The 149th Sermon which is the first upon the twenty-seventh Chapter

On Thursday, the xxvii. of February, 1556,

The 149th Chapter.

Sermon which is the first upon the twenty-seventh Chapter.

[18, 19 And the Lord hath set thee:]

1 Then Moses with the Elders of Israel charged the people saying, Keep all the commandments, which I command you this day.

2 And when you be passed over Jordan into the land which the Lord thy God gives thee, thou shalt set thee up great stones, and plaster them with plaster.

3 And shalt write upon them all the words of this law when thou art come over, that thou mayest go into the land which the Lord thy God giveth thee: a land that floweth with milk and honey, as the Lord God of thy fathers hath promised thee.

4 Therefore when ye are passed over Jordan, ye shall set up these stones which I command you this day in mount Ebal, and thou shalt plaster them with plaster.

5 And there shalt thou build an altar unto the Lord thy God, even an altar of stones: upon which stones thou shalt lift up no iron tool.

6 Thou shalt make the altar of the Lord thy God, of whole stones, and offer burnt offerings thereon unto the Lord thy God.

7 And thou shalt offer peace offerings, and eat there, and rejoice before the Lord thy God.

8 And thou shalt write upon the stones all the words of this law well & plainly.

9 And Moses and the Priests, the Levites, spake unto all Israel saying, take heed and hear O Israel; this day thou art become the people of the Lord thy God.

10 Thou shalt hearken therefore unto the voice of the Lord thy God, and do his commandments and his ordinances which I command thee this day.

In yesterday's Lecture, Moses, having exhorted the people to serve God, declared that the covenant he had made with them was to their great profit. For the more that God bestows on us, the more particularly are we, (if we are not devoid of all sense and reason), bound to give ourselves over wholly unto him. But yet for all that, though we see that God is so liberal towards us, are we moved to offer ourselves in obedience unto him? [No, verily]. For this cause Moses said unto the Jews: that they were chosen to be in praise, in name, and in glory, as people singled out from the rest of the world unto God.

Whereas some expound this, that they were in praise & glory, to the end that God might be glorified: it is a hard & forced exposition. The thing they say is indeed true in itself, as it is said often times in the holy scripture, that God had chosen this people for his own name, as the end whereunto he has created all things. And the church was built specially to the intent that the name of God should be exalted, as it is said in the Prophet Isaiah: & as S. Paul also leads us unto the same consideration in the first Chapter to the Ephesians, where he treats of that thing more at large. Therefore, it is true in itself that God adopted the Jews to the intent that they might know his exceeding favor & goodness, & that the glory which was due unto him therefore might be yielded unto him. But in this place, Moses had an eye unto that which we have already touched, to wit, that the people might be the more moved & inflamed to discharge their duties because God has called them for none other reason, but to utter forth the infinite treasures of his mercies. And therefore he says: Your God has placed you this day in honor & in renown, & in glory, according to this which has been said before in the fourth Chapter, "What nation is so noble and of such dignity," which has his God so near unto him, as your God has made himself familiar unto thee, to govern thee?

