Commentary on Galatians, Chapter 3 · Verse extract 2
Verſe. 2. This onelyonly vvould I learne of you: Receaued ye the ſpirite by the vvorkes of the lavv, or by the hearing of faith preached?
He ſpeaketh theſe words with a certaine indignation and contempt of the falſe Apoſtles.An argument dravven from the Galathiās ovvne experience. If I had nothing els againſt you but euen your owne experience (ſaith he) yet hauehave I enough. As if he ſhould ſay: Goe to now, aunſwere me I pray you, which am your ſcholler (for ye are ſo ſodainly become doctors that ye are now my maſters and teachers): Receaued ye the holy ghoſt by the vvorkes of the lavv, or by the preaching of the goſpell? With this argument he ſo conuinceth them that they hauehave nothing to replie againe. For their owne experiēce is altogither againſt them: to wit, that they had receaued the holy ghoſt, not by the works of the law, but by the preaching of ye goſpel.
Here againe I admoniſh you that Paule ſpeaketh not onelyonly of the ceremoniall lawe, but of the whole lawe.Paule ſpeaketh of the vvhole lavv. For he groundeth his argument vponupon a ſufficient diuiſion. If he ſhould ſpeake but only of the ceremoniall lawe, it were no ſufficient diuiſion. It is therefore a double horned argument, ſtandinge vponupon two partes, whereof the one muſt needes be true and the other falſe: That is, either ye hauehave receaued the holy Ghoſt by the law, or by the hearing of faith. If it be by the lawe, then is it not by the preaching of faith. If it be by ye preaching of faith, then is it not by the law. There is no meane betwixt theſe two. For all that is not the holy Ghoſt or the preaching of faith, is the law. Here are we in the matter of iuſtification. But to come to iuſtification,Tvvo vvaies to iuſtificatiō, there is no other way but either the voice of the Goſpell or the voice of the law. Wherefore the lawe is here taken generally, as wholy ſeparate from the Goſpell. But it is not onelyonly the ceremoniall lawe that is ſeparate from the Goſpell, but alſo the morall law or the ten commaundementes: therfore Paule ſpeaketh here of the whole lawe.
His argument therfore is grounded vponupon a ſufficient diſtinction, after this ſort. Tell me (ſayth he):The holi ghoſt is receaued by hearing the vvord of faith and not by the lavve. Receaued ye the holy ghoſt by the vvorkes of the lavve, or by the preaching of the Goſpell? Anſwere me to this. Ye can not ſay that this was done by the lawe. For ſo long as ye were vnderunder the lawe and did the workes therof, ye neuer receaued the holy ghoſt. In deede ye taught and heard the lawe of Moſes eueryevery Sabboth: but it hath not bene heard or ſeene that euer the holy ghoſt was geuen to any, either teacher or learner, through the preaching of the lawe. Moreouer, ye hauehave not onelyonly taught and heard the lawe, but alſo ye hauehave laboured with all your power to performe the ſame by your workes, wherby ye ſhould moſt of all hauehave receaued the holy ghoſt if he had bene geuen by the lawe,Neither the teachers nor hearers, nor yet the doers of the lavve, are iuſtified bi the lavve. ſeing ye were not onelyonly teachers and learners, but alſo doers of the law: and yet ye cannot ſhew me that this was done at any time. But as ſoone as ye hearing of faith or the goſpell came vntounto you, by and by ye receaued the holy Ghoſt by the only hearing of faith, before ye had done any worke or ſhewed any frute of the goſpell. For as Luke witneſſeth in the Actes,Acts 10 44. Acts. 11.15. Acts. 15.8.9. Acts. 19.5.6. at the onelyonly preaching of Peter and Paule the holy ghoſt came vponupon thoſe vvhichwhich hearde the vvord, through vvhome alſo they receaued diuers giftes, ſo that they ſpake vvith nevve tonges.
