Sermons on Deuteronomy
6. If a Levite come out of any of the Cities of all Israel where he is a sojourner, and come with all the desire of his soul to the place which the Lord your GOD shall have chose:
7. Let him minster in the name of the Lord his God, as all the rest of your brethren the Levites do, which stand there before the face of the Lord.
8. They shall have like portions to eat, besides that which they have of the sale of their fathers goods.
Mention has been made heretofore of the right that God reserved to the Priests, and to all that tribe of Levy: and it is not for naught that mention is made thereof again here. For on the one side, it was more than needful that the Priests should be put in mind of their duties, that knowing the honor which God had done them, they should give themselves the more faithfully and cheerfully to the serving of him: and also that the rest of the tribes might know, that sit it had pleased
God to choose the sons of Levy, it behaved that dignity to remain to them, & no man was to bear them any spite for it. For in very deed we see how there were that did rise up against them, and God was fain by miracle to warrant that priesthood which e had established, and namely; in making Aarons rod to bud and blossom, then which he willed to be kept for an everlasting memorial. It seemed to others that Moses would have advanced them in respect that they were of his own kindred, for he himself was of the tribe of Levy. And because he ordered that priesthood in the same tribe, they murmured at it, thinking that Moses had dealt altogether upon fleshly affection: but God showed himself to be the Author thereof. And surely there was no cause of suspicion, if they that made the insurrection had not been carried away with great malice. For although Moses had children of his own, yet did he not set any of them in the honorable degree of the priests: but he bestowed it away from them, and set them in the last place, as though they had been of no estimation in that tribe. If Moses had regarded himself & his own advantage, surely he would have preferred his own house. But he did not so, but contrariwise did let his children alone as they were, and held them back. Wherein he showed that he obeyed God, and did nothing upon his own head. On the other side we see how in giving that priesthood to the tribe of Levy, he deprive them of the inheritance that was assigned to them among the rest of their brethren: For the land was not promised a lonely to those twelve tribes among whom it was afterward divided: For at the time that God made Abraham Lord and Moister of the Land of Canaan, Levy was comprised among them that should be the inherits thereof. Why then is he put beside it? So we see that Moses followed Gods ordinance, & invented not anything of his own head. We must go yet further: for he tell the Levites that this scattering of them among the rest of the tribes was a punishment of God, though it was afterward turned into grace, and that God of his goodness did wipe away the curve that he had laid upon Levy. But if we have an eye to the original ground, it is said thereof that Jacob denounce Levy and Simon to have been wicked, insomuch as he say that he will in no wise be matched with them, neither in thought nor in word, because it was not long of them that Israel had not been put to havocked. Whereupon he added, You shall be scattered abroad.
Whereas all the rest have their inheritances assigned to them: they must be as a vagabond among your brethren. Seeing that Moses utters so hard and reproachful a sentence against all his own tribe, who can say that he meant to be partial towards it? Nay the clean contrary appears. As a man led by God spirit, he respects not himself or his, but puts them to shame for ever, and will that if they have any honor or dignity that same should be acknowledge to come of Gods mere favor, and that the said not of reproach should make it the more evident that Levy had deserved to be utterly barest of his inheritance, if God had not remedied it of his own goodness.
Therefore there was no cause of bearing any envy to Moses or any of his. But such is the maliciousness of the world, that men take occasion to grudge & repine at everything: and it is the thing that Satan does chiefly practice. When God is to is to be served no man is willing to go to God in true, but all inferior degrees are way ward, and would fain have superiority without the charge. How many shall he find that are willing to give themselves to the service of God by the preaching of his word, or which seek it with a right meaning affection, as who would say, I offer up myself in sacrifice to God? Yet notwithstanding all are led with a kind of self-liking, unless God hold them in awe by his holy spirit: in which respect this lesson is given to them, to the intent that every man should be contented to be only in the forecourt of the Lord his Temple. We see then that men endeavor nor to come near God, and yet could every man find in his heart to be advanced, so it were without charge. Even so was it among the Jews.
