Three Propositions, Speech 2
The ſecond Congregation or ſpeach of Maſter Iohn Caluin, propounded and deliuered out of the ſecond Chapter of the Epiſtle of Sainct Paul to the Galathians, verſe the eleuenth, & ſome other folowing.
11 And when Peter was come to Antiochia, I withſtood him in the face, becauſe he was to be reprooued.
12 For before that certaine were come from Iames, he did eate with the Gentiles: but when they were come, hee withdrewe him ſelfe from them, and ſeparated him ſelf, fearing them which were of the Circumciſion.
13 And the other Iewes likewiſeOr vſed diſſimulation. played the hipocrites with him, in ſo muche that Barnabas alſo, was ledde awaye with them to their hipocriſie.
14 But when I ſawe, that they walked not the right way, to the trueth of the Goſpell, I ſaide vntounto Peter before all men▪ If thou which art a Iewe, liueſt as the Gentiles, why conſtraineſt thou the Gentiles, to doe like the Iewes?
15 We which are Iewes by nature, and not ſinners of the Gentiles,
16 Knowing that a man is not iuſtified by the workes of the lawe, but by the faith of Ieſus Chriſt, wee alſo hauehave belieued in Ieſus Chriſt, to the ende that we might bee iuſtified by the fayth of of Chriſt, and not by the workes of the lawe, becauſe that no fleſh ſhalbe iuſtified by the workes of the lawe.
SAint Paule purſuing that matter, whiche we hauehave ſeene heretofore, declareth, that not onelyonly hee was not ſome ſmall and common Diſciple amongeſt the other Apoſtles, but that euen in their preſence hee vſed a certaine ſoueraigne and chiefe authoritie, yea ſuche a one, as our Lord Ieſus Chriſt had giuen vntounto the twelue, which hee had appointed to be as it were his Lieuetenauntes, to the ende to take and keepe poſſeſſion of his kingdome throughout all the world. Here S. Paul declareth,Apoſtles, and why they were ordeined. yt hee was not in an inferiour degree and ſtate, in compariſon of the other Apoſtles, but ſhewed him ſelfe to be of the ſame eſtimation, accompt and degree. Nowe hee prooueth that, becauſe hee feared not Peter, who was one of the auncienteſt amongſt thē, as wee hauehave heretofore ſeene.We may reprooue one an other, and the inferiour the ſuperiour, as occaſion is offered. True it is, that wee may reprooue one another, and that hee which ſhall be the leaſt, may indeede vſe reprehenſion towardes him, which ſhall bee the moſt high and excellent. For God hath not ſo ſhortened his ſpirit, that the great ones, and thoſe that hauehave receiued more large graces, may not be humbled. He will ſtirre and raiſe vp ſometimes litle children, to blame and reprooue vsus. So thē he that ſhal reprooue an other that ſhall bee aduaunced aboue him, ſhall not exerciſe by that meanes an ouerſight or ſuperioritie ouer him: But that which is rehearſed heere tendeth to an other ende: for Sainct Paul declareth that hee had ſuche libertie and freedome, by reaſon of his office. And ſo it behooueth vsus to marke the qualitie,Our reproofes ſhalbe more gracious, when our duetie bindeth vsus to vſe them. ſtate and condition, when he ſpeaketh: for hee doeth it not as a common perſon, but as hee that was called to mainteine the pure doctrine of the Goſpel, and franckly reprooueth Peter, who was of great reputation in the company of the Apoſtles, ſo that a man might think him to be chiefe or firſt: yet Saint Paul ſetteth him ſelfe againſt him: Beholde then howe his calling to this is allowed.The Pope braſen faced and beaſtly. And in this place we ſee, how the Pope was ſhameleſſe: and with all wee may ſee to his beaſtlineſſe, ſeeing he hath exempted himſelfe, from all reprehenſion and reproofe: for marke the wordes that he vſeth,Distinct. 4. Cap. Si papa. Clemens. lib. 5. de Haeret. that to him it belongeth to reprooue all the worlde, but that none may be aboue him. Beholde here a pride both deuiliſhe and full of ſacriledge, when a mortal creature wil ſhake of eueryevery yoke, and ſay, I am more then others: for if a holie reproofe proceede from none but Gods ſpirit, it is as much as if the Pope ſhould lift vp his hornes and ſay, that hee oweth God nothing, and ought not to confeſſe him his ſuperior, to doe him any homage or ſeruice, after what manner or faſhion ſoeuer.What we may learne by the Popes blindneſſe. But ſeeing God hath blinded him ſo farre, it is to the ende wee ſhoulde knowe, that the deuill hath ouerflowed all, in that ſame ſeate of abomination. Whatſoeuer it be, wee ſee howe the Apoſtles gouerned and behaued them ſelues, that is, that euerie one yelded him ſelfe apt to be taught, and obedient, and that hee confeſſed his owne faulte, to the ende hee might bee corrected therefore. This is then the rule,To ſuffer the word of reproofe patiently, is a good token of true Chriſtianitie. that it behooueth vsus to holde, if we deſire to be acknowledged for Gods ſeruaunts, and to be allowed as members of his Church. By what right or title may the Pope ſay, that hee is Saint Peters ſucceſſour, when he wil not folow him, nor confirme him ſelfe to his example, in any manner whatſoeuer it be? Hee is vanquiſhed by his owne mouth. But on the one ſide, wee are not onelyonly taught (as I hauehave alreadie ſaide) out of this place, to condemne him, and his doings: but alſo to hold our ſelues in, and to keepe our ſelues vnderunder, in ſuche ſort that he which ſhall be the moſt excellent, ceaſe not for all that to ſubiect him ſelfe with all humblenes:The greateſt in the miniſtrie muſt be ſubiect to admonition as well as