This then was a dignity which God had vouchsafed upon the Jews above the rest of all the world. And it ought to have been a cause to stir them up so much the more to be obedient unto the will & word of God. And indeed if all be well considered, we shall find that God can hope for nothing at our hands, nor receive anything of us, but that we hold all things of him. I pray you, when we have taken never so great pains to exalt the name of God; shall it be any whit increased thereby? What is it that we do unto him? Surely, we of our own nature cannot but blaspheme his name, and we are the cause why it is blasphemed: and if he will draw any good out of us, he himself must first put it in us. But when God has once granted us the grace to glorify him, do we bring anything unto him, or does he receive any profit of us? Doubtless no. Yet in the meantime, he pours out his benefits, so as we hold all of him, as I have already told you. So then not without cause does Moses declare unto the Jews, that they were called to glory, to renown, and to praise, to the end he might upbraid them with their unthankfulness if they enforced not themselves with all their power to serve God, who showed himself so liberal towards them. And this touches us also nowadays. For seeing it pleases God to imprint his image in us; is it not a pre-eminence which he gives unto us above all the creatures in the world, to be called unto the company of the Angels, and to be members of our Lord Jesus Christ? For as much then as he so prevents us with his goodness; what remains but that we should give ourselves wholly unto him, and show, that seeing he has filled us with his glory, we will not cause his name to be set light by, nor the doctrine of salvation which he has given us, to be reproached, that the unfaithful should make a scorn of it? Let us therefore give all diligence hereunto: as we see we be warned in this place. And that is the very thing also whereat Moses aims when he adds: That when the people having passed Jordan shall come into the land which was promised unto them, and have it in full possession, they shall then set up great stones, and write upon them an abridgment of the law. And secondly that they shall erect also an altar, to give thanks unto God, and to testify that he had fulfilled the promise which he had made in former time unto their fathers. This (I say) is the intent & meaning of Moses, namely that the people should not only for one time give thanks unto God, but that they should do it afresh when they come into the land which was promised unto them: and that they should ratify that which they had before confessed, that is, that they owed all homage unto God for that land, because it was given unto them of his free bestowed goodness, & not gotten by their own power, nor befallen unto them by any kind of chance, or by the gift or help of men.

But we have to note the manner & fashion of the speech which Moses uses; he says, That he & the Elders of Israel commanded the people saying, Do that which I command thee. I grant that this might be referred unto Moses, because he was the chief servant of God in publishing of the law; but it is certain that both he & the Elders speak in the name & as it were in the person of God. And yet it would seem at the first blush that this sentence were not well framed. Moses and the Elders say unto the people, Do that which I command thee: but they are many, & yet here is mention made but of one alone. Yea, but (as I have already told you) it was requisite that the Jews should be taught that these things proceeded not from men but from God, who spoke by their mouth. We see then that Moses and the Elders come not here in their own persons as attributing anything to their own worthiness, neither step they forth upon their own heads, nor to charge the people with any laws: but were the instruments of God to deal forth faithfully whatever was committed unto them. Now if Moses, which was the excellentest of all Prophets (as we shall see hereafter), did nevertheless restrain himself with such modesty, that he usurped not the authority to speak anything in his own name: what shall we say of them which govern the Church nowadays? Will they say that they exceed Moses? Let us note then that Pastors are not appointed to set forth whatever doctrine shall seem good unto themselves, nor to bring men's souls in subjection and bondage to them; nor to make laws and articles of faith at their own pleasure: but only to bring to pass that God may bear rule, and that his word may be hearkened unto. Let that be noted for one point. We see then that all the traditions of men which are nowadays in the Papedom instead of the pure word of God are but vain things: and that they must be all beaten down, and that the true government which God likes of, must be established again in his Church: that is, that men hearken unto him, that they submit themselves unto him, that both great and small receive that which is delivered in his name, & that men pass no farther. Let this be well noted. But withal we must also note, that when they which are appointed ministers of the word of God, do their office faithfully; then they may speak with masterly authority, as they say. And indeed we hear how Moses with the rest of the Elders says, I command thee this day, keep my statutes. It is not for a mortal creature to advance himself so high: no, but because Moses brings nothing of his own, but is a faithful minister of God, & does nothing but expound the law even as it is given & committed unto him, therefore he sticks not to speak as from on high, as one having all power & authority. Therefore when we bring nothing but the pure doctrine of God without falsifying of it, or without adding anything thereunto of our own: then may we bring into captivity all the loftiness of men as S. Paul says, so as no man may exempt himself from the doctrine which is put forth unto him, but that even they which are the greatest must submit themselves unto it. The servants of God then must so behave themselves as they may not be of a fearful mind to yield to the world when it rebels, & will not be willingly subdued: but that they must hold their own with invincible constancy, challenging to their master the honor of sovereignty, & the overruling of all the world. This is the thing which we have to bear in mind concerning this place.