For the rest of the tribes having their portions, & being in quite at home in their house, ceased not to grudge against the Priests and Levy. And therefore God was fain to authority their priesthood after such a sort, as it might be expected from all slander, & no man might take upon him to alter anything therein. And so we see the cause why
God repeated this doctrine again.
Now it might seem to be a disordered kind of dealing, to make an inheritance of the priesthood: for the fittest ought to have been chosen out: and why then should God go chose one kindred after that fashion, & make the children whatsoever they were to succeed their fathers? This seems to be no good order for the edifying of the Church. God therefore was fain to set his own authority as a shield against all these objections. If a man be inquisitive what reason or what respect moved God, to choose the tribe of Levy for his service: it ought to content us that God has done it, and we ought to think well thereof though the reason thereof appear not to us. He knows wherefore, and that ought to suffice us. And yet let us not doubt but that when God ordained that tribe [to serve him in his Sanctuary] he was able to indene them with such gifts of grace, as were requisite for the executing of their office. Seeing that God has enough wherewith to enable men: should we fall to seining why or wherefore he chosen one man rather than another? It pleases him. For by the same reason a man might demand why God given his spirit to one man more than to another. He shall see one man dull-witted, without learning or any other excellent gift in him; and he shall see another indene with great
Excellency: and what is the cause hereof? The goodwill of God, & there upon must we rest; & whosoever grudge thereat, he shall find in the end that he has to deal with too great a master. So the, it ought to be enough for us that GOD chose out that tribe. Howsoever the case stand, he meant here to stop the mouth of all the Jews, and to show that it behaved them to keep the order which he had set down, as holy and invaluable. Mark that for one point.
Here withal (as I have touched afore) he meant to put the priest in mind of their duty, that they might be the diligence in doing their service in the Temple. For had they lived as idle bellies, it had been contrary to Gods meaning, and it had been a defiling of the order which God had set down and established among them. So the, God had an eye to both these reasons, and it behave us also to mark them on our part. And therefore let us learn, that such as are called to any charge or office, ought to bear continually in mind and to bethink them early and late, who it is that has set them in that place, and for what purpose; that it may be as a whetting or sharpening of them, to endeavor that they become not unprofitable in their charge, but rather apply themselves faithfully to it, that they may be able to make their reckoning thereof to GOD. Let that serve for one point.
Again, let us learn to be contented with the degree wherein God has set us, and let none of us be greave when we see another go before us. For all the members of a body cannot be eyes and ears; all cannot be above; there must be legs and farce as well as eyes and hands.
Therefore let us understand that, and let every of us submit himself, and let it suffice us that it please God to accept us into the company of his people, to give us some little corner in his temple, so as we may be incorporated into his Church. That is too great an honor for us, and seeing it pleased God to place us there, we ought to cover no further. Those are the things which we have to remember upon this text, in applying the doctrine to ourselves.
It is said further, The Priests and Levites and all they of the tribe of Levy shall have no portion in the inheritance of Israel, but shall ease she Sacrifices for their inheritance. And the Lord will be their inheritance as he has promised them. Here Moses on the one side deprives his brethren and kinsfolk of all inheritance. Wherein we see the execution of Gods sentence, which was that Levy should be dispersed, & that he should not have any habitant or abode in any certain place. The children of Levite are as a body torn in pieces, And yet does God turn punishment into an honor. And therein appears his goodness, forasmuch as he makes the things to redound to our benefit and salvation, which should have been to our condemnation.