the meaneſt. and that when hee ſhall hauehave faulted, that hee humble and caſt downe him ſelfe, and ſuffer him ſelfe to be reprooued. And moreouer we hauehave to ſee, what manner of reprehenſion or reproofe this was: For if Sainct Paul, in generall ſhould ſay, that he reprooued Peter, it ſhoulde bee ſome what farre off, and it woulde ſeeme, that hee would exalt him ſelfe, vnderunder the ſhadowe of theſe controuerſies and diſputations which hee had with the falſe Apoſtles. But it is apte and fitte for the purpoſe, that hee alledgeth ſuche a rehearſall: for he reprooueth not Saint Peter, becauſe that either in his life, or in his doctrine hee had ſtraied and wandered:When mens perſons ſhalbe touched, to Gods diſhonor, then it behooueth them (if they be cleare) to ſtande vponupon their credite. no that is not the argument and matter, whereof Saint Paul nowe treateth or ſpeaketh: but he ſheweth, that that wherof the falſe Apoſtles accuſed him, as though therein he had bent him ſelfe againſt the whole Churche, that in that reſpecte hee mainteined euerie thing which he had taught the Gentiles, and that before Peter and the whole Churche. Wherefore wee muſt conclude, that Saint Paul hauing ſhutte Saint Peters mouth, in mainteinyng that doctrine, whereof there was great queſtion, remooued all diſputation about it, inſomuche that it might not afterwardes be lawfull, for Saint Peter any more to diſpute of it, or to mooue any controuerſie about it. This then is that which wee hauehave to holde and learne for the ſeconde point: for this cauſe hee ſaieth, that Peter, before that ſome came from Iames, was conuerſant with the Pagans or Gentiles (as ſome call them:) and notwithſtanding becauſe that ſome were come from Ieruſalem, hee withdrewe and ſeparated him ſelfe from the company of the Gentiles, fearing indeed to offend them that were of the Circumciſion. The circumſtance of the tyme, well weighed.But before wee come to the matter, let vsus marke, when it is here ſaide, that Peter came with the others, that it was a long tyme after he came to Antiochia, and yet notwithſtanding it is eaſie to iudge, that this was before Sainct Paul arriued or came thither, to determine and pronounce ſentence touching this verie queſtion. For Sainct Luke reciteth, that becauſe the Iewes ceaſed not to trouble the Church,… and there to gather companies, that Saint Paul and Barnabas went vp to Ieruſalem to vnderſtande of the Apoſtles, whether the Gentiles ought to be ſubiect to the ceremonies of the lawe: and they concluded no. If Saint Paul had ſaid and alleged, that he ought indeede to content him ſelfe with that, which had beene determined and reſolued vponupon, then this great abſurditie would followe thereon, that Peter had feared to grieue and offende Iames, or els to enter into diſputation with him, and trouble him, and that Iames woulde hauehave taken the concluſion of that matter againſt him on his owne ſide, as wee ſee in the Actes, that is to ſay, that the Gentiles ought to bee in that libertie: which could not be: for it is expreſly ſaide, that Peter came to Antiochia, a long time after the reſurrection of Ieſus Chriſt, and yet it was before this concluſion was made, that the Gentiles ſhoulde not bee ſubiect to the ceremonies of the lawe. And whereto tendeth all this?The Romiſh Biſhops beaſtlineſſe. To declare the beaſtlineſſe of the Biſhops of Rome: who affirme that the ſeate of Antiochia was the firſt, and Rome the ſeconde,Doctors agree not, about the tyme of Peters being at Antiochia. becauſe Saint Peter reſted there and died there. Nowe ſome ſay hee was there ſeuen yeeres: and other ſome twentie and fiue yeeres: but we ſee, that Saint Paul was not conuerted ſo ſoone, after the reſurrection of our Lorde Ieſus Chriſt from the dead: beſides, and that after his conuerſion, hee was a long while ſome tymes heere, and ſome tymes there. So that a man may eaſely iudge, that Peter reſted and remained not in Antiochia, as the Pope ſaieth: this is a merie ieſt lately founde out. So much alſo is there to be ſaid, touching his Biſhoppricke of Rome. Thus we may ſee,The Pope alledgeth but bables for his headſhip ouer the Church. that all the goodly colours which the Pope pretendeth, and laieth for him ſelfe, that he ſhould be head of the Church, are indeede ouer fooliſhe, and nothing els but little childrens bables. And moreouer we ſee alſo, that S. Iames was not onelyonly a Diſciple, as ſome would make him, but that hee was in the degree, and of the company of the Apoſtles: for Saint Peter woulde not hauehave ſo much reuerēced and feared him, if in degree he had bene inferiour to him ſelfe.Peter, notwithſtanding ſome hauehave laboured to cloake his ſinne, offended greatly. But let vsus nowe come to the principall matter. It is certaine, that Saint Peter committed a fault, becauſe hee diſtracted and withdrew him ſelfe from the Gētiles. True it is, that men hauehave ſought diuers cloakes to couer and excuſe him withall, becauſe hee was moſt bounde to his owne creation. For as it hath beene alreadie ſaide,Galat. 