But let us come now unto that which is said. The Jews are commanded, To gather great stones, & to whitewash them over, & so to engrave the law of God upon them, that the letters might be easily read, & secondly they are commanded To build an altar on the hill of Hebal, & there to sacrifice unto God. As touching ye altar we have already said, that it was a special witness of the people's doing homage unto God for that land which they knew they held of him. For indeed the law was there engraved, to the intent that the remembrance thereof should be renewed, & that the doctrine thereof should be laid open and made common unto all men; & that at their first entrance into that land they might have a mark to put them in mind, to say: This is a land dedicated unto God. And like as princes set up their arms & their ensigns in the ends & borders of their seignories & kingdoms: even so the arms of God were set up in that place, that men might see not a puppet or some such other thing: but the law of God written, to the intent that men might say, Behold it is the living God that hath dedicated this people unto himself, & chosen them for his service, that he might be honored & called upon of them. Thus ye see in effect what we have to bear in mind. But before we pass any farther, let us consider why it is said that they shall not make or build the altar of carved or polished stones, and that they must not lift up a hammer or any other tool upon it, but that the stones must be taken as they come to hand, without any fitting of them, by reason whereof it should be but as a rude heap. This place hath without cause much troubled many men, neither could they in the end find out the meaning of it without some allegory, saying, that when God commanded to have the altar made of rough & unhewn stones, it was to show that he takes no pleasure in any inventions of men, & that he will have no curious workmanship in his altar, to the intent we should be warned, that to serve him aright we must make no mingling with our own devices, as indeed we see it is not lawful for men to forge at their own pleasure any service of God, for he likes of obedience above all things: & so this sense of theirs is in itself true, but it is nothing to the meaning of the place. Moses has an eye unto another thing, to wit, that there should be but one altar to sacrifice unto God. And in very deed we see that when the two tribes & the half were returned home after the conquest of the land of Canaan, & had erected an altar, they were in danger to have been utterly destroyed & rooted out for it. For when news thereof came to the rest of the Tribes, they said: What meaneth this making of a double altar unto God? And thereupon they went all forth to battle to destroy the Tribes which dwelt beyond Jordan, & to put them to horrible slaughter: and that was because God had commanded, that they should make but one only altar. And the reason hereof was to maintain the unity of faith & agreement among the Jews. We know that although the law contains the perfect doctrine of salvation: yet notwithstanding it fails not to be dark, as we have already seen. Therefore it behooved the Jews to be as it were inured to that doctrine, that they might not wander. For we see how fickle men are, so as they be easily turned aside to make diverse sects, & every man hath his devotion apart by himself. God therefore minding to prevent that mischief, whereunto he saw men overmuch given by nature, would there should be but one single altar. But now if they should have made an altar of hewn & squared stones, it would have lasted for ever. And what would men have said hereupon? This is the altar whereon they sacrificed unto God. And thereupon they would have thought it to have been a serving of God to have sacrificed there still: and they which succeeded a long time after, would have thought that the sacrifices which had been offered there, would have been of the more worthiness, and that had been an overthrowing of the order which God had established among that people: it had been the next way to bring in a general confusion. We see what befell of the hill of Samaria, as the woman which spake to our Lord Jesus Christ declareth. What? (saith she) did not our fathers sacrifice on this mountain? Because Abraham, Isaac, & Jacob had dwelt there, the Samaritans bare themselves in hand that their temple was more excellent & more holy than the temple of Jerusalem. Yea: but it was built against the will of God, it was an heathenish place, it was more full of filthiness & uncleanness than any brothelhouse. Not but that the people had thought they did well, but we must always consider whether God likes of that which we do: if he does not, woe be unto us.

So then because men will needs without reason follow the examples which they hear, it was requisite that there should be no altars made of polished stones, for they would have remained in their estate, & there would have been sacrifices offered. Now you see what abominations proceeded thereof in Israel, Jeroboam intending to maintain his estate, erected an altar in Bethel, & would have God worshipped there, & sacrifices to be offered there unto him. He says unto them, well, behold, we sacrifice unto God, who brought us out of the land of Egypt. He protests that he will serve no Idols, & yet notwithstanding he serves them. Yea verily: for it was God's will to have his temple built in Jerusalem where it was, & we have seen heretofore that he reserves the authority unto himself to say: Thou shalt call upon me in that place which I have chosen to have my name called upon there. For it is not for men to say, let us worship God in this place; but they must keep themselves unto that which he has commanded in that behalf. Jeroboam therefore in making a second temple brought the service of God wholly out of kind. He corrupted & falsified the true religion. Indeed he made a fair protestation (as I have told you) that he would change nothing in the service of God: but we see what the meaning of God is; namely that when they were come into the land of promise, they should sacrifice unto him on the hill of Hebal, & there set up an altar with such stones as came next unto their hands, without using any workmanship, to the intent it might be abolished & that no mention should remain of it, to draw that into an everlasting rule which was done but for one time only.