Lou how God works towards those that are his. Insomuch that although he punish them for their sins, yet do he make them feel his goodness therewith, by turning the things to a contrary end, which should have been to their shame. After the same manner befell it to all the posterity of Levy. For it is no small thing, that God should be their inheritance: it was a title of honor above all others. Whereas all the rest of the children of Israel, had their portions in the Land of Canaan: God reserved himself for Levy, saying Hold yourselves to me, I am your inheritance. Ye see then how their portion was better than all the rest, saving the tribe of Jude, which was privileged, as where to God had already assigned the kingdom. And whereof came that? If he have an eye to the original, he shall see that the fin of Levy made him worthy of banishment, that he might have been as a vagabond without any certain dwelling place: but yet for all that, God provided so for the matter, that he turned the evil into good, and the reproach into honor. Therefore let us learn not to be discouraged when GOD punishes us for our sins, & yet to be so ashamed of our misdeeds and offences, as we may not doubt but that our Lord pitying us will make his chastisements beneficial to us, so as we shall be the more honorable before him and his Angles. If we be fain to abide some shame and reproach for a time before the world: the thing that ought to be a good comfort to the faithful, when they be smitten by the hand of God, is not to grieve themselves with the only beholding of their present affliction: but to think upon the end and issues of their present affliction: but to think upon the end and issue of it, which is, that God turns bitterness into sweetness.
Furthermore, whereas it is said to be Levites that God is their heritage; it is to the end they should be the willingness to give themselves wholly to his service. For had they been bushed in husbandry, traffic of merchandise, & such other like things: they had been turned away from their office, & not had leisure to do the thing that God had commanded them: he is to with, that those which were in Jerusalem should serve in the Temple; & those which were dispersed abroad in that country, should maintain the religion pure, & not suffer the people to grow out of order, but teach them every man in his place, that they might be preserved in all pureness. For upon the condition were they chosen. Not without cause therefore does God say that he was the heritage & portion of the Levites, to the end that such as are called to his service, should not be pulled away, nor have excuse to withdraw them from the full executing of their duty. Now in deed S. Paul applies this to his ministers of gods word, saying that if by the law of Moses they which served at that Altar were found of the Altar; they which at this day have that charge of preaching Gods word, and of the offering up of spiritual sacrifices, ought of reason to be found and maintained, & to have that which is necessary for them. Yet notwithstanding we must learn generally, that God has done us the honor to make us all Levites, according to this saying, that when God shall have restored his people, thus which were Levites before shall then become Priests & all the common people shall become Levites. And this belongs to the kingdom of our Lord Jesus Christ. Seeing then that Jesus Christ has showed himself to the world: we which before were strangers & had no acquaintance at all with God, are now come into the Church to be of the body of Abrahams children, and are in as good case as they that were heirs of the promise. But we are become Levites for we preach to our God, & have familiar access to him in the name of his only son, so as we may boldly call upon him as our father. And even in the same respect do S. Peter call us a kingly priesthood, because that whereas we were gone back before, and wise not how to come at God, he had any means to bring us to him: now he calls us to him, he even as though we were priests, not to enter into a material Sanctuary with that blood of Goats, Sheep, or Calves: but with the blood that was shed to dedicate us to God & to wash us from all unclean. And so now we go into the sanctuary of heaven to present ourselves before the face of God.
Now then let us apply this doctrine to ourselves where it is said that God is our heritage. True it is that such as have goods & possessions in this world may use them, howbeit with the condition which S. Paul sets down in the seventh Chapter of the first Epistle to the Corinthians: namely that he which has possessions be as he that has none, that he have the one foot ever lifted upon and that he stick not fast in the mire as tied to the things that are here beneath; but that we remember ourselves to be but strangers in this world, and therefore look ever upward to the resting place of heaven. After that manner we may well possess whatsoever go further, and not be stayed or tied here. For why? Seeing our Lord has advanced us to such dignity, as to have us to be priests: let us go to his Altar. For we be linked to our Lord Jesus Christ, that he might dedicate us to GOD his father. Sit it is so, let us do as is said in the sixteenth Psalm. For although it was said a lonely of the Levites, that GOD was their portion: yet do David boast that he had a fair portion, because God was his. Behold (said he) I have a fair lot, and henceforth I have no cause to complain, as though I wanted any thing: for my God has given himself to me, he is my portion, & I possess him. David came not of the tribe of Levy; and how fall it out then, that he boast himself to have as much as the priests? He knew well that Gods reserving of that tribe for a time was after such a fort, that yet nevertheless he would have that whole people partakers of that same blessing, accordingly also as it is said in Exodus, you be a priestly kingdom.