2.7. euen as Saint Paul was called to preache the Goſpel to the Gentiles, ſo was Saint Peter the miniſter of circumciſion: whereupon it ſeemeth to ſome, that he ought to hauehave more regard to his owne nation, ſeeing he was bound thereto, and that according to Gods own intent and purpoſe.1. Cor. 12.12. But in that God dyd ſo diſtribute and deuide the offices, hee ment not thereby to breake the vnitie of the Church: for there is no more but one bodie. Wherefore needes muſt it be, that the Iewes ſhoulde bee ioyned with the Gentiles: ſo that it is a follie to ſay, that Sainct Peter ought to mainteine the Iewes parte, becauſe God hath called him to be a miniſter amongeſt them: for that was vponupon condition that they ſhall nouriſhe amitie and friendſhippe amongeſt the members of the Church.Reaſons, proouing that Peter offended. Wherfore we can not otherwiſe ſay, but that he faulted and that fowly: Adde alſo that Saint Paul ſpeaking in this place, as the inſtrument of the holie Ghoſt condemneth him. Beholde a ſentence that can not bee called backe, and againſt the which it is not lawfull to plead. It is alſo expreſly ſaid, that Peter and thoſe that ioyned with him, walked not the rightway into the trueth of the Goſpell. This therefore muſt be concluded, that Peter committed a fault. And indeede there might hauehave followed a great offence of that which hee did, and that was, the alienating & eſtraunging of the Gentiles from the Iewes. Seeing then that he ſo much diminiſheth the number of the faithfull, and indeede teareth the Church, and renteth it in pieces, what may wee iudge of that? And beſide, it behooued, that this doctrine to wit, that ye ceremonies of the law were aboliſhed, ſhould ſpecially bee mainteined.A ſecret obiection ſufficiently anſwered. And albeit the Iewes were permitted to vſe them, vntyll ſuch time, as that by litle & litle, the libertie which our Lord Ieſus Chriſt purchaſed for vsus, was knowen, yet for all that, there ſhould not hauehave bene any bondage therein to lay that yoke vppon the Gentiles necke, as though that the ceremonies had bene giuen them for euer. It behoued them that that ſhould bee indeede concluded and reſolued vponupon. But Peter beginneth to cal it into doubt and queſtion. Beſides hee was variable and inconſtant: and we ſee that for to pleaſe men, he declined & went aſide from the good and right way, which thing alſo is plainly & expreſly accurſed.Sinne is ſubtell, for men ſometymes fall into it euen then, when they they thinke to doe well. Certaine it is that S. Peter in ſo doing, ſought not his owne profite, for all his whole ſtudie and indeuour was to ſerue God, yet ſo it is, that for all that, hee forgetteth him ſelfe, and turneth aſide from the good way. And why ſo? fearing leaſt he ſhould offende the Iewes: and herein he ſheweth him ſelfe ouer muche affected towardes men. Seeing that it fell out to him, to goe aſide and ſtraie, let vsus looke to our ſelues, & let vsus remember the ſentence which was ſpoken before, that if we deſire to ſerue mens appetites, Galat. 1.10.wee can not ſerue our Lord Ieſus Chriſt. This is then that which wee hauehave to note in this place, when it is ſaide that Peter feared to offend the Iewes. True it is that wee ought to feare offences: but whatſoeuer it bee,Offences muſt be auoided, but ſo muſte inconſtancie alſo. this meaneth not that in reſpecte of men and for theyr ſakes, we muſt bow eueryevery way, and that men ſhall turne vsus & wind vsus as a Ruſh, as we cōmonly ſay. For it is not in our power, to diminiſh any thing of Gods righte & authoritie at our fantaſie and pleaſure, but that which he hath pronounced, muſt alwayes abide firme and ſtedfaſt, & men muſt attempt nothing againſt it, after what ſort ſoeuer it bee. Wherefore when the queſtion is to nouriſh concorde and …itie among vsus, wee muſt alwayes hauehave that which God alloweth, that is, wee muſt be humble, and learne to obey his woorde. And this ought indeede to bee well marked, becauſe at this day wee ſee that theſe which ſwim betwene two waters,Meane men painted out and anſwered. thinke it good to do both this & that, & enter in to diſputations alſo about the ſame: ſaying this is not of great importance and weight, wee may eaſily yeelde them and graunt them that. And yet for all that, who ſeeth not, what great ſacrilege is committed, if men goe aſide from this doctrine of S. Paul?No color muſt cauſe vsus to run from the ſimplicitie of the Goſpell. & therfore ſo much the more ought one heedily to mark this poinct, that is to ſay, that it is not lawefull, vnderunder any ſhadow or colour whatſoeuer, to decline or ſtarte away frō Gods pure trueth. And Beholde wherefore S. Paule maketh mention of this trueth. This meaneth not that we ſhoulde looke to hauehave in or vnderunder the Goſpell any fleſhly libertie: but it teacheth vsus that if men wyll hauehave a Goſpell to the halfes, that then they doe nothing els, but falſifie and corrupt the ſame: As doe theſe that will ſay: Let vsus hold the principall: and then for theſe ſmall matters and circumſtances it ſkilleth not:An obiction anſwered. wee may diminiſh this, or take away that, becauſe they are not of any great importaunce or weight. Such men doubtles are falſifiers & corrupters of Gods word. And why ſo? For we ought wel to weigh this word, yt it is not enough to hauehave the Goſpel in a hotch potch,1. Cor. 5.6. Galat. 