Part 6
it will serve us for a buckler to ward all things that can be alleged in these days to shake us withal: according also as we see that diverse weaklings are thrust out of the way by that it is said unto them, "How now? We see that the wisest men of the world, the men of greatest skill, the prelates and such as have the government of the Church, together with the kings and princes, stick to the faith that has been received of long time, and to the old accustomed manner of living." Thus the poorer sort have their eyes blurred, and their wits utterly dulled, and their hearts discouraged, by means whereof God's truth is forsaken, so as it has neither credit nor reverence among them, and in the meantime these maskers get the upper hand, and flaunt it, as who would say, that men should make idols of them and worship them in despite of God. Then since it is so, we see it stands us in hand in these days to be armed with the doctrine that is contained here in Saint Paul: which is, that God will have us to receive his word without gainsaying; and that when our Lord Jesus Christ came down into the world, he was ordained to be our master, with condition that every of us should hearken to him and stick to the things that he speaks, without adding aught to, or diminishing aught from that which it pleased him to show, because the full perfection of all wisdom is in him.
When we once know this, we may despise all the gewgaws that men can lay before us. And if men tell us that the greatest men, the wisest men, the richest men, and the men of authority of this world do live so or so: we may answer, yea, marry, but when all comes to all, what are they in comparison of God? When creatures come before him they must all vanish away: for whenever there is that majesty given to God's word, whereby he intends to try whether we honor him or not: it is certain that we will receive all that proceeds out of his holy mouth. Now, that word is contained in the Gospel, in so much that when we have once granted that God is to be obeyed, we must no
more run over sea or land to seek what his will is: for we have a sure and infallible warrant of it in the Law, Prophets, and Gospel. Since the case stands so, we see it is not without cause that the Holy Ghost would have this doctrine to continue to the world's end. And furthermore, we are warned therewithal to rest upon God without wavering at every blast of wind, according as we see how the Devil stirs up much variety of opinions, which are as whirlwinds and tempests to drive us to and fro.
But let us learn to be settled upon God, and then shall we stand out to the last brunt. For if we held our faith of John or Peter, it would be but a lean faith, because they were frail creatures, and we know that man is subject to lies and vanity. Therefore it stands us in hand to have a much substantialer and surer groundwork and foundation than all that is to be found in this world. And so, for as much as we know that God has taught us in the person of our Lord Jesus Christ, and that men have been no more but the instruments thereof: it behooves us to mount up unto God. That is the way for us to apply this doctrine to our own instruction, where Saint Paul says that the Apostles added not anything unto him. Nevertheless, it is not meant that he despises them, or that he intended not to profit with them: for he liked very well of that, yea and employed himself by all means thereunto, and held no scorn to be taught even of the meanest sort, as we have seen. But his intent was that God's word which he had preached should abide firm: and thereupon he puts the wisest men in subjection to it, and the men of greatest countenance in the world, and such as bear greatest show and reputation in the Church, to the end that Jesus Christ should keep his preeminence still, and men have an eye unto him, and not unto men, but ground themselves altogether upon one selfsame faith, and say that for as much as the Son of God is sent unto us to show us the will of God his father: it is not lawful for us in any wise to doubt of the thing which we receive of
him. Thus you see what we have to do at this day. And whereas Saint Paul says that he passes not what the Apostles were, because God regards not men's persons: thereby he shows that he ought not to be counted inferior to John or Peter, for that he had been an infidel, and not believed in Jesus Christ, at such time as the other Apostles did already preach the Gospel. For the manner of the world is, that they which come first, should be first served. Saint Paul therefore perceiving that the same might be some prejudice to his doctrine, says that men must not look what one he had been before, or what the other had been before. And yet his meaning is not, that he ought not to look back to humble himself continually, or that the gifts of grace which God had bestowed upon John and Peter, should not be esteemed and commended as they were praise-worthy: for we see that in other places he terms himself a poor thing born out of time, and confesses himself to be unworthy to be counted in the number of the Apostles. Saint Paul then did not as a number of hypocrites or rather shameless persons do, who all their life long have been either whoremongers, or drunkards, or loose livers, and of a beastly conversation, and yet for all that do but wring their mouth at it and say, "Tush, men must not inquire what I have been." But surely men must not look to have any other judges against them than themselves. For every of us ought to condemn himself, as Saint Paul exhorts us: and specially when we consider how we have been wretched unbelievers, and as good as beasts, we ought to be ashamed of our own lewdness. Saint Paul therefore knew well there had been cause for him to mislike of himself, and to be ashamed of his striving against the Gospel, and therewithal disdained not the goodness that had been in John and James. At such time as Peter and John were scourged and whipped for the Gospel, Saint Paul was a murderer, and passed not to say that they were rightly dealt withal, and that it made no matter. But yet for all that, he aimed at the mark which I spoke of before: namely that for as much as God had so advanced
him within a little while, his former misbehavior in times past ought not to hinder the receiving of the gracious gifts that were in him, that they might not profit to the common edifying of the Church.
Thus you see in effect, that the thing which we have to bear in mind, is that if it be late ere we be called to the Gospel, we must be sorry that we have spent our time so ill, and especially that we have lived like wretched brute beasts, without knowing who is our father to whom we ought to do homage, both for our life and for all the goods which we have received of him. Therefore we ought to be sorry for that. Again, when we see a man return that was gone astray, we must acknowledge such change to be a miracle of God. For if a man have been a wild beast, and past all hope of being brought unto God, and yet afterward becomes as a sheep, and submits himself willingly to the obedience of our Lord Jesus Christ: it cannot be but that the hand of God has passed upon him. Therefore it behooves us to know what all men have been aforetimes, and every man ought to be his own judge in that behalf: but yet for all that, when a man has been slow in coming unto God, if God work in him with such power as it is seen that he minds to set him forwarder in one day, than some other men in ten years: his so doing must not cause us to pluck back him that was able to edify, as men sometimes do, saying, "What was such a one a two or three years ago?" such sayings are nought worth. Let us rather understand that our Lord has showed himself so much the more, to the end to be honored. And therewithal, forasmuch as God's gifts ought not to be unprofitable: let us suffer them to be applied to the profit and welfare of the faithful. You see then that our looking what men have been aforetimes, must not be to despise them still: for it may be that God gave him the bridle for a time to the intent to bring him down, so as he became an unthrift, or lived in ignorance, and knew not goodness, or had not any excellent or commendable quality in him: and yet for all that, God will set him as it were upon
the scaffold, and show by effect that he intends to be served by him. Therefore it behooves us to take in good worth, the thing that God gives and offers unto us in that wise.
