as we see still at this day) vnderunder pretence of the freedome that was preached vntounto them. Againe, there were Sects, and Heresies, and rebellions, so as a great sort stepped vp and could not abide to beare the yoke which it was Gods will to lay vponupon their necke. Ye see then that the reigning of our Lorde Iesus Christ was as it were brought to nothing. And therefore let vsus mark well, that this text not only serued for the Iewes, but also is profitable for vsus at this day, as whereby we be done to vnderstand, that it behoueth vsus to make earnest sute vntounto GOD to set vp the kingdome of his only sonne; and to stablish it with his power euen in the middes of the trubbles which wee see, notwithstanding that it seeme that al things should goe to wracke; & to succour vsus against our enemies, because we see so many men inraged against vsus; & to hyde vsus vnderunder the shadowe of his hand, & to shewe vsus his helpe when wee be in extremitie and euen at the last cast, and can no longer hold out. Againe, although the kingdome of our Lorde Iesus Christ seeme nothing to the world, & that the proud & the vnbeleeuers do scorne it & despise it yet wil God shewe that his own hand suffiseth him, that is to say, that his power which is hidden & of no reputation to the worldward, shalbe of such force, that in the end the wicked shalbe driuen to confesse that they were too blockish & dulwitted, in that they tooke not hold of the grace wherof mention is made here. As for vsus, let vsus be stil more & more confirmed to trust in this great Sauiour, & to put our selues into his protection, and to seeke all our succour at his hand. That is the thing which we be taught in this text.
Now let vsus come to the trybe of Leuye. Thy Vrim & thy Thumim (sayeth he) belong vntounto thy meeke one, or vntounto the man of thy merciemercy. The Thumim and Vrim were a parcel of Aarons brestlap, and of the brestlap of the high priests. Besides their robe, there was another piece ioyned vntounto it, which was of great pryce, beset with pearles & imbroydered. Moreouer in this piece there was a tablet of precious stones hanging at little cheynes,Exo. 28.14.15. which was placed full vponupon his brest: and this piece of the brestlap was called Iudgement, that is to say rightfulnes. Also there was another part, which a man cannot well distinguish, and that was named Thumim and Vrim. The former of these words signifieth perfection; as if a man should terme them perfections in the plurall number. And the other commeth of light or flame; if yee referre it to doctrine. Then if a man list to take these words in common speech, he may say perfections and teachings [or instructions.] But I in reading of the text, hauehave kept still the verie wordes of Moses; because it is not to be douted, but that he speaketh of that portion of the brestlap which was so termed as appeareth in the eyght & twentith of Exodus. And he directeth his speech vntounto God. But some hauehave misexpounded this text, in saying, thy Thumim & Vrim belong to thee & to the Man, which is cleane contrary. For Moses saith; O Lord God, thou hast thy Thumim & Vrim in thy hand. That is to say, the things which thou hast giuen to thy high priest, are things holy & dedicated to thy name; they be thy perfections and teachings. To whom belong they? To thy meek one, or to the man of thy merciemercy; for so is it word for word. But the word Meeke, may be taken after the same maner that the holy scripture calleth Gods children meeke ones; that is to say, such as ought to resemble him who is the fountaine of all merciemercy & goodnes. For if wee wilbe knowen & auowed to be Gods childrē; it is good reason that we should resemble him, by hauing a meeke & myld spirit in vsus, so as we indeuour to do men good. For it is the propertie of God to be liberal to al men,Matt. 5.45. yea eun to those which are not worthie therof: insomuch that he maketh his day Sunne to shine both vponupon good & bad. After his example we ought to do our indeuer, & to strayne our selues to the vttermost of our power, to benefite al men, & to do al men good. And so it is the common style of the holy scripture to name the faithfull meekes ones;Psal. 16.10. & specially we see it is as rife a thing as can be in the Psalmes. But forasmuch as he sayth, to his meeke one; it may be taken for the man of thy merciemercy; that is to say, for the man whom thou Lord hast elected and chosen through thy goodnes. For Aaron attayned not to the dignitie of ye priesthood by his owne desertes; but because God vouchsafed to choose him. Now then the name that is attributed to him here, may be taken as