5.9. Mat. 16.6. and in parte, but wee muſt hauehave it ſound and whole, or elſe it is corrupted. Behold a little leauen, leueneth the whole lumpe of dough: and we are commaunded to beware of leauen: that is to ſay, frō all mingle mangle, thereby to diſguiſe and diſfigure in any maner whatſoeuer, the puritie of the doctrine of God. This woorde then ought to be as it were ingrauen in our heartes,The doctrine of the Goſpell muſt not bee clipped. more then if it were written in letters of golde: to wit, that there is a certaine puritie in the Goſpel, & that it is not lawful for vsus to turn from that, but that wee muſt hauehave the doctrine pure and ſimple, inſomuche that men ſhoulde not attempt to leſſen the ſame any whit at all, or to diminiſhe any thing therfrom. Nowe concerning that wt S. Paul ſaith: that he reprooueth Peter becauſe he was to be reproued: This meneth not that he was reprooued in ſuche ſort, as ſome hauehave imagined. It is true that the worde may import, that hee was reprooued, but we know that Participles are ſometimes taken for Nownes: and ſo doeth S. Paul expound it, that Peter was culpable and faultie, and that his offence was as if it were altogeather known.*Amongeſt the reſt Ierom wherof you may ſee large diſcourſes, in the 2. Tome of Auguſtines woorkes and namely, Epist. 8.9.10. But I ſpeake this becauſe this place hath beene muche debated vppon amongeſt the ancient writers: & becauſe ſome hauehave ſufficiētly maintained it, that Peter offended not, neither was ſo reproued, becauſe they wold not perſwade themſelues, that S. Paule did ſo openly ſet him ſelfe againſt Peter, or that he entred into controuerſie ordiſputation with him about it. For it ſeemeth vntounto them that if S. Paule ſhoulde finde any thing in Peter, to bee ſpoken againſt, that hee ſhoulde hauehave told it him betweene themſelues and ſecretely,Muche a doe made to peruert the true meaning of the holy Scripture leaſte otherwiſe hee might geue offence, and ſtirre vp contention in the Church, and kindle a fier, that wold not be eaſily quenched. They hauehave this colour, and therevpon they hauehave thought, and this was doone by agreement betweene them, and that S. Paule and S. Peter were well agreed togeather: as though Peter ſhoulde hauehave ſaid when wee ſhalbe in companye with the people, thou ſhalt reprooue me, and I wyll make as though I were well pleaſed therewith, and then afterwarde wee ſhal not be troubleſome or greeuous one with another, and I wylbe content to be vanquiſhed and ouercome, and that thou alſo ſhalt hauehave the victorie and glory. But who ſeeth not that this is too to muche inforced, and is indeede nothing elſe, but the turning topſie turuie of S. Paules Texte. Wherefore there is no doubt of this, but that S. Paul declareth in this place, yt Peter was to be cōdēned and blamed.S. Peters proctors anſwered. 1. Cor. 9.19.20 Act. 16.3. Act. 21.26. And he addeth afterwardes the reaſon of it: that he and all that folowed him, did not walke with an vpright foote according to the trueth of the goſpel. Thus much then for reaſon. Now they that thought that there was ſuche an agreemente betweene S. Peter and S. Paule, grounded them ſelues vponupon a friuolous & vaine reaſon, to wit, yt S. Paul confeſſeth in another place, yea in ſundry other places that he was as a Iewe amongeſt the Iewes, and as a Gentyle among the Gentyles: that is to ſay, that he conformed and faſhioned himſelf to al men. True it is: but this was doone for the edification of the Church: & beſides this was not to annihilate & diſanul the libertie of Chriſtians, or els to breake the vnitie and concorde of the Churche. Whereas we ſee altogether the contrarie in S. Peter. Firſt he made a diuiſiō in the Churche, as if hee had torne it in peeces as I hauehave already ſaid. He troad vnderfoote the liberty of Chriſtians, and indeuored to inforce euē the poore Gentiles to take the yoke of the lawe vponupon them, & to bring thē into ſubiection and bondage. There was no edification in it, but rather that which had beene builded vp before, was as it were pulled downe. Let vsus conclude then, that in that behalfe S. Peter had no agreement at all with S. Paules dooinges. And when S. Paule ſaith that he became a Iewe amongeſt the Iewes: How S. Pauls woords 1. Cor. 9.20 are to bee vnderſtoode.hee meaneth not otherwyſe then thus, that hee framed hym ſelfe vntounto them in theſe thinges where in hee might, that hee myght by little and little drawe them too more greate and large knowledge, as alſo he himſelf doth afterwardes declare. So then there is no doubt, but that this reproofe was made in roundneſſe and trueth, and that there was no diſguiſing in it nor cloſe, complot, or ſecrete agreement betweene the Apoſtles. And indeede Sainte Paule doeth ſufficiently declare how that it coulde not ſo bee, for hee vſeth a woorde when hee ſayeth that Peter troubled the Church, by his feigning or counterfeiting, that is too ſay, hypocriſie,S. Paule plaid not the hypocrite in reproouing Peter. which alſo is cōmon inough amōgſt vsus. For now if Saint Peter was reproued of his hypocriſie, S. Paul alſo himſelfe ſhould hauehave been an hypocrite, ſeeing he had couenaunted and had made as a man woulde ſay, a ſecret bargayne with him: as to ſay, we will deceiue the company: for it ſhal ſeeme, that I am of one opiniō, and thou of an other, and let vsus reaſon vppon this difficultie, and diſpute this harde queſtion: and when they ſhall ſee that thou ſhalt bee ouercome, they ſhall hauehave theyr mouthes ſtopped vp. If it had ſo beene, wee ſee that their manner of proceeding had beene indirect and ouerthwart, & there ſhold hauehave byn therin an occaſion, rather to hauehave turned them that were ſounde in iudgement frō the puritie of the Goſpell, then to hauehave builded the weake. To be ſhort it is a matter too to plaine, that Saint Peter committed a fault, and alſo that by good right and reaſon, the Apoſtle Sainte Paule reprooued him, becauſe he was culpable and faultie.