Thus you see what we have to bear in mind, and how needful it is that we should so do: for there is not any thing contained here, whereof we have not the experience nowadays. As touching the words where Saint Paul says that God accepts not any man's person: it is all one as if he had said, that God is not tied to the things that are seen of us, or which we have in estimation, but that he is free to bestow his gifts on whom he listeth, and how he listeth. Many men, when they hear this word "person" spoken of, do beguile themselves, and wrest it against the meaning of the Holy Ghost. And thereupon many men suppose that God accepts not any one man more than another, for then [think they] he should be partial. But see how they darken God's free Election: as who should say he were beholden to men, and that if he chose any of them, the same ought to be general without exception, in so much that (to their seeming) God's grace flies in the air like a Tennis ball, and it is in our power and free will to reach out our hand to catch it, and to apply it to our use. Thus are diverse besotted, yea even with too gross ignorance, because they understand not what is meant by the word "person." But the Holy Scripture tells us, that God in vouchsafing to choose men, and to set them in a more excellent state, and to bestow the gifts of his Holy Spirit upon them, stays not upon anything at all in the party, nor passes whether he be white or black, old or young, noble or ignoble, rich or poor, beloved or hated of men, fair or foul. God thinks not upon any of these small trifles: for if he should delay to love us till he found some good thing in us: he should let us alone still in such plight as we be. That therefore is the cause why Saint Paul says expressly, that God regards not any man's person. And so we see now what we have to gather upon that Text.
First of all (as I have said already) let us learn to receive God's gifts, and to make our own profit of them when they be offered us, and let us not take occasion to refuse them as many men do, which labor to cloak their unkindness by alleging one thing or other. But whether they allege antiquity, or whatsoever thing else, let it not hinder us to take profit by those whom God sends to us: for though they be not past three days old, nor can magnify themselves among men, nor have done many exploits and valiant enterprises: yet is it no matter to us, so we perceive that our Lord has given them such gifts as may be available to our edification, and therefore let every of us stoop and become teachable, assuring ourselves that if we refuse the good that is offered us by man, we do not wrong to the man, but forasmuch as God is the author thereof, and we hold scorn to receive that which comes of him, we be worthy to be utterly bereft of the thing that he is minded to bestow upon us, and of the benefits which he has after a sort put into our hand. Lo what we have to bear away.
Furthermore let us learn also, not to bring any imagination of selfvalue when we come unto God. But let him that is noble, mighty, or rich to the worldward, lay away all self-estimation, and acknowledge it to be utterly nothing before God: and let him that is poor and miserable, assure himself that he is not quite shaken off, though men despise him. Also let us practice that which is showed us by Saint James, which is, that the brother which is great and noble should glory in his smallness, knowing that he has all things of God's only mere goodness: and that the brother which is poor and of low and mean degree, should glory in that God has adopted him, and given him such a state as passes all the kingdoms of the world, seeing it pleases him to avow us after that fashion for his children. True it is that whereas men gaze upon the outward appearance and fair show of things: God accepts a good conscience, God looks at the incorruptness of the heart. But yet must he be fain to put the same
before into it: for at the first he shall not find it in us. Let God look upon all the children of Adam, and (as it is said in the Psalm) he shall find nothing but utter corruption. They be stark rotten in their wickedness. See what our nature is. Then is there not anything that could move God to accept us, and to prefer us before others: but we must become vessels of his goodness, and acknowledge that his accepting of us, is not for our own worthiness: but that when he chose us to himself, and set us into the way by his Holy Spirit, even then he knew what soundness was in us. Not that we have any at all of our own: but because he does as it were behold himself in us. For look how many good things there are in the faithful, so many records are there of God's goodness in that he has showed himself bountiful towards them. That is the cause why that in the tenth of the Acts and in other places, this accepting of persons is put for the deckings and visors which are as false illusions: of which sort are riches, credit, dignity, nobility and such other things, which serve to make men to set store by themselves, and to stand in their own conceits.
But it is said that God looks into people's hearts, and not gaze upon the outside of them, so they submit themselves to him obediently, as I have declared already. This is in effect the thing that we have to bear in mind. Now Saint Paul adds immediately that the Apostles avowed him to be their fellow and gave him their hand, as it were to warrant that the Gospel which he had preached, was in all points conformable to their doctrine, and that all of them had served our Lord Jesus Christ. Hereto Saint Paul adds, that he was by common consent received as the Apostle of the Gentiles, that is to say, of such as had not been brought up under the law, nor were Jews by birth and ancestry. Here we see that Saint Paul's striving was not with the Apostles: for they avowed him to be their fellow: neither did he disdain them: for we have seen before, that although his coming to Jerusalem was with assured knowledge that God had appointed him,
and upon sure and infallible revelation, after he had been caught up into the third Heaven: yet notwithstanding he was not carried with pride, neither undertook he that journey to Jerusalem, to commune with the Apostles for fear lest he had already or should thereafter run in vain. For his desire was to have all men know that he challenged not any special thing to himself, but that his only seeking was, that the Son of God might be published all the world over, and that men should worship him and rest upon him, so as he brought not a new Jesus Christ, but was conformable in all points to Peter and John, and to all their fellows. If Saint Paul had shrunk aside by himself, it would have been said that his meaning was not to have any consent of doctrine with the rest of the Apostles.