if a man should say in the passiue signification, that God vouchsafed to make him a mirrour of his free election; yea and that hauing so chosen him & exalted him to so high and excellent honour, he would hauehave him to shewe that wee depende wholly vppon his goodnes, so that of al ye things which we hauehave, none proceedeth of our owne power or vertue, but of his pitying of vsus, for that he is mynded to shewe his gracious goodnes towards vsus. But howsoeuer the case stand, Moses ment to declare here, that the trybe of Leuye should alwayes serue God with the dignitie of priesthood, and that the high priest should bee clothed with the ornamentes that were giuen him to goe into the sanctuarie. And in that case hee was not as a mortall man, nor as one of the degree of creatures: but as the mediatour betweene God and men, whereby he surmounteth the very Angels of Heauen. For the priest of the lawe was in his office more excellent than all the Angels of heauen. And why? Because he was to represent the person of our Lorde Iesus Christ, who is the head of the Angels as well as of men, and hath soueraigne dominion ouer all principalitie, not only on earth, but also in heauen. Yee see then how the meaning of Moses is, that the priesthood should be in the trybe of Leuy.
And let vsus marke nowe, that Moses magnifieth heere the trybe of Leuye, of purpose to wype away the dishonour that was there afore. For wee knowe howe Iacob had sayde,Gen. 49.5. Yee Simeon and Leuye, yee bee instruments of wickednesse, yee hauehave destroyed a towne, and yee hauehave slayne the men like murderers as yee bee; I will not hauehave to doe with you, neyther in speech nor in heart, I refuse you. And thou Leuye shalt bee dispersed among my people; for thou art not woorthie to hauehave any heritage. Loe after howe terrible a fashion GOD speaketh against Leuye and all his ofspring. Hee seemeth to bee quyte rased out, as one that was not worthie to hauehave any place or degree in the Church. But what reuerence nowe had there been in the priesthood, if the trybe of Leuye had continued in that reproch? For seeing that their father was disgraded by Iacob, who was Gods deputie as I hauehave declared afore: what should hauehave becom of al those which were descended of his race? Nowe then it was requisite that this tribe of Leuie should bee reestablished, to the intēt that the order of priesthood might not be despised, least it might keepe men backe from hearkening to the doctrine of their mouth. What will become of it if they which hauehave the charge of teaching the people, be pointed at with mens fingers, set light by, skorned or blemished with any marke of reproch in themselues, so as men disdaine them? Surely they shall neuer profite men, they shall not be able to edifie them, men will vtterly mislike of them. Nowe we knowe, and it shalbe declared more fully heereafter, that the Leuites were ordeined of God to teach all the people. Then if they had beene reputed as men of no valour, it woulde hauehave caried great preiudice with it, so as the lawe it selfe should hauehave had no great reuerence, men would hauehave made no account of it, and the very common people would hauehave shrunke away from the expounders therof. Therefore it is not causelesse that Moses telleth them, that The Thumim and Vrim of god, that is to say, his perfections and teachings are in that tribe, and God will hauehave it knowen, that there remaineth not nowe any such reproch there, as there did before, but rather that hee setteth his antsignes there. For in Aarons Mytre was Gods name,… 8.36 euen the name of the Euerlasting: and that was a thing exempted from all the world. Also there was the iudgement, as I saide afore. And for what cause was Aaron apparelled after that manner, but to shewe that in him there was a myrrour of Gods glory? Sith it was so, it behooued the people to forget Leuies fault, and the punishment thereof which had beene laide vppon him and his ofspring; and to receiue Gods Lawe at the mouth of the Leuites, and to hauehave them in estimation, and to honour them as Gods messengers, or rather as Angels as they be termed in the Prophet Malachie.