It is manifeſt therefore that by the onelyonly preaching of faith ye receaued ye holy ghoſt before ye did any good worke, or brought forth any frutes of the goſpell.The lavv bringeth not the holy ghoſt. On the other ſide, the accompliſhing of the lawe neuer brought the holy ghoſt: much leſſe could the onelyonly hearing of the lawe doe it. Therfore not onelyonly the hearing of the lawe, but that affection and zeale alſo wherby ye goe about to performe the lawe by your workes, is vtterly vnprofitable. Wherefore, although a man attempt to doe all things: that is to ſay, although he hauehave a zeale of God, and with all endeuour goe about to be ſaued by the lawe, and exerciſe him ſelfe day and night in the righteouſnes therof, notwithſtanding he doth but labour and conſume himſelfe in vaine. For they that are ignorant of the righteouſnes of God,Rom. 10.3. & ſeeke to eſtabliſh their owne righteouſnes (as Paule ſayth in an other place) are not ſubiect to the righteouſnes of God.Rom. 11.7. Againe: Iſraell vvhichwhich follovved the lavv of righteouſnes, attained not to the lavve of righteouſnes. &c. Now, Paule ſpeaketh here of the manifeſtation of the holy ghoſt in the primatiue church.Math. 3.16. The appearīg of the holy ghoſt. For the holy ghoſt came downe in a manifeſt likenes vponupon thoſe that did beleue, and by this ſigne did plainly witnes that he was there preſent at the preaching of the Apoſtles: Alſo that they which heard the word of faith preached by the Apoſtles, were accepted as righteous before God: for elſe the holy Ghoſt would not hauehave come downe vponupon them.
The argument of that booke which containeth the Actes of the Apostles.
We muſt therefore diligently conſider the force of this argument, which is ſo often repeated in the Acts. Which booke is written to confirme and eſtabliſh this argument: For it teacheth nothing elſe but that the holy Ghoſt is not geuen by the lawe, but by the hearing of the goſpell. For when Peter preached, the holy ghoſt forthwith fel vponupon all thoſe that heard him, and in one day three thouſand which were preſent at the preaching of Peter, beleeued & receaued the holy ghoſt. Act. 2.Actes. 2.41. So Cornelius receaued the holy ghoſt, not by his almes which he gaue: but when Peter had opened his mouth and was yet in ſpeaking, the holy Ghoſt fell vponupon all them which with Cornelius heard the worde.Actes. 10.44.45 Act. 10. Theſe are manifeſt arguments, experiences, and diuine workes, which can not deceaue vsus.
Actes. 15.5.6.7.And Luke wryteth of Paule in the 15. of the Actes, that where he had preached the goſpell together with Barnabas among the Gentiles, and was returned to Ieruſalem, he ſet him ſelfe againſt the Phariſeis and diſciples of the Apoſtles which vrged circumciſion and the keping of the law as neceſſary to ſaluation: whoſe mouthes he ſo ſtopped (ſaith Luke) in ſhewing what things he and Barnabas had done amongeſt the Gentiles that the whole church was amazed at the hearing therof, eſpecially whan they heard that God had wrought ſo many and ſo greate miracles and wonders by them among the Gentiles: and when they which bare a zeale to the lawe did greatly wonder how it could be yt the vncircūciſed Gentiles, not doing the law nor the workes therof, nor hauing the righteouſnes of the law, ſhould notwithſtanding attaine to this grace, to be iuſtified and receaue the holy Ghoſt as well as the Iewes that were circumciſed: here Paule and Barnabas did alledge nothing els but manifeſt experience: wherwith they were ſo confounded that they had nothing to reply againe.Paulus Sergius the lieutenaunt. By this meanes Paulus Sergius the Lieutenaunt, and all thoſe cities, regions, kingedomes and countreis where the Apoſtles had preached, by the onelyonly preaching of faith did beleue, without the law and the workes therof.