But now, seeing he comes after that sort to agree with them: he shows that he was not carried away with any pride or presumptuousness: and that is what he means by saying anew again, that the Apostles avowed him to be their fellow. Then does he not take upon him to be above them: but will have men know that the Apostles served our Lord Jesus Christ, and that he was one of their number, and that the Gospel which he had preached must not be taken as a doubtful thing, but as certain as if Peter or John had spoken it, in so much that when Saint Paul treats thereof, he says not, "It is I," but he says it is Jesus Christ. Whether it be Peter, John, or James that speaks, let us look that the Son of God have ever the mastery above us, and let the thing that comes of him be received, whether it be by me or by another. Saint Paul will not have men to gaze after him, any more than after the least man in the world. The thing which we have in effect to remember in this text of Saint Paul's, is that he had no mind at all of himself, nor sought any whit of his own, but was contented that Jesus Christ should have the praise that he deserved, and that his word should be received with all reverence, and as for all other things, he cared not what became of them. As
touching the other point, that he was accepted as the Apostle of the Gentiles: it is agreeable to that which Saint Luke also rehearses: namely that Paul and Barnabas were ordained Apostles, because God had singled them out for the same purpose, to preach the Gospel among the Gentiles. Then did not that matter come of men: but God had pronounced his irrevocable sentence of it: and Saint Paul's treating after that sort of himself, does not at all diminish the commission of the other Apostles.
But seeing he was sent of God indeed, and that his calling was not grounded upon men, nor had he preached immeasurably, nor thrust himself in upon a garrishness, but was chosen thereunto of God: the Apostles showed that they would not in any wise speak against such a calling, because it was of sufficient authority, as coming from God. And here we see yet better how all men ought to frame themselves to obedience, to the intent that nothing may let the word of God to be a bridle and yoke, to hold us so in awe, as none of us may follow his own fancies, lusts, and affections, but suffer ourselves to be guided and governed by the hand of our Lord Jesus Christ.
Now if it were not lawful for the Apostles to refuse Saint Paul because he was sent from heaven: what shall we do? Shall it not be a devilish pride if we cannot endure that the government and order which God has established in his Church should continue unimpeached, but would change callings at our own pleasure, to set up and pull down according to the device of our own foolish brain? Then if we go about to make such trouble in the Church, is it not all one as if we would pluck the Sun out of the sky to spite God withal? Therefore, you see here, that the thing which we have to bear in mind, is that the government of the Church is ordained of God, and that they who go about to change anything in it are full of devilish
pride and must in the end fall down for advancing themselves in such wise.
Now as touching that Saint Paul was sent among the Gentiles: it was not an altering of that which had been uttered already by the mouth of our Lord Jesus Christ when he said, "Go preach ye the Gospel through the whole world." It might seem at the first sight that here was some change and contrariety, in that Saint Paul was sent on the one side, and Saint Peter on the other. Nevertheless, both of them do stand very well together, for as much as our Lord Jesus Christ spoke not severally to any one of the Apostles, "Thou Peter shalt go over all the world, thou shalt go about the whole earth to preach my Gospel," or "Thou John shalt do the like," and so consequently to the others: but he says, "All you whom I have ordained, go spread abroad my Gospel everywhere." And his giving of Commission after that sort in general terms is no let but that one might go one way, and another another, and every of them employ himself wherever God made him way, or gave him entrance, according also as they labored to spend themselves thereabouts, as well in death as in life.
But besides this, there was a special commission given to Saint Paul to go into countries further off, where there was not such a multitude of Jews. True it is that wherever Paul came, he did put forth the doctrine of the Gospel throughout all the Synagogues of the Jews, so as he was rightly their Apostle also. Howbeit, this letted him not to be ordained for the Gentiles, and to carry abroad the Gospel through the whole world, even where God had not been known before, and where there had not been any light of good doctrine, any law, or any religion. Saint Paul then was sent chiefly unto them. And seeing it is so: what title of supremacy can the Pope now pretend, under color that Saint Peter (as he himself says) was Bishop of Rome? Surely the
saying that Peter was at Rome and lived as Bishop there, is but a fable and flat mockery.
But let us put the case it were so. Yet according to that which I have said already, Peter's calling was specially for the Jews. And therefore if the Pope pretend to be Saint Peter's successor, he must be the Bishop of the Jews, and his supremacy must stretch no further than to them. For as for Saint Paul, it is very certain that he was never Bishop of Rome, nor never was there, saving when he was brought prisoner thither: and it is not known whether he continued there or no, howbeit it is very likely that he answered for his life. The Pope then cannot brag that he succeeds Saint Paul therein. And what warrant has the City of Rome, or what worthiness can it pretend to say that the Apostles of our Lord Jesus Christ were there: but that it is a den of thieves, and that God's servants have been murdered there? So then let us mark well this Text, where Saint Paul shows that Saint Peter was appointed for the Jews, and himself sent to the Gentiles: for in as much as this lesson serves expressly for our turn, we ought to be the more moved to profit by it.
True it is that the doctrine of the other Apostles belongs to us as well as this, for our Lord Jesus Christ will be heard when he speaks to us, whether it be by the mouth of Peter, or by the mouth of John, for all are instruments of his spirit, and we must not make a difference between persons.
But however the case stands, for as much as Saint Paul's doctrine concerns us, it ought to serve us as a spur to prick us to the quick. And forasmuch as God chose him to bring the wretched Gentiles unto him, making him the means to draw those unto him who had been cut off from his Church: surely it ought to give us the more courage, seeing he did his endeavor to draw the wretched unbelievers
out of the darkness of ignorance wherein they were, (making that his only mark to shoot at) that is to wit, us that come not of the race of the Jews as concerning the flesh. Nevertheless, let us consider therewithal, that Jesus Christ will be heard of us in such wise, as we must not regard either Peter or Paul, or James or John, or anything else but him. Let us hold us contented with the master that is given us of God the father to bring us to all perfection and wisdom, and let us also suffer ourselves to be taught by such means as he listeth, and let the things that Saint Paul hath written serve us, and likewise the writings of John and of James, and of the rest of the Apostles: so they lead us to Jesus Christ, let us receive whatsoever is brought us by them, and let us shut our eyes at all other things, and not have any other consideration, than our Lord Jesus Christ calls us by their means. And although we follow the guiding of the doctrine of Peter, John, James, and Paul: yet let our shoot anchor always be to be joined and united to our Lord Jesus Christ, in whom we shall find the fullness of all welfare and joy, so as we shall have whereof to glory thoroughly in him.