… 7. True it is that Moses was of the same tribe: but yet did God so prouide, that the skorners could not alledge that he had fauored his owne linage or house. And why? Who is hee that pronounced that sentence against Leuie? Euen Moses himselfe: for it was he that compyled the booke of Genesis, wherein hee spared not the fault of his own auncetor. For it behoued him to be as Gods notarie, to set down ye sentence both vponupon Leuie and vppon all that came of his race. Heere then wee see that Moses behaued not himselfe after the manner of men; but executed faithfully the charge that was committed vntounto him. Again, the highpriesthood was not in his owne house, though it were in his owne tribe. He was a greater man than his brother Aaron, and hee had children which might hauehave succeeded in his place. And yet for all that, hee made none of them prince of the people, he made none of them a gouernour, neither had they any preheminence aboue the others: nay, they had not so much as any portion of inheritance, but were faine to be contented with the first fruits, Tythes, and Offerings, after the custome [of the rest] of the tribe of Leuie▪ Moses then gaue not the Highpriesthood to his owne children, neither tooke he it to himselfe. What were Moses his children then, and al his successours? They were but vnderseruants of the meanest in the Temple, and they were faine to serue there, euen without being in any degree of honour. God (say I) ment to prouide, that Moses should not bee subiect to any slaunder. And therefore the thinges which hee speaketh now of the tribe of Leuie, are not spoken in respect of his owne auncetrie: for (as we see) he is not led by fleshly affection, and that doth the verie thing it selfe shewe, insomuch that all the malicious sort and all the skorners of God must needes hauehave their mouthes stopped heere, considering his wonderful prouidēce in cutting off occasion of all slaunder as I saide afore. Moses then had none other respect, but that God shoulde he honoured, that the doctrine of the Lawe should be receiued with al reuerence, and that forsomuch as Leuie was chosen thereunto, and the Priesthood was to continue in his house; those which were so set in office shoulde not be hindered in their proceedings for the building vp of the Church, nor hauehave any blemish in their persons, which might diminish the authoritie of the doctrine which they brought. That is the thing in effect whereat God amed.
But nowe let vsus lay forth the whole by percelmeale. He saith first of all, Thy Thumim & thy Vrim. I hauehave tolde you already that these two words betoken Gods perfections, and his lights or doctrines. Now in effect we be done to vnderstande heere, that Aarons apparell was no vaine thing; it was not an attyre to giuegive a glittering shewe to mens eyes: but God intended to figure a greater and more excellent thing thereby; which is, that the Priest should not be as a common man, but should hauehave in him things which could not be comprehended. And in very deed, his bearing of Gods essētial name in his Mytre,Exod. 28.36 serued to shewe that hee surmounted all the worlde and al the creatures therein. There was in his Mytre, The Euerlasting: and that name agreed to none but to God himselfe. Needs then must it bee, that the highpriest was a figure of our Lorde Iesus Christ,1. Tim. 3.16. who is God manifested in flesh. God therefore intended to shewe, that none of all the Ceremonies of the Lawe, were as toyes for babes to play withall like the trash of the Papistes, who hauehave a great sort of pelting gewgawes, and in all their Ceremonies doe nothing but make as it were may games or stageplayes; after which manner the heathen folke also hauehave store of murlymewes and trifles, and yet all is but a hotchpotch. And why? For there is no doctrine, there is nothing but daseling of mens eyes, it cannot bee saide vponupon knowledge that God hath commaunded them, or that hee hath appointed them to such ende or such vse. I graunt that the Papistes contriue good store of gay thinges in their Masse, as who would say, this figureth such a thing, and this such a thing. And yet for all that, all is but leasing: for they hauehave forged them of their owne heads. But God had as it were his lampe lighted in all the Ceremonies of the Lawe, to the intent that the people shoulde be furthered by the helpe of them: insomuch that they knewe wherefore Aarons Brestlap was named Rightfulnesse, and why these parts [of Thumim and Vrim.] were named Perfections and lights. It was to doe vsus to wit, that God tooke no pleasure in outward things; for hee is not like men, which are rauished with the outwarde appearance and gay shew of things. God hath no such thing in his nature. But by those Ceremonies, he meant to betoken farre greater things, vntill the trueth of them appeared in Iesus Christ. Likewise all the things that were done in the Lawe, had a respect to the paterne which Moses had seene in the mountaine,Exo. 25.40. Heb. 8.5. and so consequently all things were spirituall, as is saide of them in the 25. of Exodus. Let that then serue for one point.
