Sermons of M. John Calvin upon the Epistle of Saint Paul to the GalatiansSermons of M. Iohn Caluine vpon the Epistle of Saincte Paule to the Galathians

we have renounced the righteousness of the law; and assured our selves, that Gods accepting of us must be of his own free goodness for his sons sake. Seeing then that we Jews have renounced our own worthiness, what shall the Gentiles now do? must not all be reconciled to God, through his own mere goodness without bringing any thing of their own, and without pretending to have any manner of desert or worthiness of themselves? Here (as I have touched afore) S. Paul entereth into the principal point of his disputation; against such as mingled the Ceremonies of the law with the Gospel. Howbeit S. Peter was none of that number. For it is certain that he knew well enough, that there was none other mean too come unto God, than by his mercy as it is showed us in our Lord Jesus Christ. Saint Paul had communed sufficiently with him afore of that matter, as we have seen. He agreed fully with S. Paul as touching doctrine. Then was not Saint Peter wrapped in that error: for it had bin a superstition that had utterly defaced the death and passion of our Lord Jesus Christ. Therefore S. Peter would have abhorred that. But the dissimulation that I treated of this morning, was an occasion to harden the Jews in the fond dotage which they had conceived of their own meritorious works. Not that he intended it: neither is it a sufficient excuse for us though we protest a hundred times, that we mean not too maintain evil: but if we make any countenance at all of it, surely we are always worthy too be condemned both before God and the world. Saint Peter then agreed very well with Saint Paul as concerning doctrine, namely ⟨p. 80⟩that there is none other mean too come before God too obtain grace, than by renouncing all creatures, and by confessing that there is nothing but cursedness in us, and that God must receive us of his own mere mercy for our Lord Jesus Christs sake. S. Peter knew this, and taught it without any gain saying. And moreover he wist well it was lawful for him to give over the use of Ceremonies. For he would not have granted too any such liberty, unless he had known that the same had bin purchased for us by the death and passion of the Son of God.

wee haue renounced the rightuousnesse of the lawe; and assured our selues, that Gods accepting of vs muste bee of his owne free goodnesse for his sonnes sake. Seyng then that wee Iewes haue renounced our owne worthinesse, what shall the Gentyles now do? must not all be reconciled to God, through his owne meere goodnesse without bringing any thing of their owne, and without pretending to haue any maner of desert or worthinesse of themselues? Heere (as I haue touched afore) S. Paule entereth into the principall poynt of his disputation; agaynst suche as mingled the Ceremonies of the lawe with the Gospell. Howbeit S. Peter was none of that number. For it is certayne that he knew well ynough, that there was none other meane too come vntoo God, than by his mercie as it is shewed vs in our Lord Iesus Christ. Sainct Paule had communed sufficiently with him afore of that matter, as wee haue seene. He agreed fully with S. Paule as touching doctrine. Then was not Sainct Peter wrapped in that errour: for it had bin a superstition that had vtterly defaced the death and passion of our Lorde Iesus Christe. Therefore S. Peter would haue abhorred that. But the dissimulation that I treated of this morning, was an occasion to harden the Iewes in the fond dotage which they had conceyued of their owne meritorious woorkes. Not that he intended it: nother is it a sufficient excuse for vs though wee protest a hundred tymes, that wee meene not too mayntayne euill: but if wee make any countenance at all of it, surely wee are alwayes woorthie too bee condemned bothe before God and the worlde. Sainct Peter then agreed very well with Sainct Paule as concerning doctrine, namely