But let us offer ourselves before the majesty of our good God, with acknowledging of our faults, praying him to make us feel them more and more, that we may be sorry for them, and ask him forgiveness with true repentance, and fight against our lusts all the days of our life, till we be thoroughly rid of them. And for as much as we be so wretched wights, that we cannot be quite and clean discharged of them: let us beseech him to bear with us till he have buried all our sins, to clothe us all over again with his own righteousness. That it may please him to grant this grace, not only to us, but also to all people. &c.
The Tenth Sermon,
which is the fourth upon the second
Chapter.
11 And when Peter came to Antioch, I withstood him to his face, because he was to be blamed.
12 For before that certain came from James, he ate with the Gentiles: but when they were come, he withdrew and separated himself, fearing those that were of the Circumcision.
13 And the other Jews also dissembled with him, insomuch that Barnabas also was brought into their dissimulation.
We have seen heretofore whereabouts the doctrine of Saint Paul strove: that is to say, about his abolishing of the Ceremonies of the law. Now, they that strove against him had fair enough color, saying that the law was given of God, and that it was not lawful to alter any part of it, seeing that God was the Author of it. But they should have considered to what end the Ceremonies were given to the people of old time. True it is that like as God is unchangeable, so his word also endures steadfast forever: but yet does it not follow thereupon that God should not appoint men the things which he knows to be meet for them. Therefore the Ceremonies were ordained for a time, to serve the necessity of the Jews. Also, there was this respect which I have touched: that before the coming of Jesus Christ, it was requisite that there should be certain shadows to bring the faithful more further forward, that is, that they might be confirmed in the hope of
the redeemer that was promised them. And thereupon we may well gather that God's enjoining of the Ceremonies was not to the end they should continue forever and stand always in their full and perfect state: but to the intent they should continue for a time, to serve to keep that people in the hope that was given them of the things which we now have in our Lord Jesus Christ, who is the very body and substance of the shadows that were in the time of the law. Ye see then to what point we must come. And yet cannot a man argue that God is variable as some fantastical persons do, who have alleged the same reason. For shall we say that God changes his purpose, because he makes Summer and Winter? We see the sundry seasons of the year, we see the earth wax green, and the trees bud flowers, and afterward bring forth fruit, and we see all things as good as dead in the Winter time: All this variety comes surely of God: but yet does it not therefore follow that he changes his nature. So likewise (as I said before) he gave his law for man's behoof, and it was requisite that the Jews (who had not yet such manifest knowledge as is given us by the Gospel) should be helped by another means, that is to wit, by the Ceremonies which nowadays should be needless, for as much as we have the performance of the things that God showed them then afar off, and our state is in that respect better than the state of the Jews.
But now Saint Paul, to show that his preaching of such liberty, and that the law which God had laid upon the necks of the ancient fathers, was taken away at the coming of our Lord Jesus Christ, was not without cause: declares that he rebuked Peter for the same matter. Now if the Christians ought to have been held in like bondage as the Jews had been: surely Peter would have maintained the quarrel to the uttermost. But he suffered himself to be reproved, and confessed his fault. Seeing we have such a president in the person of Peter: it follows that our case is good, and that the Apostles knew
that all the old shadows and figures ought to cease and be utterly abolished by the coming of our Lord Jesus Christ. Thus the thing that S. Paul sets down here is that he rebuked Peter in the City of Antioch for being conversant with the Gentiles, not with the unbelieving sort, but with such as had been converted to the knowledge of the Gospel. He lived familiarly with them, accounting them as members of the Church. But behold, as soon as certain Jews came from Jerusalem sent of James: Peter, fearing lest some misreport might be raised of him, shrank away and made countenance as though he had no familiarity nor acquaintance with the Gentiles, and notwithstanding that they had the same faith of the Gospel which he had, yet did he use them as strangers, because it was taken to be a kind of defiling to be in company with them. See here a wicked madness: for by that means there was a division made in the Church. (As it is said in another place) the wall was broken down when our Lord Jesus Christ was appointed to be a light from God, not only for the Jews but also for the salvation of the whole world.
Wherefore if it behooved those that had erstwhile been separated and estranged from the Church to be called into one flock: then does Peter annul God's grace, whereas yet notwithstanding we know there is not a more precious thing than the union of the Church. Therefore, he that varies from it cannot by any means be excused. But behold, the fault of Peter was that he broke this bond of concord by separating the Jews from the Gentiles, notwithstanding that all belonged to the body of our Lord Jesus Christ and were the very children of God. Again, they had all one self-same head and one selfsame redeemer: and therefore his deed was a diminishing of God's house, for as much as we are all gathered together in his name and do become his household folk, even till we are gathered up into the heritage of heaven. But there was yet one other fault: which is that the grace of our Lord Jesus Christ was darkened. For what fare we
the better by his coming, unless we know that in him we have the fullness and performance of the things that were figured to us in old time? If we should offer sacrifice nowadays as they did in the time of the law: we should not know that we were cleansed by the blood of our Lord Jesus Christ, and that the same was a sufficient payment for the satisfaction of all our sins, and that we have there a perfect righteousness purchased for us. We should know none of these things. Therefore Saint Peter offended grossly in hanging up that veil again, which was as much as to stop Christ from being known as he ought to be.
Moreover, there was also a third fault, which was, that thereby the Jews were hardened in their error. True it is that we ought to bear with the ignorant and weak ones, and not grieve them overmuch: and although they overshoot themselves, yet must they be brought back again by little and little, rather than to break either bone or gristle of them, as the proverb says: but yet as for to nourish their ignorance by soothing them in it, or by giving any token of allowance or well-liking, that is naught. And Peter by withdrawing himself from the Gentiles to please his own Countrymen, brought to pass that the Jews might the better make their brags, that they had won their spurs, for as much as Peter had given an inkling that the Gentiles were unclean and unholy people, and so his deed was an augmenting of the evil that was too great already. In respect whereof Saint Paul said that Peter was blameworthy. And it behooves us to mark this thing well and diligently, because some have thought in times past that it was done by agreement between them, and that Saint Peter was sorry that some of his Countrymen were too hard to be pleased, and therefore had told Saint Paul secretly, that he was contented to be rebuked of him. But all this is but a flimflam. For Saint Paul says expressly that Peter was worthy of blame, and that thereupon he had stepped up when he saw he walked not aright. We see then that there
was not a secret agreement or packing in this case: but rather that Saint Paul used the liberty that was given him [of God] and rebuked Peter, and would not bear with him in that case, although he revered him as the Apostle of Jesus Christ.