Much more reason is it that we nowadayes shoulde abstaine from all trifling Ceremonies, because our Lorde Iesus Christ is come, & hath brought vsus the trueth of the things which were set downe in shadowes vnderunder the lawe. In the time of the Lawe, it behoued the highpriest to bee appareled [after his peculiar manner,] yea and all the whole lyne of the priestes had certaine markes to be knowen by, as who woulde say, We be sanctified to God. But specially when the highpriest was to go into the sanctuary, hee was then as it were to bee altogether disguised, there were not the thinges to bee perceiued in him which had beene in men afore: and that order was to bee obserued in the absence of our Lorde Iesus Christ. But nowe all those thinges are abolished. Nowe if men inuent thinges of their owne fancie, (as we see there is an infinite gulfe of gewgawes in the popedome): what will become of it? The things which God inioyned with his owne mouth tooke their ende at the comming of our Lorde Iesus Christ. And why? For we hauehave no mo lightes, or teachings in pictures; wee hauehave them not any more in Aarons brestlap,Exod 28.12 Colos. 1.15. but wee hauehave them in our Lorde Iesus Christ, who is the liuely image of God his father, in beholding of whom face to face, we bee there as it were transfigured into the glorie of God.2. Cor. 3.14. As sainct Paul saith, there is no more any veyle in the Gospel, as there was in the Lawe. Moses was to hauehave his face couered with a veile to shewe that the Lawe did not yet discouer things so plainly as the Gospel doth at this day. If men thē take vponupon them to inuent figures of their owne braine, what can they be but illusions from Satan? Wherefore let vsus conclude, that when the Priestes do apparell themselues [with their trinkets] in the popedome, they be but maskingtoyes; and whereas in so doing they will needes resemble the Iewes, it is all one as if they trode Iesus Christ vnderfoot, or else would burie him, that men might no more looke him in the face, nor he be neere vntounto vsus, nor wee any more perceiue the worthines that is in him and in his office. That is the thing which wee hauehave to remember vppon this text where Aarons ornamentes are termed perfections and teachings.
And it is said that his perfections and teachings are of God, to shewe that in the gouernement of the Church, it is not for vsus to inuent what seemeth good vntounto vsus; but that that matter lyeth simply in the will of God, and that whatsoeuer he ordeyneth ought to bee held, and that it is not lawfull for men to attempt any thing in that behalfe, yea and that such additions and minglinges are mere corruptions. Therefore when Moses sayeth, Lord God thy Thumim and thy Vrim, thereby he openly witnesseth, that when men do so farre passe their boundes, as to frame a gouernement after their owne fancie, and to ordaine laws and statutes in the church, to say this is good, for it liketh me well; It is but a tradition that commeth from some one man; and when men do so presume of themselues, it is a taking away of Gods right, and a committing of diuelish trecherie. And why? Because the Thumim and Vrim belong to none but God. If the figures of the law, which seemed to be small things, were reserued vntounto God, so as it was not lawfull for the world to adde any thing, no not so much as a pins point vntounto them; but that the builders of the sanctuarie and the makers of the priestly garments, were to bee gouerned by the holy Ghost: seing that God declareth therby that he will hauehave all things grounded vppon his authoritie: What is to be saide to it, if they will nowe binde mens consciences, and set vp a newe seruice of God, as if they woulde say, Thus shall God be honoured, and so men become lawgiuers, insomuch that God shall not be heard, nor any account bee made of his sayings, but that eueryevery man may bee his owne ruler, or else say after the common manner, Our mother the holy Church hath so decreed? In what plight should we be then? And yet we see this horrible disorder throughout all the Popedome. Therefore wee may well conclude that there is nothing but vtter defiling of Gods seruice; and that all that euer is so intytled there, is but meere ydolatrie; and that Gods name is altogether vnhallowed in that behalfe. That is one thing more which we hauehave to beare in mind concerning the saying of Moses in that he attributeth the matter concerning the priestly apparell vntounto God alone.