Now albeit that this Ceremony serves not us nowadays: yet may we gather a very profitable doctrine of this place. And first of all let us note that we must not ground ourselves upon that which God has commanded for a certain time, as if it ought to be observed forever. For under the law it was God's will that men should sacrifice brute beasts unto him; but nowadays there is no such thing. He required that there should be perfumes made, and lights set up, & fire always burning upon the altar. These things are now done away, & if any man renews them, they are but dung as we see how they are yet used in popery. When the Papists come & perfume their idols' noses, they bear themselves in hand, that it is an acceptable sacrifice unto God. And when they have consumed much wax on their torches & tapers & candles, O here is a wondrous great devotion think they. And yet it is but a mere mocking of God. For it was his will to be so served under the law: But if we should now go & enlighten the sun, that is to say, if now after the coming of our Lord Jesus Christ into the world, we should yet still use those lights as in the night & in the dark; it were a perverting of the whole order of nature. The ancient fathers walked under dark shadows & therefore they stood in need of those aids. And when they had a light, it was to show them, that they came not to worship God at all adventures, or at random, but that they were guided & directed by the word of God, & by his holy spirit. And so they were held bridled, to the intent they should not presume upon anything on their own fancies. But as now we have no need of all these things: for why? The veil of the temple is rent in sunder; & God shows us his face in the gospel, even in the person of his son, so as we may now walk as at noonday. So then let us consider what is everlasting & what is but for a time; that we make no fond & foolish confusion & do as the papists do. For that is the fountain from whence so many superstitions have risen. When the Papists baptize, they take spittle. And why? Forsooth because Jesus Christ did so. Yea but would he have it drawn into consequence & that men should make a rule of it, and that his miracle should be mocked at in baptism? Will they make a young infant to speak, by their spitting upon his lips? Again, they have the anointing of the sick, and that is a sacrament with them. And why? Forsooth the Apostles used oil when they healed the sick. Yea, but that gift served but for the beginning of the gospel, & now after that we know that miracles are ceased, will we use the signs still? Is not that a mocking of God? By like then, the truth & substance of things must depart & the sign must remain; that were a goodly matter. Again, they have retained other like things, as is lent. This is the fast that is to be kept, say the Papists. The reason forsooth is, because Jesus Christ fasted. Yea, but did he who is the fountain of all perfection, and the mirror of all holiness fast every year? No, he fasted but once in his life. The Papists say that we must fast every year, and that there is great devotion & holiness therein. Yea, but therein they would exceed Jesus Christ. But indeed it is a devilish superstition, to fast 40 days after that manner, upon opinion that by this means we may make ourselves like to Christ. For we know that our Lord Jesus meant to show thereby, that he was then exempted from all condition of man, as the same was done in Elias by miracle, & likewise in Moses, when he published the law. And did the Jews follow Moses and Elias therein? Or did any of so many holy prophets ever fast that fast? No: for they knew well it was not commanded them of God, and that he made no common rule of it, nor would have that thing drawn into example which he had once ordained for the authorizing of his law. So then we see that it is very profitable to consider what God has for one only time commanded, to the intent we pervert not all, nor desire without any difference to do whatsoever is contained in the holy scripture, without knowing first whether it concerns us & be spoken unto us or no. This is one point to be noted.