And now upon this text, we have to gather for our own instruction, how precious this liberty is as I have declared heretofore. For here the case stands not upon the only use of things: but upon the having of our consciences quiet before God. If the debate had been, whether it were lawful to eat swine's flesh or no, which was a thing comprehended under the ceremonies of the law: it had been a trifling matter, and it might well have been passed over, like as it may be nowadays when the like Ceremonies are talked of. But it behooved them to come to the wellhead, as I have declared heretofore. For the figures served to hold the people of old time as it were in wardship, like young children which are under governors and do not yet enjoy their liberty. But at the coming of our Lord Jesus Christ, like as faith grew great, so it was meet that such manner of teaching should no more take place among the Jews. Then was not Saint Paul's striving, only about the outward use of things (for he would willingly have forborne that): but to the end it might be known to what purpose the Ceremonies of the law had served: namely, how it was not a bondage that should endure forever, but that they had stood in force only to the coming of our Lord Jesus Christ. And hereupon it may be gathered that when the Jews forbore the eating of Swine's flesh, or observed any holy day, or did this thing or that: they did not a service to God that was of necessity in itself, but used it for the continual exercising of themselves in the faith of Jesus Christ.
Whereby we see that the Ceremonies had no virtue of themselves: but that when they were referred to their due end and spiritual pattern, then it was perceived that God had not ordained them, but
to the benefit of the Church. Then let Jesus Christ be separated from the Ceremonies, and they shall be but trifles for little children to play with. But if the end be considered whereunto they ought to lead the faithful, then will it be found that they were profitable. Yes, and even we at this day may fare the better by them. Although the use of them be abolished, yet may we by them gather the things that are showed us in the Gospel. As how? It was said that the Priest should enter alone into the Sanctuary, and not without sacrifice. Well then, thereupon we have to gather, that there is neither man nor Angel worthy to come unto God, but that we should all of us be shut out, if there were not a way opened for us in the person of our Lord Jesus Christ. Mark that for one point.
Again, we have also to bear in mind, that we can have none atonement with God, nor boldness and liberty to call upon him, except blood go with it: that is to say, except the death and passion of our Lord Jesus Christ [go with us] to get us grace and favor. And all our prayers must be offered up by that means, or else they shall be refused at God's hand. Moreover, it is said, that the book of the law was sprinkled with blood as well as the Sanctuary. We see then that all things should be unholy, if they were not hallowed by the blood of our Lord Jesus Christ on all sides, and also that we should have no assuredness of God's promises, nor be able to apply them to our welfare, unless they had seals continually at them.
Besides this, when as it is said that God is our father, and that our sins are forgiven us and we accepted of him as righteous and guiltless: none of these promises should be of any force, neither could they boot us at all, except the blood of our Lord Jesus Christ went before our eyes, so as all the word of God were (after a sort) written unto us in red letters of the blood of our Lord Jesus Christ. Thus you see how we should profit ourselves by the Ceremonies of
the law. But howsoever we fare, the use of them is abolished, and if they continued still, we should not have so good teaching by them as we have, for we should rest upon these base and corruptible things. But in as much as we have the heavenly pattern that was spoken of unto Moses, according also as the Apostle in the Epistle to the Hebrews, and Saint Stephen in the Acts do show right well: now we understand wherefore God ordained such Ceremonies. The thing then which we have to mark for one point, is that we must understand, how here is no speaking of matters of small importance, but in knowing wherein the Ceremonies profited the fathers of old time, and why it was God's will to have them abolished at the coming of our Lord Jesus Christ. And herewithal we see also, that Saint Paul spared not Peter though he were his fellow, and were in as worthy and excellent an office as he was, and seemed that of duty he should have been borne withal. Howsoever the case stood with him, he rebuked him sharply for that matter. We may much better deem, that if it were a small & light thing, Saint Paul would not have moved such debate and strife for it. Needs therefore must it be a matter of great importance. But by the way we be warned, that whenever God's truth is defaced, or that any man turneth away from the pure simplicity of the Gospel, we must not in any wise spare him, but although the whole world should set itself against us, yet must we maintain the case with invincible constancy, without bending for any creature. For if any man ought to be borne with, the same was Peter: and seeing that our Lord Jesus Christ had bestowed such gifts of grace upon him, as to give him that name, Saint Paul should have yielded somewhat unto him: yes, but that matter was not to be borne with. Then you see here an example, which shows us that when the authority of men tends to the defacing of the truth of the Gospel, we must fall to striving and not regard any creature. And this is greatly for our profit nowadays. For there are many that would fain row between two streams, and although they perceive the abuses and
corruptions, yet would they bear on both sides, and all to purchase peace as they themselves say, whereas in the end there must needs follow great confusion when men do so heave one at another. Therefore to appease all discord, they would fain have a parting of stakes and a mingle-mangle made, and that every man should bow on his side. But in the meanwhile, will God give over his right at the pleasure of men? Or may we confederate ourselves to his prejudice? So then, seeing that we nowadays have to encounter against the willful Papists, who have perverted, corrupted, and falsified all the truth of the Gospel: although they face us with these honorable titles of holy Catholic Church, holy Sea Apostolic, Prelacy, Christendom, and holy Supremacy (which yet notwithstanding are but visors in very deed): let us not be abashed a whit at them.
For why? We have God on our side: and besides that the truth of the Gospel is so precious in his sight, as he will not have any creature to be spared for it: according as we have seen how Saint Paul himself tells us, that if it were possible for the Angels to turn us away from the pure doctrine, we should hold them accursed, and refuse and abhor them. And why then shall we seek to please mortal men, when they would disguise the pureness of the Gospel, and mingle their own inventions with it, and in so doing make our Lord Jesus Christ their underling, that they might still keep possession of their errors? Is it meet that we should yield up our places to them? A mischief light upon such concord: for it shall always be cursed of God.