And S. Peter has turned this into another manner of speech, saying, Ye be a kingly priesthood, that is to say, ye be all as it were a sort of little kings, because God govern you, and that is for your benefit: for he has promised to give you a redeemer, which shall lead you into all perception, Nevertheless ye must understand, that this kingdom is not like other kingdom of the world, but is matched with a priesthood, that is to say, it is consecrated and dedicated to God.
David therefore acknowledging this, said that God is his portion.
Now if this was said in the time of the figures: much more ought we to do the same now, forasmuch as the fore alleged prophetic is now come to pass in our Lord Jesus Christ and in all his members, so as we be not kept back any longer as we were before, but may preach to God with assured hope that he will receive us, and that we shall be near to him. Thus ye see how we ought to benefit our selves by his speech where it is said that the Lord was their portion, ye even according as he had promised them.
And it was not for Levy to boast of his own worthiness or deserts. All that ever he could allege was no more but this: I ought to have been disserted, and yet notwithstanding God has turned it to mine honor.
And therefore if we will be sure that God is our heritage, we must not look: what we can attain by our own travel, for there is nothing but utter confusion in us: but we must report to that promise which God has made to us, in that he has vouchsafed to make so great account of us, as to take us for his children, even us which deserved to be damned. And that is the thing whereupon it behoove us to be grounded, to enjoy the privilege and inevitable benefit whereof
Moses speaks here. Let us mark well then that he send us back to the promise without any respect had to us, to the intent to do us to with that we have not anything on our won part, but that we be beholden to the only free goodness of our God for that benefit.
Now it is said consequently, that the people also must discharge their duty towards the Priests. Ye must have a special care (said he) that the Priests may have their right which God allow to them: that is to with, The right shoulder of every sacrifice, the two cheeks, and the Pouch: these things must be reserved for them, together with the first fruits of Corn, Wine, and Ole, and also of the fleeces of your Sheep. Here God commands the children of Israel expressly to maintain the Priests, for they were bound thereto, and therein they showed themselves to make great account of the service of God. It behooved them to have men to minister in the Temple: and if these were not maintained, Religion should be, as it were about shed; and therefore it was not without cause that God commanded the people to employ themselves about that matter. True it is that they ought to have done well even without exhortation: but we see the unthankfulness of the world, when any duty is to be done forwards
God, they must be spurred forwards, and they never go willingly to it; unless they be urged. And if it were so among that Jews, much more is it so among us. For we be so slothful that we never seek to discharge ourselves to God ward, and therefore we are fain to be called upon and to be prepared. Still we know this vice to be in us, let every of us quicken up & spur forward ourselves; & still we see that our Lord call upon us, let us follow him, & make the things effectual which he tells us in his word. That is the thing which we be to mark in this text.
But yet moreover we have to mark that which is said here: namely that if any of the Levites be disposed to come to the place which the Lord shall have chosen to be worshipped there, he shall have his part and portion of all the offerings of the Temple as one of their brethren, besides that which he has of his own house. For if they had houses from their fathers in the Country, (as in deed there were City assigned them everywhere:) there were to keep them to themselves, and yet they were to have their part of the offerings that were made in the Temple, so long as they served there. But yet God said expertly, with the whole desire of his heart, to show that God meant not here to give occasion of idleness, to such as sought but their own ease and commodity: but to speak of such as came with a right meaning mind to serve him. I told you afore, that the children portion to inherit, but had certain Cities here and there, one in one place and another in another, dispersedly throughout the Land of Canaan. And therefore it is said, that if any of them being far of Jerusalem, had a devotion to give himself wholly to the service of God: he might do so, he might leave the place where he dwelt, to go to Jerusalem, there to give himself wholly to the service of God. And this was no breach of the order that God had set, that is to with, that the Levites should be scattered abroad as a seed, to hold the people continually in the pureness of religion: but it was spoken in respect of some of them. For all of them had not a desire to resort of Jerusalem: that is true. For the most part of the Levites dwelt in place more fruitful than Jerusalem: for that part of the country was not one of the best of all the Land of Canaan. But they that dwelt in the countries of pasturage, were the wealthiest. And we see also how the prophets upbraid them, saying: Ye Bulls of Buffon, because the kingdom of Israel was become very proud by reason