A second point to be observed is that we ought, as much as we may possibly, to maintain unity & agreement among us; as shall be declared presently. It was God's will there should be no more temples but one. And why? To the intent it should be as a bond to hold the people together in the pureness and soundness of faith. We have one only God who is called upon among us, we must come into one certain place to sacrifice unto him, all of us must there gather ourselves together. It is true indeed that we are not nowadays tied unto any such bondage; but however it be, yet the substance is remaining still unto us. Let us therefore take heed unto all those aids which we have to hold us in this communion of faith, and in this unity which God requires, let us keep them well, and let no man turn aside from them. And as touching the outward order, we know that our Lord Jesus Christ would have men to assemble themselves together. I grant we are not bound to be all in one place, & men also preach in diverse churches of one town. And why? Because all the world cannot hear one sermon: but yet for all that, because of our slowness we are so bound that we must gather ourselves together in the name of God. He that will keep himself in his house, despising the common order, and will say, I can read at home & edify myself sufficiently there, that man as much as in him lies breaks asunder the unity of faith & tears in pieces the body of our Lord Jesus Christ. We know that baptism was ordained to the intent it should be as a common seal that we are the church of God, & are governed with his spirit. Now if every man will have his baptism apart, what a wicked disorder were it? The holy supper of the Lord also is distributed as a common food to the intent we should all communicate of it. We are warned by it that we are one body. And as one loaf is made of many grains of corn, which are so mingled together that they make but one substance; even so ought we to be knit together, if we will be accounted for the children of God. Therefore if every man should have his private supper, were it not a withdrawing of ourselves from the agreement & brotherhood which Jesus Christ would have us to keep? In Popery every man must have his altar & his chapel. Yea & they were of opinion, that God was much bound unto them for so doing. There should have been one common table (for I will not say that they have turned the communion table into an altar to sacrifice upon, which thing in itself is a devilish abomination) but in the meantime although they retain the word, yet will they not have a common table for all the church. For every man thrusts in himself to say, O I will have a chapel, & there I will have my devotion by myself. When men be come to that point, it is a horrible wasting of the Church of God; & the building of so many several altars has been the cause of the bringing in of so many sects & divisions. Although the papists had placed no idols in their churches, & although they had not such a number of superstitions & idolatries as we see they have; yet in doing of this one thing they have broken the unity which Christ has solemnly set between his members, & in the whole Church. What must we do then? Let us endeavor to keep ourselves in brotherly agreement and under the signs & tokens which God has given us, and let us continue therein, and make all those means which he has given us, to serve unto that end. That is the doctrine which we have to gather upon this place.

But let us return now unto that which we said in the beginning; that is, that God has here required of his people a solemn acknowledgment, how much they were bound unto him. We are therefore exhorted to acknowledge the benefits of God, yea & to occupy ourselves therein, so as we never forget them. The people indeed had already given thanks unto God after they were come out of Egypt, in the wilderness, where they sacrificed continually unto him, but yet after they are passed over Jordan, they must begin to give thanks again. And why? Because men would always discharge their duty towards God by halves: and they have soon forgotten it, & think no longer what they owe unto God. And that is the cause why they must be occupied continually in the self-same thing. So then let us note well, that even all the time of our life we must apply our whole endeavor to magnify & set forth the name of God. For although we be not lodged in this land of Canaan: yet the favor of God ought to be as much, or more esteemed of us, than that earthly inheritance which was given to the children of Israel. For God, having plucked us out of the dungeons of death, & out of the bondage of Satan, declares that we are blessed of him, and that we are a royal priesthood. And who is he that can discharge himself in magnifying so great & so inestimable a goodness of God? So then because we are slow & slack to give that glory unto God which is belonging unto him; and because that when we have once done it, we think it enough & we are loath to do it again; let us bear in mind this lesson which is taught us here, that is, that according as God increases his gifts in us, & as he confirms & ratifies them, so ought we on our part to be so much the more moved & stirred up to yield him praise, declaring thereby, how much we are bound unto him, and protesting that we are wholly his, and that we will dedicate our whole life unto him.

This (say I) is the thing which we have to bear in mind as touching this place, where mention is made of sacrificing unto God.