Wherefore let us have such stoutness and constancy of mind, that when we be once sure that the quarrel which we maintain is God's, we stagger not for any greatness or loftiness of the world. Thus ye see in effect what we have to bear in mind. And here withal we see also what the fondness of the Papists is, and how shameless that villain [the Pope] hath been in exempting himself from all correction. When
the Pope intends to magnify himself greatly, he calls himself the Successor of Peter: and yet in the meanwhile, he will by no means submit himself to any chastisements. He says that it belongs to him to correct all the world, and that it is not lawful for any man to meddle with him. And whence comes that exemption? For if he pretends to hold the place of Peter, we see here the contrary. Peter was rebuked and bore it, yes and he willingly granted himself to be guilty when he saw he was overcome. Seeing it is so, we must needs conclude that there is no dignity in this world (how much soever men color it) which should not always be subject to God's word. For what a thing were it if it were otherwise, so as our Lord Jesus Christ should have set up dumb Idols in his Church under the title and shadow of shepherds, and that it should be lawful for them to find fault and rebuke, yes and to mar and falsify all things, and in the meanwhile no man should open his lips against them? God's Church should become as it were a Swine's sty, infected with all filthiness, and there should be no remedy to help it. Let us mark well then, that God will not have any such preeminence to be in his Church, as should hinder the continual course of his word, so as it should not be able to bridle all such as are in any superiority above others. For it behooves us to give ear to our Lord Jesus Christ, and he must have the mastership that is given him of God his father, so as every man must yield himself thereunto, and none of us pretend to have any exemption. That is the thing which is showed us in the person of Saint Peter.
On the other part, we see also after what sort the faults that are committed ought to be rebuked: that is to say, openly before all men, and not only in secret: which thing is well worthy to be marked. For there are many that can find in their hearts to give cause of offence, who after they have set all in a broil, would have a man do no more to them, but tell them softly in their ear that they have done amiss. For
the common divinity is this. What I pray you? Is it not said that each should reprove other secretly? Is it meet that a man should be so defamed when he has done amiss? No verily, if he have not offended in such wise, as his fault engendereth trouble in the whole Church. For even our Lord Jesus Christ does expressly set down the same difference, so that if any man have done amiss and I know it, I must rebuke him betwixt him and me. But if the fault be notorious and open, and an occasion to bring in evil example, if he were not told of it: then must I not any more keep that order of rounding him secretly in the ear, but condemn the fault as it deserves, that others may take warning by it. And this is meant, not only of private persons, but also of such as are in highest degree: for it becomes them to lead the way, according also as in another place to Timothy, Paul commands expressly, that such as have done amiss (though they be the Shepherds which have the charge to teach and govern the flock) should be rebuked openly. The same thing has he put presently in practice in the person of Peter. For in as much as the fault was overgreat, and too far out of square, and might engender greater trouble in the Church, because it was (as you would say) an overthrowing of the Gospel) for that there was as yet some infirmity in many men: Saint Paul saw well it was requisite that Peter should be rebuked, and thereupon did it.
That therefore is the thing which we have to remember concerning that process. On the other side, we see also the mildness of Peter. It had been said unto him by the mouth of our Lord Jesus Christ, that besides his ordinary name of Simon, he should be called Peter for the steadiness of his faith. He was excellent among the rest of the Apostles: and yet nevertheless he stoops with his head, and bows down his neck when he sees that he has done amiss, and makes no buckler of the honorable state wherein he was, but only considers, that since God's word is given us to correct us, it becomes us to
submit ourselves to it, except we will be rebels against him, who in the end will beat down all the pride of the world. Therefore Saint Peter, perceiving that nothing is better for a man than to receive chastisements when he has done amiss, yields to that which was told him by Saint Paul.
Now if we consider all these things well: we have here a very profitable story. For on the one side we see how every man desires to hold in with the world: and that is an occasion to blind us continually in our misdoings. For there is nothing with us but flattering, and (to our seeming) we cannot be friends, except every of us bear with his fellow. Surely there is a manner of bearing with things, which is commendable, as I have said already: which is, to be gentle in rebuking such as have done amiss, so as we labor to win them, and draw them back again by friendliness, and be not too fumish and hasty with them. For there are faults that may be borne with, and which are not to be searched to the bottom, for it does but sharpen men when they see an overeagerness of fault-finding, according as you shall see divers who keep as it were continual watch, to see if they can find anything to carp at in some man or other: all their holiness consists in taunting of one man, and in railing upon another: and to be short, they be the greatest Correcters of the world. But our desire [of rebuking] must be so bridled, as we seek not to find fault with men.
And yet on the other side, the flattering that reigns nowadays too much in the world, is a vice which we ought to shun as a deadly plague. Therefore according as every of us loves his neighbor, so let him learn to use the freeness of speech which Saint Paul shows us here. And specially when God's truth is in hand, let no man be spared, let the zeal of God get the upper hand in us, and although we should purchase displeasure, and run in danger of many slanders
and backbitings, yet ought we nevertheless to undertake the challenge. For there is no excuse for us if we play the traitors, by dissembling when the truth of the Gospel is falsified. Wherefore we must follow the thing that Saint Paul shows us here: and the deed which he did to his fellow Peter, must serve us for a law and rule, so as we may show that we desire nothing more, than that God should be heard, that his truth should not be turned into a lie, and that there should not be anything shuffled to it, nor any Leaven or Darnell mingled with it, but that it should continue always in his own pure singleness.
And on the other side, the great ones are warned here, to submit themselves meekly, and to yield themselves pliable to the correction that is offered them, knowing that God surrendered not his own right when he advanced them to that state, but must still keep his sovereign dominion, execute his jurisdiction by his word, in such wise as they which are most highly advanced, must bow down their necks, and understand that it were a devilish confusion to pretend a privilege to receive no chastisement. For by that means God's word should be as good as thrust out of doors, and he be bereft of the sovereignty which he has over us: and therefore after that manner must we put that doctrine in vre. And specially nowadays when we see men so bold to bend themselves after that fashion against God, let us be fenced beforehand against them, and let nothing abash us, seeing we know what the quarrel is wherein we fight against them: but let us hardily defy all that filthy dungeon, that is to wit, the Pope and his Clergy, and let us not pass a whit for these stinking vermin, when we see them bend their horns at our Lord Jesus Christ, and that under his shadow and by pretending his name, they go about to thrust his Gospel under foot, yea and to bury it utterly, or else to make such a confused mingling of it, as men may not know who is master. Then since we see that the Devil possesses them after that
sort, let us not stick to arm ourselves to the battle, and to stand out against them to the uttermost: specially seeing that among other things, the quarrel is more favorable to us in these days, than it could seem to be in the time that Saint Paul maintained it. True it is that the reason is alike, and springs all out of one fountain: but yet was Saint Paul fain to fight against the Ceremonies that God had commanded by his own mouth. And why did he so? Because that thereby the Gospel was darkened, the grace of our Lord Jesus Christ was after a sort beaten down, men's merits were established, and finally men knew not whereat God had aimed in his law. And nowadays the self-same reasons move us, to fight against all the abominations that have been set up in the Papacy. But we have this for an advantage, that all these things were forged in the shops of Satan and of men. Now we know there is nothing but vanity in men, so long as they are ruled by their own fancy, and submit not themselves to the obeying of God.