of their abundance. The Levites then would have had no liking to have abide in a place that was not very fruitful, & to have left all their own commodities & houses. Again if any had been led by desire of vainglory, God meant not to favor them. Therefore it is said that if any of them would come of good will to Jerusalem to serve in that Temple; he should not be refused, so it might appear that his intent was to give himself to that service of God, and that he did it with a good courage. Now we see in effect preeminence to such as besides their common duty of teaching the people, were also desirous to be continually at the Sacrifices. That is one point. But yet for the better understanding of the whole; we must consider that the service of the Temple consisted not only in the offering of sacrifices : but also in singing of praises unto a God both evening and morning, in saying of public prayers, yes and also in watching nights : and so there was some hardness in performing that charge. In respect whereof it is said in the Psalm, Bless the Lord he that served him, yes and which do keep the watch against in his house or Temple. It was not enough for the Levites in their order and according to their turns, to be occupied from morning to night in calling upon the name of God, and in making of prayers and supplication in the name of the people: but it behooved them to hold out all the night also and it was a set order among them, that when one sort of them had been occupied all the day in singing the praise of God, it behooved them to be present there the next morning when the people came together, to show way to others. Likewise, then solemn sacrifices were to be offered according to the commandment of the Law, the Levites were ever present. To be short, the Temple was never empty, but it behooved them to watch as well for the keeping of the fire upon the Altar, as for maintaining of the lights and such other like things. Thus see we now cause why God vouchsafed to give a certain privilege to those that came after that sort to Jerusalem.
And hereby we be done to understand, first that the office of the Levites was double : to with that on the one side they were to teach the people, & to be as keepers and maintainers of law, to the intent that men should not turn away to any superstition, nor become heartiness for want of good looking to, and so bring the service of God in contempt; but that they might always bear in mind to what end he kept them in the world, and refer their whole life to glorifying of him. That was one part of the charge of Levites. Also they were to teach men the meaning of Ceremonies, as namely that the sacrifices serves to show even to eyesight, all men are accursed, & condemned to death, and that they ought not in any wise to come in Gods presence without sacrifice. And there was not any sacrifice sufficient to make atonement between God and the world, but only our Lord
Jesus Christ offering up of himself. You see then how the duty of the Levites was to teach the people, that the Ceremonies guided them to the promise which had been made into them concerning the Redeemer. And there with all it behooved the Levites moreover to pray into God: and the High priest was to go into the tabernacle in the name of all the people, to show that they were not worthy to have access into God, but by mean of mediator to go before them and to enter as it were into Gods presence in their behalf. All these things were to be done. And therefore the Levites that served in the Temple, had a harder charge than they that were dispersed abroad in the Country. In respect whereof it was Gods will that they should have the said advantage of taking the portions of all the sacrifices and offering that were made in the Temple.
Whereupon we have to note, that Gods esteeming of the Ceremonies was not without cause. In granting this privilege to the Levites, he do us to understand that he like well of Ceremonies, and will have the kept, & with all that he will have the means maintained for the strengthening of them: but that is not in respect of God himself: for we must always think thus : What? Did God require men to offer him the blood of brute beasts? Why? That is nothing but stench. Again, required he to have the fat burnt, which can engender nothing but silt and stench likewise? Yes: howbeit, that was not for any pleasure that he took in those outward things: but for the salvation and benefit of the people, to keep them in continue all hope of the redeemer that was promised. Again, their praying, the singing, and all the rest of their doings served to inure the faithful, that they might pray to God with the better courage. True it is that we be commanded to pray every man by himself at home in his house, in his Chamber, in his bed, and at his table: but yet our Lord perceiving the weakness and coldness that is in us, have willed us to assemble together and to call upon him with one common accord. And so was done in the Temple. There was singing of Psalms, there was giving of thanks in the name of all the people, there was praying and such other like things, and finally there was sensing with perfumes, to show that our callings upon God after manner, are sacrifices of good sent, & sty up to heaven like the smoke of the perfumes. All these things were done for the better inuring of the people to the service of God, and that they should fashion themselves after the Levites that served in the Temple.