Nowe after that we hauehave ſeene the fact or deede, let vsus come to the reaſon whirh is added. He ſayth: If thou which art a Iewe, liueſt as the Gentyles, and not as the Iewes, wherefore conſtraineſt thou the Gentyles to do like the Iewes? S. Paules reaſon for his reproof weighed.Marke thē Sainte Peters faulte, that is, that hee wrought thereby great hurt againſt the Gentyles, when hee withdrewe hymſelfe from them, for it was a certain kind of inforcement or conſtraint. And why ſo? For if the Gentiles had beene mooued to diſpite or anger againſt hym, beholde the Churche then ſhoulde hauehave beene aſſembled together in companies and ſet one againſt another. But we hauehave declared, that as our Lord Ieſus Chriſt is the head of the Churche, ſo it behoueth vsus to be ioyned togeather in him, as the members of one body. So that now there remayned nothing elſe,Chriſte as the head, and the faithful as the members make but one body. but that the Gentyles ſhoulde eyther take and vſe the ceremonies of the law, or elſe it muſt needs be, that there ſhould bee open warre and contention, betweene them & the Iewes, and ſo they ſhoulde bee as it were two troupes or companies, one of them altogether againſt another. And this is that conſtraint or inforcement wherof Saint Paule ſpeaketh heere.This is a double kinde of inforcement. Wherin we muſt marke that we do not onelyonly enforce people when wee alwayes take them by the throate, but alſo when they are not able to eſcape, but that they muſt of neceſſitie ſubmit them ſelues to that which is laid vponupon them: Behold this is an inforced conſtraint, yea a certaine kinde of tyrannie, which we vſe and practiſe. Some wyll ſay S. Peter thought not vppon that: But let it be certaine that he failed through ignoraunce:It is a good thing vnfeignedly to confes our faultes. yet hee was reproued of his errour, and indeede he hardened not himſelfe in his ſinne, neyther made many replies agaynſt S. Paule, as though hee woulde reſiſt him but confeſſed that he was blame worthie, whervpon we hauehave to note that wee muſte not ſet a rule or law ouer our neighbour. For S. Paule in another place (to wit,Rom. 14.10. This muſt not be vnderſtoode of lawful magiſtracie, but of vniuſt and vncharitable condemning one another. Rom. 14. ) teſtifieth that wee muſte all appeare before the iudgement ſeate of our Lorde Ieſus Chriſt. It belōgeth not thē to vsus to bee iudges: it belongeth not to vsus any more to vſe iuriſdictiō & gouernmēt one ouer an other: but let vsus in ſuche ſort gouern our ſelues, that God may hauehave al authority ouer vsus, & yt none attēpt to enforce his neighbours, ſeeing hee hath no ſuch rule and gouernment, for that ſhould bee as muche as in vsus lyeth to dimniſh the authoritie of God, when eueryevery one of vsus wyll be a iudge.Faith in Chriſt by the doctrine of the Goſpell, freeth both Iewes & Gentiles from all Iewiſh Ceremonies. And thus muche ſhortly touching thus rehearſall or ſtorie. Herevpon S, Paule taketh occaſion to enter into the matter, and largely to lay it out as wee ſhall ſee afterwardes: whereupon alſo hee beginneth and ſaith: wee are Iewes by nature, and not ſinners amongeſt the Gentiles, notwithſtanding knowing that wee cannot bee iuſtified by the works of the lawe, we hauehave beleeued in our Lord Ieſus Chriſte, who hath beene our onelyonly remedie, becauſe that no fleſhe can bee iuſtified by the works of the law. Wherfore ſeeyng that it is ſo, ſo farre of is that the Gentiles ought to be cōſtrained to keepe and vſe the Ceremonies, that euen the Iewes themſelues are feared from them if ſo bee it they come and hauehave recourſe to our Lord Ieſus Chriſte, and imbrace the faith of the Goſpell. And Paule reaſoneth in this place, from the greater to the leſſe: for hee maketh compariſon betwene the Iewes and the Gentiles. For God had ſet ſuche a diſtinction and difference that the Ceremonies were as it were, a wal betweene them,Epheſians. 2.14. as hee ſpeaketh thereof in the ſecond Chapter of his Epiſtle to the Epheſians. Behold then God, who diſtinguiſhed his people from the Gentiles, and put the Ceremonies. as it were a wall betweene them: as though he ſhoulde ſay, you hauehave a ſigne and a marke, that you are not of their order and company, becauſe they knowe the ſeruice whiche hee requireth, and the waye alſo whiche they ought too keepe. This ought to bee marked in the firſte place, that the Ceremonies of the lawe were ordeined and ſet out for the Iewes. And this is that which the Apoſtle S. Paule ſayeth, wee that are Iewes by nature. What the Apoſtle meaneth by the worde nature.Now this worde nature importeth not the common creation of all men: for the Iewes came from Adam, and deſcended from Noah alſo after the flood. So that there was in that reſpect a common nature betwene the Iewes & the gētiles. Moreouer it is certayne, that in Adam, all both Iewes and Gentyles are accurſed & corrupted:Pſalm. 51.5. was not Dauid a Iewe? and yet notwithſtanding hee confeſſeth, that from his mothers wombe he was a ſinner, and cōceiued in iniquitie. Wherfore when S. Paul ſpeaketh thus of the Iewes, & ſheweth that they are Iewes by nature, hee meaneth that they are not peruerſe and corrupted, not conſidering them,There is a double nature in men. Ephe. 2.3. as deſcending from Adams lyne, or race, but as comming frō Abrahams race. Wherefore to make a ſhort reſolution, there is a double nature. The firſt is common to all: the ſecond is ſpeciall or particular. For when S. Paule ſaith in another place to the Epheſians, that wee are by nature the children of wrath, then hee doeth indifferently comprehende and meane, aſwell the Iewes as the Gentyles. Behold then, that aſwel Abrahās race as others are ſubiecte to Gods vengeance, and that of nature as S. Paule ſayth.Rom, 11.16, 21 But in the xi. Chapter to the Romans he ſaith that the Iewes are the natural braunches of the holy roote or ſtock: when he ſaith naturall branches of a holy roote, it is a ſpeciall priuiledge that God