For as much as the case standeth so, let us fight so much the more manfully, seeing that our Lord doth in all respects give us wherewith to keep us from being dismayed at the titles that are set before us to outface us with, which are naught else but illusions of Satan. You see in effect what we have to bear in mind. But it behooves us also to mark well how Saint Paul adds that his rebuking of Peter was because he and his companions walked not the right way in the truth of the Gospel: and besides that, his rebuking of them was, because he saw that the mischief was already spread far and wide, and that if he had forborne any longer, the remedy would have come out of season. Behold here two reasons which it stands us in hand to mark well. As touching the truth of the Gospel, I have showed you already how it is the pureness which it behooves us to stick unto. He might well have said, that they walk not the right way in the Gospel: but he speaks of the truth [of the Gospel,] according as he had used the same word
once before. The reason why he does so, is for that men would have a half-faced Gospel, and be are themselves in hand, that they be discharged before God, so the name of Christianity run roundly in their mouths. Like as at this day the word Gospel is taken to be meetly honorable among the Papists: but yet the Gospel which they have is but a bastard gospel, because they have put their own collups and gobbets to it. They have turkined all things after their own pleasure, and they have taken such a scope, that Jesus Christ is but an underling in comparison of them. For they have given determinate sentence as it were from Heaven. And in good sooth they have not been ashamed to say, that the Contents of the Gospel are but as an Apsie of the Christians, or as it were an introduction: and that the great Mysteries and principal matters, have been revealed to them since, so as they must come from Councils, and from the Sea of Rome.
Thus is our Lord Jesus Christ mocked, as though they had taken in hand to crucify him anew. For men could not devise to offer him a greater villainy, than to say that he was but as an Usher of a School to teach folk their Apsie, and that the Pope is come in above him, to bring in the state of perfection: and yet notwithstanding it is seen how the Pope makes a minglemangle or hotchpotch (as men term it) of all things. Then is the word Gospel villainously unhallowed among the Papists, and these sticklers which would have men to agree unto many superstitions, and to content themselves with a little of the Gospel, and in the meantime let many abuses and errors continue still: do likewise darken the pure doctrine of our Lord Jesus Christ. That is the cause why Saint Paul speaks expressly of the truth of the Gospel, to show that we must go to it roundly, and not by halves, and that there must be no adding nor diminishing of the things which the son of God has taught us, but that every man must be contented to hear him speak, and to let him have his mouth open. Let us on our
side open our ears and be heedful to receive whatsoever he says: and let no man presume to have an oar in that boat, to say this would be good, or this or that should be done. Wherefore let us so reverence the pure doctrine of the Gospel, as none of us presume to change aught of it, but all of us yield to it without exception. Thus much concerning the first reason that is set down here. So (to be short) let us keep ourselves true scholars unto our Lord Jesus Christ, and if any man go about to make us swerve never so little from him, or to gad after the doctrines and inventions of men: let us withstand them stoutly. And why? For Saint Paul had none other respect, but that the Gospel might abide in his pure and uncorrupted soundness.
Therefore let us follow him in the same nowadays, and we can never do amiss. Mark that for one point. Another is, that we must also mark well, that if an inconvenience should increase, and spread abroad by our silence and forbearing, we must provide for it beforehand. For it were too late to shut the stable door when the Steed is stolen. Therefore when we see that such as labor to entangle God's truth, or to mingle their own fancies with it do draw folks to them, and begin to have some train and tail following them: then is it high time for us to be fiery in fighting. For if we bear it: it is certain that we be guilty of the decay of the Church, that shall come upon it, and whereas we think to shift it off, God will not grant us that grace, for as much as we have been too cold and reckless. Therefore when the mischief increases, and that there breeds any infection of it, (that is to say, when one begins to mar another,) let us bethink us to set ourselves lustily against it, and not suffer the shrewd weeds to grow so far as to choke the corn, but let us pluck them up betimes. And this is to be done, not only in the errors that mar the pure doctrine of the Gospel, but also in all vices and corruptions [of manners]. Truly if there be any Heresies and wicked opinions which might set all things in a broil, it is all one as if a man should have a stroke with a
sword or a dagger in his breast or in his throat. For wherein is the life and welfare of the Church, but in the pureness of God's word? If a man would come and put poison in our meat whereof we should take nourishment, should we hold our peace at it? No: but we should rather storm at it?
Now the self-same reason holds in the doctrine of the Gospel, and we must have our hands always lifted up to maintain the pure doctrine, and not suffer it in any wise to be corrupted. Also when we see vices reign, we must provide for them and redress them in due season. For if we bear with it and do as most men do, which do but laugh at it and provide for it at leisure: we shall afterward be at our wits' end, to see how God has shut the gate, and how Satan has won the goal out of all cry. And sure it is a just reward of our recklessness and coldness, when we are not heedful to cure the diseases as soon as we see them infect and mar the body of the Church after that sort. Thus you see what we have in effect to remember here: namely that we must not be so foolish and light-minded, as to receive the things that these Neuters or double-handed men do put unto us, as who should say, that if the great abuses be amended, it ought to suffice us. But let us never leave till the Gospel be set again in its pure soundness, and that we have it in the self-same wise which our Lord Jesus Christ delivered it to us, without any mingling put thereto by men.