Now after that Moses has named The whole burnt offering, he adds, Thou shalt offer also the peace offerings unto the Lord thy God. Now before he showed that the peace offerings served for thanksgiving, so as if God had delivered his people, if he had given them any victory against their enemies, if he had delivered them from famine or any other calamity; then they sacrificed, in witness that this benefit deserved not to be forgotten. We see then that Moses aims altogether at that which we have already declared: namely, that the people should make an acknowledgment of this benefit unto God after they were come into the land of Canaan. And whereas Moses says that it was a Land flowing with milk & honey (as we have already seen afore) it is to the intent that the people should be the more stirred up to give glory unto God, when they see that the land was so fertile, and that God had showed himself so liberal towards them. We know that at this day it is not so fruitful a land, neither was it so fertile before their coming thither, and that is a wonderful thing. And yet notwithstanding the wicked have taken occasion hereupon, to blaspheme, as that wicked heretic which was punished here, mocked both Moses and the prophets saying, that when they praised the land of Canaan, they did but fable. Yea but he shows himself (as all despisers of God & such enraged folks whom Satan possesses use to do) to scorn God's benefits which men may see with their eyes.

Neither considered he, that (as it was showed unto him, notwithstanding that he continued in his willful stubbornness) God did expressly threaten to sow salt upon that land, that is to say, to make it barren: & at this day also men see it desolate & waste. So as it is a dreadful thing to behold, what the state of that country is at this day, in comparison of what it is known to have been heretofore. For our Lord has showed by effect, what is said in the 107 Psalm: namely that when it pleases him to bless a land with fruitfulness, it shall be fat & full of all manner of fruits; and contrariwise that when he listeth to make it barren, it shall be clean withered. We see this to be true in the land of Canaan. So then let us note that Moses meant to show here more particularly the favor which God showed to his people, in nourishing them in that land for which he made it as a man would say to flow with milk & honey, showing thereby that that was done even by miracle. Now for our part it is true that we shall not be fat fed as in respect of our bodies: but yet in feeling the spiritual benefits which God bestows largely upon us, we ought to be moved & stirred up to this consideration, that when we have protested as solemnly as is possible, that we are his, and that we owe all unto him; yet we are not discharged of the hundredth part of our duty.

And as touching what is added concerning the great stones, whereon God commanded his law to be written; according to what we have already touched; let us note, that God meant to hold his people under his obedience by all the means he might. For men by reason of their infirmity, had need to be held in awe: and to be called back unto God, to the intent they swerve not aside from him. I have already brought a comparison from the arms of Princes; instead whereof God would have his law to be written. And why? For his laws are his true arms: & his word the lively image wherein we ought to behold him. And that is the cause why he says, you shall come & present yourselves before my face, when they presented themselves before the ark, wherein the law was enclosed. For God would not have any other shape whereby to be represented unto men, than only the continual instruction of his word, according to that which we have already seen in the fourth chap. where it is said, remember that you saw not the shape of man, or of any creature whatsoever, but you heard the voice of your God. Take heed therefore how you counterfeit anything in this behalf. Now forasmuch as we have the understanding hereof, let us note that when our Lord vouchsafes to have his word preached in any place, and lodges us quietly as it were with his own hand; it is to the intent we should do him double homage. As many as live in the world & are fed and sustained by God, ought therefore to confess that he is worthy to have all sovereignty over them. But seeing we have such a special privilege of God, as to be separated from the rest of the world, & to have his word preached unto us, & to have liberty to call upon his name purely: ought we not to enforce ourselves to do him double homage for it? Surely this ought nowadays to be thoroughly considered of. For how great favor does God show us, in that we may use his sacraments with all liberty, and have our ears every day filled with the doctrine of salvation; so as he ceases not to call us unto himself? We see on the other side many wretched people which are held in bondage under the tyranny of the Pope, & dare not once open their mouth or make the least countenance of worshipping God purely, they have neither churches to resort unto, nor any means to be taught: the world sees this. So then we ought indeed to have the arms of God, whereby the law should be presented. But we see the clean contrary; for as soon as any man comes near unto us he should perceive a wonderful change in us by our withdrawing of ourselves from the defilements of the unbelieving; but whereas men should see that God reigns & bears rule among us, & has his seat & throne with us; they may see us as loose in living as the very ignorants in all the world, nay a man may see that God is defied of some of them, unto whom the gospel is preached, & that there are worse devils & more wicked among them, than in the deepest dungeon of popery. And this deserves double woe. For it is not only to the Jews that Moses has spoken, but it is to show unto all in general, that as God vouchsafes us the favor to be his, even so we ought to remove all corruptions from among us, that men may know that we are indeed his people. Yet notwithstanding, this imports not that they which live in popery are to be excused. Although they be never so much threatened, & cannot make a free confession of their faith without danger of death: yet they are always guilty of offending God, in that they have not honored him. Now if there be no excuse for them, how great shall our condemnation be? For there is nothing to hinder us from serving of God, save only our own wickedness & negligence. So then let us be diligent to discharge our duty, not as touching the outward ceremony of great stones which is commanded here: but as in respect of the thing which God had a special eye unto; namely that every of us should not only yield ourselves unto his obedience, & dedicate ourselves to follow his will; but also that with one common accord, we should show that he is our sovereign king and that we are under his government; and that because he has planted us in such a place where his name is openly called upon, & where there are Churches for us to come together to make our common prayers, & to confess our faith in; we also do endeavor to walk in such sort, as men may indeed know, that those places are not defiled, but reserved unto the glory of him who has chosen them to that use.