gaue, to that race of Abraham, whē he adopted and receiued the ſame to him ſelfe. And why ſo? For God hath not only declared that he wyll bee the people of Iſraels Sauiour, but a Sauiour of all that Line or Stocke. And thus much concerning this woorde. Alſo this worde ſinners, is not there to bee taken, as wee commonly vnderſtand it,What the Apoſtle meaneth by this woorde ſinners. Iohn. 9.31. but it ſignifieth in this place prophane perſons, and ſuch as are altogeather defiled before God, as when it is ſayde that hee heareth not ſinners: and yet we know indeede that he heareth them. And indeede, the doctrine that our Lord Ieſus Chriſt hath taught vsus, muſt needes be inuiolable, and it behoueth vsus to hauehave our mouthes wyde open to confeſſe our ſinnes, whatſoeuer come of it, for otherwyſe wee ſhoulde be lyars, as S. Iohn ſaith in his Canonical Epiſtle, to wit,Iohn 1.8.10. that if we confes not that we are ſinners the trueth is not in vsus: yea and it is of neceſſitie required that God couer our ſinnes. So then ſinnes is often times taken for a Prophane man, and one that is reiected of GOD, as alſo in this place. But nowe let vsus come to that which Saint Paul ſaith: we are Iewes by nature,Deu. 32.8.9. wee hauehave a ſpecial priuilege: for in aſmuch as GOD hath choſen the raſe of Abraham, beholde howe wee are placed in a degree of honour. God could hauehave doone this to all the worlde, but as it is ſayde in Moyſes ſong, God caſt his worde, to ſeparate his owne inheritance from other nations. And this is it that S. Paule meaneth in this place, to wit, that the Iewes had a certain ſpecial dignitie, and were not of that common ſorte or order that the Gentiles were, who abode in theyr firſt nature, and were as it were, reiected and accurſed. This diſtinction is more plainely ſet out in the thirde Chapter of the Apoſtle Sainte Paules Epiſtle to the Romans. For after that he hath declared, that all were condemned before God, and that there is neither Gentile nor Iew, but he ought to confeſſe that, he demaundeth this queſtion:Rom. 3.12. Shall not the Iewe then hauehave ſomewhat more preferment, yes they ſhal, ſaith he, for God hath declared himſelf to thē. They hauehave the law & that ſeruice which was appointed them, they had alſo his promyſes. Behold great honours that God beſtowed vponupon thē, when he declared vntounto them that they were his purchaſed people, his inheritaunce, and as it were,Al both Iewes and Gentiles hauehave neede of Gods grace. his treaſure, that they were vntounto him a prieſtly kingdom, and that he eſtabliſhed his ſeruice in the middeſt of them. Mark how the Iewes had great preheminence aboue the Gentiles, & are they more excellent for that? He addeth afterwardes, No. For if we ſhold be al examined, ther ſhoulde not be one alone amongſt vsus that ſhoulde be founde iuſt before God. Behold then how they are condemned with the Gētiles, & all are deepely plūged in ye curſe. We ſee then how the Iewes are not polluted and prophaned, as the Gentiles are. And by what meanes is this? By the grace of God. This is without the men: & yet they hauehave all one & the ſelf ſame beginning, & beſides they are al corrupted in their perſons, becauſe that they are ſinners both the one & the other. But whatſoeuer it be, Paul declareth in this place, that if there bee any that ought to bee partakers of this benefite of Gods mercy, that they are the Iewes. And why ſo? He ſayth in another place, that is,Epheſians. 2.17. Epheſians the ſeconde Chapter, that they were nigh to God, & the Gentiles far of from him. When he ſpeketh of our Lord Ieſus Chriſt, hee ſaith that hee came and preached reconciliation, that wee mighte hauehave acceſſe vntoo the father, and this (ſayth he) was publiſhed aſwell too them that were nigh, as to them that were a far of. He ſayth that the Gentiles were far of, becauſe God had abandoned & forſaken them, as it were for a whyle: Beholde then the Iewes who were nigh,None can com to God, but thorowe the grace of Ieſus chriſt. & yet had not acceſſe to God through the lawe, but through the grace of Ieſus Chriſte, publiſhed by the doctrine of the Goſpell. Wherfore we muſt knowe that the workes of the lawe are debated: For to the Iewes it is that God ſpok, and yet the Iewes hauehave not their ſaluation therin And what? Shal the Gentiles, to whom God ſpake not, and who had no promiſe, ſhall they (I ſaye) hauehave theyr refuge and recourſe to the lawe? We ſee then Saint Paules purpoſe, which is to ſhewe that none can bee iuſtified but by faith. Hee vſeth in this place theſe wordes, to iuſtifie the fayth of our Lorde Ieſus Chriſt, and the makers of the lawe: we muſt inlarge theſe pointes before we can comprehend and perceiue Sainct Paules purpoſe, and the ſubſtance of that which he ſpeaketh. This worde to iuſtifie, What the word iuſtifie, importeth.ſignifieth as much as to be abſolued before God. It is true, that if we would heape vp all the teſtimonies of the ſcripture, ſeruing for this purpoſe, it could neuer at al, or hardly be one, and beſides we coulde not diſpatch the whole matter at this tyme. It is true that for this preſent tyme, if it be poſſible, wee will take and alledge two places onelyonly, to ſhewe and ſet foorth that which we hauehave ſaide. Saint Paul, ſpeaking in the eight Chapter of his Epiſtle to the Romanes: What? Rom. 8.33.may not wee ſtande before God (ſaieth hee) ſeeing hee iuſtifieth vsus? and who is it then that ſhall condemne vsus? Certaine it is, that in that place, this word to iuſtifie, importeth not that God maketh vsus iuſt, but this it is, that he receiueth vsus to mercy and in pardoning vsus our ſinnes, hee holdeth vsus and accompteth vsus as iuſt, albeit that we be not ſo indeede. The compariſon ſette againſt it, declareth the ſame: God iuſtifieth vsus, who is it that ſhal condemne vsus? If theſe two wordes be well weighed, to iuſtifie muſt needes bee contrarie to condemne, and that is then to abſolue. So to be iuſtified before God, that is the abſolutiō or