And secondly again, thereafter as we see the mischief prevail, let us bring these back unto God which are gone astray, and labor to stop those that lead their neighbors after that fashion to destruction, and seek nothing but to turn all upside down: let such men be repressed, and let every one that has the zeal of God show himself their deadly enemy, breaking asunder whatsoever may hold us back: and whether there be friendship or kindred between us, or any other of the straightest bonds in the world: let us bury every whit of it in
forgetfulness, when we see the souls that were bought with the blood of our Lord Jesus Christ, so led to ruin and destruction: or when we see things that were well settled, overthrown, and nothing else sought but confusion, so as men might not know anymore what Jesus Christ is, and that by little and little the Devil gets full scope, and carries us away headlong, as though the bridle were laid loose in our neck. When we see the mischief tend to this point: let every of us strain himself to stop it, and show that we had lever to have deadly food for the serving of God, than to have all the friendship in the world for pleasing and pleasuring of mortal creatures. Wherefore let us not play the blind men or blinkards when we see God offended, but let us set so much store by his truth and glory, that all other things may be nothing to us in comparison thereof. Thus you see in effect how we ought to put this doctrine in use. The residue shall be reserved till the afternoon.
Then let us now fall down before the Majesty of our good God with acknowledgment of our faults, praying him to make us feel them more and more, and that therewithal forasmuch as he will have us to come to him with true repentance, it may please him to draw us by his Holy Spirit, and to bear with our infirmities till he have quit and clean purged and rid us of them, and brought us to the perfection whereunto he calls and encourages us. And so let us all say, Almighty God our heavenly father. &c.
The Eleventh Sermon,
which is the fifth upon the second
Chapter.
14 But when I saw that they walked not rightly after the truth of the Gospel, I said to Peter afore them all, "If thou, being a Jew, livest after the manner of the Gentiles and not as the Jews, why compellest thou the Gentiles to play the Jews?
15 We be Jews by nature, and not sinners of the Gentiles.
16 And yet forasmuch as we know that a man is not justified by the works of the Law, but by belief in Jesus Christ, we also have believed in Jesus Christ, that we might be justified by the faith of Jesus Christ, and not by the works of the Law; for no flesh shall be justified by the works of the Law.
It has always been a common saying that whatever law a man imposes on others, he ought to keep the same himself. For it is neither right nor reasonable that a man should go scot-free himself and lay the burden upon other folks' shoulders. And for that cause, our Lord Jesus Christ upbraided the Scribes and Pharisees, that they passed not to lay heavy burdens upon the poor people, and in the meanwhile took leave to do what they listed themselves. And commonly, it falls out through hypocrisy that he who is rough and extreme in all rigor towards his neighbors would have other men to forbear him and to dispense with him. But if we will need press our neighbors to do their duty, the true and natural order requires that every one of us should first begin at himself. You see then how it is a most manifest hypocrisy when a man will not bear with his neighbors, but challenges their duty to the uttermost, and in the meanwhile offends grossly himself and will not suffer any correction.
Yes, sometimes it falls out that we would play the good fellows at other men's cost. Even so, it fell out here in St. Peter's case. For his enforcing of the Gentiles to keep the Ceremonial law came not of the aforesaid hypocrisy of taking leave to do what he listed and of desiring to go quite and clear before God for his constraining of other men to such a point, but of doubleness, for that he was too desirous to please his own countrymen. He had already taken leave to live after the manner of the Gentiles, that is to say, to give over the using of the Ceremonies of the Law. For (as I have erst touched) St. Paul speaks not here of the unbelievers nor of the despisers of God, but of those Gentiles that had been converted to the knowledge of the Gospel and were desirous to serve God, yea even without the old Ceremonies. Now St. Peter had fashioned himself to their common trade, and yet notwithstanding he was a Jew: and therefore he did the Gentiles too much wrong to put a straiter bridle upon them than he received to himself, as I said before. He did it not in respect of himself, but played on both hands, as they do which would fain keep favor with all parties and are loath to mislike any man. So we see there was rightful reason to rebuke him and to shame him before all the Church. Now remains that he acknowledged his fault, by which example we must learn mildness. That is to say, forasmuch as there is none of us all but he may step awry, as they that have not such perfect wisdom but that we may fall even into gross faults: and although we perceive it not, yet now and then we happen to swerve through infirmity: at leastwise let us not jeer at it when we be reformed, as many proud and stubborn folk do, who either spew out their poison or else rankle inwardly in their hearts when they be rebuked.
Let us learn first of all by St. Peter's example that there is none of us all so far forward in holiness, wisdom, and virtue, which may not overshoot himself. And therefore let us patiently hear what is told us,
that we may fare the better by it: and let us not be ashamed to cast down our heads when we see ourselves justly accused and condemned. Thus you see what we have to remember upon the first part of this Text. Truly we have seen already this morning how St. Peter had this honorable title, to be called a chief pillar in God's Church, and in the spiritual Temple that was to be builded. He was honored, he and his fellows had received the Holy Ghost, and although he had stumbled once before, yet had Jesus Christ set him up again, and wiped away the remembrance of that fall, in saying to him, "Feed my Sheep, have a care of my Lambs." And yet for all this, he walked not the right way, but stepped aside. Wherefore it behooveth us to be so much the warier that no man deceive us, as though we had profited so well in God's school that we were no more in danger of doing amiss. Let us beware of such overweening, and keep continual watch, that we be not misled by the wiles and trains of Satan: yea let it be a suspicious matter with us to desire to please men, seeing that St. Peter fell into that extremity. True it is that his meaning was to the contrary, and that his intent was to employ himself wholly to the glorifying of God's name. He had stoutly withstood it when he was forbidden to preach anymore in the name of Jesus Christ. It was the voice of an angelic stoutness when he answered, "God must be obeyed and not men." For he saw there the rulers of his country, he saw them assembled with their pomp, and there was the stateliness of Magistrates, which had been able to amaze a poor man of no credit as he and his fellow John were. But notwithstanding his stout answering that he would obey God maugre all those that pretended to have pre-eminence over him, yet he was deceived in this case whereof mention is made here. Therefore whenever men do the thing that may thrust us out of the way, and we have some fair cloak, so as it shall seem to us that we do not amiss to please them: Let us bethink us of this example, that is set us down here, and which is told us to make us every of us look about him what