And as we hauehave seene afore, hee calleth Aaron Gods meeke one, or rather the man of his pitie: & this latter interpretation is the fittest. Yee see then how Aaron was exalted to high dignitie. And why? To the intent men should not seeke any reason thereof in Aarons owne person, Moses setteth downe Gods freegoodnesse aforehande, after which manner we see how sainct Paul also speaketh.1. Cor. 15.16 He confesseth that hee was somtime a murderer a persecuter, a blasphemer; for he had consēted to the sheading of guiltlesse bloude: hee was a deadly enemy to the Gospel; hee was full of bitternesse, full of rage, and hee inforced the weakelings to blaspheme the name of God. Nowe if hee were a rauening woolfe, was hee worthy to bee made a sheepherde in the Church? Verily hee confesseth him self vnworthie, yea and that he was the least of all others. But yet in the meane while hee shrowdeth himselfe vnderunder the grace of God, saying, Paul an Apostle. As howe? According to the wil of god the father, according to the grace of our Lord Iesus Christ, according to the euerlasting purpose of God. Heere hee stoppeth the mouthes of all such as woulde enter into contention with him, to abase the dignitie of his Apostleship; protesting that it is not grounded vppon his owne merits, nor gotten by his owne purchase, and therefore he cannot boast therof, but that all commeth of God. As much doth Moses heere, saying that the Thumim & Vrim, of God belonged vntounto him, because God had chosen him, yea euen meerely of his owne gratious goodnesse. Although Aaron had neuer obtained so excellent a state, if God had respect to the thinges that were in him: yet neuerthelesse he was placed in the degree of Priesthood. And why so? Because it was Gods good pleasure, and further men must not dispute thereof. And heereby wee see that when God giueth his gratious giftes to men to serue him in any honourable office, his so doing is euermore of his owne louing kindnesse, for hee is not any whit bounde to vsus. And specially when the case concerneth the preaching of Gods worde, who is hee that shalbe found meete for it (saith Sainct Paul)?…. Cor. 2.16 The thinges are so high that hee crieth out, who is he that can be able thereto? There is none but God (saith he) that giueth abilitie.…. Cor. 3.5.6 For without him we should not hauehave so much as one good thought. And so wee be doone to vnderstande, that we on our side are vnprofitable, vntill God hauehave chosen vsus, and disposed vsus to serue him. That being done, we be good, we be readie, we be fit for ye purpose. Not for any worthinesse that is in vsus, but that euerywhit of it proceedeth of Gods freegoodnesse & mercy.
By the way, heere is an exception taken against Aaron, that God tried him in Massa, and that hee stoode in contention at the waters of strife. True it is that this may be taken as though Aarons faith had not failed, when God rebuked him. And it is certaine, that at that time, in the deede which is reported heere, Aaron shewed a commendable stoutnesse: and yet for all that hee swarued aside, for God condemned him. The place was named Massa, that is to say, tentation or triall; and after Meriba, which signifieth strife, contention, debate. It was the place where the people required water,… 17. yea and they required it with grudging and repyning against God. There Moses & Aarō were as it were ouercome: after ye susteining of so many incounters, they wist not what to say or what to do. Ah lord, what shall we do to this people? Now surely there was some faultie infirmitie in them, and God who is the competent Iudge thereof, declareth that it was so. Yee see then that Moses and Aaron ouershot themselues, so as they fell: insomuch that they were in verie deede banished out of the Lande of Chanaan: they might not enter into it. God excluded them from it: they sawe it a farre off, but they might not set their feete in it. And the reason is added expresly, because (saieth hee) yee sanctified mee not before the people;Deut. 32.5… for there ought to hauehave beene a farre greater constancie in them than there was. And although Moses and Aaron were sore grieued, and were touched with zeale to the quicke when they sawe the spitefull dealings of the people, and although they laboured to cause them to honour God: yet were they not couragious ynough. This would be counted no fault at all in the iudgement of men, as wee hauehave seene heretofore: but God looketh more deepely and cleerely into things, and wee must holde