loſing, that he giueth vsus, when it pleaſeth him to receiue vsus to merciemercy, as is declared vntounto vsus in the Romanes,Rom. 3.28. Rom. 4.5.6. where Saint Paul alledgeth this place out of the two and thirtie Pſalme: Bleſſed is the man, whoſe iniquities are pardoned, and whoſe ſinnes are couered: hee ſaieth there that wee are iuſtified without the woorkes of the lawe. And why ſo? becauſe our ſinnes are pardoned vsus, & that through Gods free goodnes. The other place is declared, in the thirtenth Chapter of the Actes,Acts. 13.38.39. to wit, that we can not be iuſtified by the workes of the lawe, but by the grace of our Lorde Ieſus Chriſt. The Gentiles then are iuſtified: and after what ſort? From all thinges frō which the lawe of Moſes could not iuſtifie them, that is to ſay, coulde not abſolue thē. For Moſes lawe had many markes & ſignes to teſtifie their reconciliation to GOD.The ceremonies of the law, could not iuſtifie. There was waſhinges, ſprincklings, ſatiſfactions, and all the reſt: But all this was not or ſerued not, to iuſtifie, that is to ſay, to acquite and diſcharge men, in ſuch ſort that they ſhould bee accompted iuſt. So when in this place it is ſaid, that the Iewes founde not any thing in the lawe, whereby they might be iuſtified, he meaneth by iuſtified, obteinyng of grace and fauor before God, & in ſumme, approbation and allowance before him. And thus muche concerning one worde.What is ment, by the faith of our Lord Ieſus Chriſt. Nowe ye faith of our Lord Ieſus Chriſt, is not that whereby Ieſus Chriſt belieued, but that by which we belieue in him. And howe doe wee belieue in our Lorde Ieſus Chriſt? that is in receiuing and applying him ſuch a one vntounto our ſelues, as he hath beene ſent vntounto vsus from God his father. But he hath ſent him,1. Cor. 1.30. as ſayth Saint Paul, to be our righteouſnes, our wiſdome and ſatiſfaction. When then we ſhall receiue our Lorde Ieſus Chriſt for our righteouſnes, beholde howe the faith that wee hauehave in him iuſtifieth vsus. And howe is hee our righteouſnes? hee declareth it in an other place, in the ſecond Epiſtle of the Corinthians,2. Cor. 5.21. where he ſaith, that hee that knewe not what ſinne ment (that is to ſay, was pure and innocent from it) was made as ſinne for vsus, to the ende that wee might bee iuſtified in him. Marke then what this ſpeach the fayth of our Lord Ieſus Chriſt importeth:We ought to come to Chriſt, becauſe he alone hath all thinges in him that we neede. that is to ſay, the aſſuraunce that wee hauehave through the fayth, that we are reconciled to God his father, and that wee finde in our Lorde Ieſus Chriſt, eueryevery thing that we hauehave neede of: to bee ſhort, that God iuſtifieth vsus without our ſelues, in that ſatiſfaction and recompence, which hee findeth in the ſacrifice of his deare ſonnes death and paſſion. And thus farre concerning this worde. There remaineth yet this worde, workes of the lawe, whereby ſome hauehave vnderſtood barely, the ceremonies, as Circumciſion, the waſhings, the ſacrifices, the ſprinkeling of beaſt… bloud, and ſuche like thinges.
And there is ſome ſhewe thereof at the firſt ſight, becauſe that the founteine of this queſtion which Sainct Paul handleth, proceeded from this,Theſe wordes, workes of the lawe, conteine not onelyonly the ceremonies, but all that God commandeth in the law. that the Iewes would be circumciſed, and obſerue the ceremonies of the lawe. Wherefore it ſhould ſeeme by this, that the workes of the lawe, were nothing els, but the ceremonies thereof. But they import (as wee ſhall ſee in a more large declaration thereof) ſomewhat more, to wit, that vnderunder that ſpeach is comprehended all that which God hath commaunded. True it is, that the firſt occaſion which Sainct Paul had, to enter into diſputation and queſtion about the matter, was to ſet out the abuſes which were in theſe outwarde thinges:Pilgrimages, feaſtes, obſeruatiō of dayes, &c. wicked in a double reſpect. as at this day wherein wee are at controuerſie with the Papiſtes, touching pilgrimages, feaſtes, the obſeruation of certaine dayes, &c. Wee doe not onelyonly handle this queſtion and point, whither that theſe three things & ſuch lyke be commaunded of God yea or no, but we come ſomewhat further and ſay, that this is not onelyonly not to ſerue God, but that it is blaſphemie to ſay ſo. Wee ſee then, that when men will ſpeake of ſome ceremonie, or ſome ſuperſtitious obſeruation, they ſhall come to the generall rule, becauſe they are thinges ioyned together, yea thinges that can not be ſundered: So much alſo is there to be ſaide concerning the woorkes of the lawe. For when the Iewes would that men ſhould obſerue Circumciſion, and that it ſhoulde continually abyde whole and ſound, that proceeded from an errour: for they ſuppoſed that Circumciſion was Gods ſeruice, and that it was a meritorious woorke to bee iuſtified by: and it is likely, that they helde ſo muche alſo, concerning all the reſt. But that is contrarie to trueth, for Circumciſion was a teſtimony of the grace of God, Rom. 4.11.and a ſigne of faith, as Saint Paul ſpeaketh thereof, in the fourth of the Romanes. Beholde then how the Iewes, were turned verie farre, from the true inſtitution of God, when they attributed ſuche an vſe to the ceremonies of the lawe. And this is the cauſe alſo, why Saint Paule ſtayeth ſo muche vponupon this worde.Two ſortes of Papiſts, or rather two iudgements in Papiſts touching merites. And moreouer it is not without cauſe, that hee ſtandeth alſo vponupon the word promiſe: For the Papiſtes themſelues confeſſe indeed, that they merite nothing, but by reaſon, and in the ſtrength of the promiſe: When they ſay that they deſerue heauen through Gods grace, they meane thereby that they are not able to doe all, but yet ſundrie tymes, you ſhal hauehave them ſpeake thus proudly, that they merite or deſerue the whole. They ſay, that it is not by their works in their own nature, but that God hath framed firſt ſuch a preparation or diſpoſitiō in them: and ſo there is nothing touching faith: and yet behold wherfore S. Paule addeth this word faith, becauſe they eſtabliſh and erect of workes, and Gods promiſes, their owne merites.Gods promiſes, and mens merites, cannot ſtand togither. Rom. 4.13.14.16. Now needes muſt it fall out, that in the meane ſeaſon this promiſe ſhould be diſanulled, if men ſtaie them ſelues vponupon workes, as Saint Paul ſaith in the place already alledged out of the Romans. And yet for all this, he putteth not downe without good cauſe and reaſon, this worde, woorkes of the lawe. Sometymes when hee eſteemeth them not, hee doeth it, to ſhewe, that he ſpeaketh generally & without exception, as in the place erewhile alledged, hee ſayeth,Rom. 4.6. that GOD iuſtifieth without workes: hee eſtabliſheth not the woorkes of the lawe, but ſaieth without woorkes.Leuitie. 