To be short, we see how God did not this in favor of one tribe only: but rather that he took order for benefit of the whole Church. For had the Priesthood ceased, and the order of the temple been abolished: at what point had the people been? All had gone to havoc.
And we see also when they were carried away captive, and the temple beaten down: they became as folk forlorn, & could not open their mouths to sing unto God as they had been wont to do. Since it is so then, let us mark our Lords intent was not to favor that one tribe alone, but generally to procure the benefit and salvation of his whole
Church. And likewise when mention is make of the order of the Christian Church, it is not in respect of some small number of men: but Gods intent is to draw both great and small into him. And let us make that his ordering of common prayer and of the administration of the sacraments, is because he see that without them our salvation could not stand, but all would go to wreck, & his grace would after a sort vanish away. And this ought to give us the better courage to give our minds to the doing of the things which our Lord commanded us concerning the Ceremonies, concerning the resorting to his word, concerning our meeting together in some place certain to call upon him in the company of faithful. Let us consider, seeing God had ordained these things for our welfare, we must not withdraw ourselves from them, but every of us must resort to them as much as we possibly can.
And it is said expressly, that they shall be there to minister in the name of the Lord, with their brethren which are there before the face of the Lord. This Name of the Lord, betoken nothing else but Majesty of God, even as be manifested same into us. For it was not for the people to conceive so gross and brutish an imagination, as God should be enclosed in the Temple: but it behooved them to bear always in mind, God had verily place his name there, is to say, that he meant to have his Majesty known there as he had given assured tokens thereof: For the Sanctuary, the Altars, (as well whereon the whole burnt offering were sacrificed, as the other whereon the sowbread was set, and whereon the perfume were burned,) & all rest of the things there, served for a warrant to show that God accepted the petitions of his people. That then was the cause why it is expressly said, that those which abode in the Temple served that name and Majesty of God. And here with al mention is made also of God presence (as we have seen before,) which is a satisfying of the things that he had taught afore, that the people should not be disappointed in resorting to the temple to call upon him there, because the Levites should always be there ready to succor such as fled to him for succor.
Now this was in the time of the figures. But we must mark that if we resort to our God in the name of our Lord Jesus Christ, in whom dwell the whole fullness of Godhead; God will show his face into us: that is to say, we shall find by the effect that he regarded us, and that the door is not shut against us, but that we may perish into his presence. And besides that, to the end we may be guided by our Lord
Jesus Christ, we must put the thing in us which he had told us: that is to with, we must come together in his name, to the intent the he maybe among us. Then if we will be heard of God, and that our service should be well accepted of him: we must meet together without hypocrisy, with a true & pure heart: and then will our Lord
Jesus so bear sway amongst us, that God also will there will reach out his hand to help & succor us. And when we have so offered up our prayers unto him, and every of us had put himself into his hand: let us not doubt but he regarded our doings. As for example, for as much as we know these our present doings in meeting together to hear his word and to seek him, are commanded by him: Let us not doubt but we be before his eyes, and he looked upon us with pity, and will consider all our necessities to provide for them, and to succor us in them. And let us on our part also so mount doubt that he showed us his face, that is to say that he made us to feel his presence, especially when we come to him by the way us to come in such sort, that he will keep us still under his protection, until he take us up into his kingdom.
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better, yes & that we may be so stricken down in ourselves, as we may seek him with true repentances & rest upon his promises, not doubting but he accepted us how wretched so ever we bee, because we come not him not to him upon trust of our own defers, but upon his mere goodness where through he had elected and chosen us: and that moreover he suffer us not to be defiled with any of the corruptions of our fled, but that seeing he had called us to his Priesthood, he will also grand us the grace to dedicate ourselves to him by offering up all our thoughts, affections, & desires, yes & even our whole bodies & souls unto him, that he may be honored more & more by them, & than such as are yet far off from him may be brought unto him, to the end we may all together worship him in his only son. And for the brining thereof to pass, it may please him to raise up true and faithful Ministers of his word, et cetera.