Now for the end & conclusion let us note that our Lord will not have his arms blazoned in such sort as men like of, but that he will have his own Image to be known in them: and that is the cause why he speaks purposely of the law. The words, says he, of the law. The Papists have chapels, they have crosses, they have gay paintings, & they bear themselves in hand that God is represented by them: but he likes none of all those things. What is to be done then? We must return unto the word, which is the means whereby God opens himself unto us, & thereby will he be known. Let men therefore content themselves simply therewith. Now as touching that which he says, Let these words be well engraved: hereby we are taught, that God gave not his law for a few people, but meant that it should be a common doctrine unto all, both great & small, even to the most Idiots: and that all should be instructed by it. And if it were so in the time of the law, by greater reason ought it nowadays to be in force among us. For of the gospel it is said that it should be preached unto all creatures. God therefore will not have his doctrine locked up, and that none but the clergy should thrust their nose into it: but he will have us all to be his scholars, & the law so written, that every man may read it. And why? To the intent that all men should receive instruction by it. Let none therefore exempt himself from the reading of it, as we see many do, which say, O I am no clerk, I never went to school: it pertains not to my occupation. I grant indeed that it is not every man's occupation to be a teacher. But who may exempt himself from being a scholar in the word of God? It is all one for a man to renounce Christianity, & to say, ô as for me, I know neither A nor B; what can I tell what the law of God or any holy scripture meaneth? Nevertheless, the will of God which is declared to us in his word, is written in letters big enough, & albeit that nowadays there be not any heap of stones set up for the law of God to be written & engraved thereupon; yet notwithstanding our Lord meant to show under this figure, that when he has delivered his word, it is to the intent that we should be taught, & ordered by it, & that the doctrine thereof should be common unto all. And truly we have no less need to nourish our souls with the word of God, than to sustain our bodies with bread & other daily food. Seeing then it is so, let every of us labor that way, & let us be attentive to harken unto our God when he speaks unto us by the mouth of the minister; & when we have his holy scripture, let every man endeavor to be taught by it: they then which have no skill to read themselves, let them hear it read, that we may show, that seeing our Lord speaks unto us, we on our side are ready to receive that which he shall say, & desire nothing else, but to profit under him; & that in such sort, that his word be not only engraved in stone & chalk but also imprinted in our hearts, so as in our whole life we seek to follow it, and give ourselves wholly unto it.

Now let us kneel down in the presence of our good God with acknowledgment of the great number of faults & offenses which we cease not to commit daily against his majesty, praying him to make us feel them better than we have done: that we may endeavor to amend them more & more, until we be clean rid of them, and that forasmuch as we obtain pardon for them by the means of our Lord Jesus Christ, we may also increase & be confirmed in all righteousness & holiness, that so we may indeed confirm our calling: and that forasmuch as he has chosen us for his people, it may please him also to withdraw us from all the defilements of the world, so as we may be unto him a holy people in the name of our Lord Jesus Christ. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, &c.

On Friday the 28th of February, 1556.