18.5. Galat. 3.12. But bicauſe he hath to do with the Iewes, whoe might alwaies alledge and ſay: And what? Shall this promiſe that wee hauehave (too wit, hee that ſhall liue according to the lawe, ſhalbee iuſtified, & this is our life) ſhal this I ſay bee vnprofitable? ſhal al this bee without cauſe and voide? Mark howe the Iewes might obiect. Saint Paule therefore vſeth a preuention heere, and cutteth the throate, (as a man woulde ſay) of al that they are able to obiect: as though hee ſhoulde ſay: albeeit woorkes are of the lawe, yet ſo it is, that they are not able to iuſtifie. But now let vsus come to the principal point or matter.Neither Iewe nor Gentile can be iuſtified by the lawe. It is ſaide, that the Iewes, that had al the promiſes of God, and the outward teſtimonies, that he had choſen thē from amongeſt al the reſt of the worlde, were yet notwithſtanding inforced too ſeeke their iuſtification and righteouſnes in our Lord Ieſus Chriſt. Which ſeeing that ſo it is, too whome ſhal the Gentiles repaire nowe, to obteine grace in? ſhall they goe to ſeke it in the lawe, frō which they are further eſtraunged than the Iewes? No. Wherfore we muſt cōclude,Aſſured perſuaſion of Gods merciemercy through Chriſt, is the meane of iuſtification. that the Gentiles hauehave no other meane, to obteine pardon before God by, and to ſtande vpright in his iudgement, than to be apt to learne, and to humble thēſelues, when the queſtion is to appeare before him, hauing true certainty and aſſuredneſſe of his mercy, thorow our Lord Ieſus Chriſt. And marke what this ſpeach meaneth, but in the grace of our Lord Ieſus Chriſt. Wherein alſo the error of the Papiſtes is once again ouerthrowne.
For when they ſay, that they are iuſtified by fayth, they confeſſe themſelues ſinners: but this is but in parte, for they can not ſuffer or abide this ſaying, thorowe fayth onelyonly. No not a whit, and therefore it is very likely that we ſhal neuer agree in this poynt.A verie fit ſimilitude. For they meane that our woorkes are in parte the cauſe of our ſaluation, and ſo make thereof a hotchpotch and mingle mangle, that is neither fleſh nor fiſhe, as men ſay: that is, that part of our woorkes, and parte of our fayth, are the things that iuſtifie vsus. And when S. Paule ſaieth, that it is not, thorowe the workes of the law, but by the onelyonly faith of Ieſus Chriſt, is not this a doubt, that the Papiſts flye and ſhunne verie much? So then, Sainct Paule declareth, that there is neither Iewe nor Gentile, that can be found iuſt in Gods ſight, but onelyonly in and through our Lord Ieſus Chriſt, who is our righteouſnes, and that we are made partakers of this righteouſnes, euen by the doctrine of the Goſpell: for as the Apoſtle S. Paule ſaith,Rom. 10.3.4.9. in the tenth Chapter of his Epiſtle to the Romans: God accepteth vsus not, for the obſeruation or keeping of his commaundements, nor through the lawe, but in & by our Lord Ieſus Chriſt, whō hee hath raiſed vp from the dead to iuſtifie vsus. I ſee, that I hauehave bene alreadie ouer long, and therefore I will not goe any further at this time:Maſter Caluins wonderfull humilitie. the reſt ſhalbe expounded ſome other time: notwithſtanding the brethren may adde hereunto, that which I hauehave omitted, and alſo redreſſe that which they ſhal know to be more fit for the purpoſe, than I hauehave alreadie declared, reſpecting and bearing with my infirmitie & weakneſſe, which thing alſo I pray thē to performe towards me. Now wee will giuegive thanks vntounto our good God, for the fauor he hath ſhewed vsus, when it pleaſed him to draw vsus to the knowledge of his Goſpel, beſeeching him, that hee woulde in ſuche ſort open the eyes of our vnderſtanding, that wee may knowe,An excellent prayer for true humilitie and lowlines of heart. what an excellent thing it is to humble our ſelues vnderunder the obedience of our Lorde Ieſus Chriſt, to the end that none of vsus lift vp his hornes, ſo muche as to will, to make him ſelfe free of him ſelfe, and by his owne vertue and power, but that he ſuffer himſelfe to be vanquiſhed and ouercome, and that altogether wee may abide in ſuch ſort to bee ſubiected and brought in obedience vnderunder Gods word, that theſe which ſeeme to be the moſt excellēt and famous in the Church, may not lift vp, & glorifie them ſelues, but that they may receiue correction, admonition, & reproofe frō ye leaſt: and that al that may ſerue, to the ende we may atteine to this marke, that GOD may beare rule ouer vsus all, as he that is our creator and hath chiefe rule and gouernement, both in heauen and earth: and ſeeyng we knowe that wee can not here on earth,No perfection in this world. be like vntounto Angels of heauen, that wee may learne vnfeignedly to receiue & imbrace the doctrine of the Goſpell, wherein our ſaluation is included and comprized: And ſeeing wee knowe alſo, that there is nothing in our nature but that which deſerueth a curſe, that we may learne to ſeeke our righteouſnes out of our ſelues, which righteouſneſſe hath bene purchaſed for vsus, by our Lorde Ieſus Chriſt, and that we may clearely beholde the ſame in this holy Goſpel, through a liuely fayth.