our selues to the thinges which he telleth vsus with his owne mouth. Yee see then how Moses and Aaron are condemned, and yet was there courage in them. For Moses rebuked the people,Num. 20.10. saying: Come on yee faithlesse folke, is not God able to make water to come out of this Rocke? Yes▪ and that shall you see in despite of you. The people were at that time on a great rore, insomuch that they would euen hauehave stoned him. Yet notwithstanding hee behaueth him still as Gods proctor to maintaine his quarell,Exod. 17. he entereth into the case in Gods behalfe, and he hazardeth his life for it. So then there was excellent corage and stoutnesse in Moses and Aaron. But yet were they put to their triall, so as on the one side the weakenesse of their faith bewrayed it selfe, that there was some default in it; and they were faine to acknowledge it with humilitie, and patiently to beare such chastisement as God sent them for it: howbeit, on the otherside also they shewed yt they were not so greatly dismayed, but that they had still an affection to serue God. And soothly we shal diuers times see Gods seruauntes sore shaken, and yt forasmuch as they be men they be moue… when there commeth any great tempest: but yet for all that they do not vtterly quaile. Euen so stoode the case with Moses and Aaron.
And for that cause is it saide in this place, Thou trieddest him in Massa, thou madest him to striue [or contend] at the waters of Meriba. And in that respect did I say, that this might be taken as though Aaron were taunted for not being obedient ynough vntounto God at Meriba, and for that hee sanctified him not by indeuouring himselfe as he ought to hauehave done. Neuerthelesse, it may also be noted, (as truth is), that Aaron was tryed as in respect of men, and that being so tried [or tempted by men,] he was found faith full, in that hee stoode so in contention with them. For wee see not that he for his part murmured against God, neither scaped there any worde of grudging from him. Was hee caried with so diuelish rage as to say, Shall we die heere for thirst? No: he would rather hauehave died a hundred thousand times, than once hauehave opened his mouth to cast forth one word of murmuring against God. What befel him then? By reasō of the spitefulnes of the people, there was a fault committed. For Aaron himselfe held alwayes on Gods side: and therefore although he did amisse; yet the same proceeded not of himselfe. And it is the very same thing wherewith we hauehave seene Moses vpbraid the people, saying that he himselfe was punished for their rebellions sake.Deut. 1.17. You be the cause (saith he) that God hath disappointed me of going into the land of Chanaan. Hee saieth not, I am shut out of it for mine offence; but hee casteth the people in the teeth with it, saying; you were the cause of it. And so it is declared yet once againe in this place, that Moses and Aaron ought not to be the lesse esteemed of the people, nor the priesthood the lesse honoured for that there was some infirmitie in them which was faultie before God. For therewithall they had also a wonderfull stoutnesse of minde, which is ynough to stoppe the mouthes of all the worlde, whereby Moses and Aaron shewed themselues faithfull at the same time, so as a man might well see that what feeblenesse so euer was in them, it could not cause them to be corrupted and caried away by the leawdnesse of the people, or make them to forsake their charge; but they continued in weldoing, and stoutly withstoode all temptations and incounters, shewing that their desire was nothing else but that God should hauehave his due deserued authoritie among the people, and bee obeyed of all men.
Nowe let vsus fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to vouchsafe to make vsus perceiue them more and more, and that hauing rid vsus of all our wicked lusts, he drawe vsus fully to himselfe, and that we may dayly profite and increase in his grace, vntil yt being departed out of this world, we be come to his heauenly glorie: & yt forasmuch as we be now a priestly kingdome,1. Pet. 2.9. it may please him to cloth vsus with ye righteousnesse & vncorruptnes of our Lorde Iesus Christ; not in figure as the priestes of the Lawe were; but by renewing vsus in such wise by his holy spirite, that although wee bee not perfect at the first day, yet we may at leastwise attaine to that perfection which he calleth vsus vntounto. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people and Nations of the earth, &c.