In the whole booke then of the Actes there is nothing els handled in effect, but yt it behoueth as wel Iewes as Gētiles,The Ievves and Gentiles are iuſtified by faith onelyonly. as wel righteous as vnrighteous to be iuſtified by faith alone in Chriſt Ieſus, wtout the law and the workes therof. The which thinge doth appeare as well by the preaching of Peter, of Paule, of Stephen, of Philip and the other Apoſtles, as alſo by the examples of the Gentiles and Iewes. For as God gaue the holy ghoſt to the Gentiles which liued without the law, by the preaching of the Goſpell, ſo did he geue the ſame to the Iewes: yet not by the law nor by the ceremonies and ſacrifices commaunded in ye law, but by the onelyonly preaching of faith. Now, if the law had ben able to iuſtifie, and the righteouſnes of the law had bene neceſſary to ſaluation, then doubtles the holy ghoſt had not bene geuen to the Gentiles which kept not the law. But experience it ſelfe doth plainly witneſſe that the holy Ghoſt was geuen vntounto them without the law: and this did the Apoſtles, both Peter, Paule, Barnabas, & others ſee: therfore the law doth not iuſtifie, but faith onelyonly in Chriſt, which the Goſpell ſetteth forth.
Theſe thinges are diligently to be marked becauſe of the aduerſaries, who do not conſider what is handled in the Acts of the Apoſtles. I my ſelfe in times paſt alſo reade this booke when in deede I vnderſtoode in it nothing at all. Therefore when thou heareſt or readeſt in the Actes of the Apoſtles, or whereſoeuer it be in the ſcriptures, this worde Gentiles thou muſt there thinke that it is not to be vnderſtand literally of the common nature of the Gentiles, but it carrieth wt it a ſpiritual meaning, and is to be taken, not for thoſe which are vnderunder the law, as were the Iewes (as before is ſaid in the ſecond chapter: VVe by nature Ievves &c.) but for thoſe which are without the lawe. Wherfore to ſay yt the Gentiles are iuſtified by faith,The Gentiles iuſtified by faith. is nothing els, but that they which obſerue not the law nor doe the workes therof, which are not circumciſed, which ſacrifice not, &c. are iuſtified and receaue the holy Ghoſt. By what meanes? Not by the law and the workes therof (for they hauehave no law): but freely and without any other meanes ſauing onelyonly the hearing of the Goſpell.
So Cornelius and his frendes whom he had called to his houſe, doe nothing, neither looke they vponupon any workes going before, and yet as many as are preſent, receaue the holy Ghoſt. No man ſpeaketh but Peter: they ſitting by doe nothing: they thinke not of the law, much leſſe doe they keepe it: they ſacrifice not: they care not for the receauing of circumciſion, but only are bent to heare that which Peter ſpeaketh. He by his preaching brought the holy Ghoſt into their heartes as it were viſibly: For they ſpake vvith tonges and glorified God.
But ſome man may here cauill and ſay: who knoweth whether it were the holy ghoſt or no? Wel, let him cauil. Sure it is that the holy Ghoſt ſo bearing witneſſe doth not lie, but hereby ſheweth that he accepteth the Gentiles for righteous, & iuſtifieth them by no other meanes then by the onelyonly voice of the Goſpell or hearing of faith in Chriſt preached. We may ſee alſo in the Actes how greatly the Iewes marueiled at this newe and ſtraunge thinge. For the faithfull which were of the Circumciſion and came with Peter to Caeſarea ſeing the gifte of the holy Ghoſt to be poured out alſo vponupon the Gentiles in the houſe of Cornelius, Acts. 11.3.were amazed. Alſo they that were at Ieruſalem complained of Peter for that he went into men vncircumciſed & did eate with them: but when they heard the matter declared by Peter in order as it was done touching Cornelius, they marueiled, and glorified God ſaying: Then hath God alſo geuen ſaluation to the Gentiles.Verſe. 18.
This report and fame then, that God hath geuen ſaluation alſo to the Gentiles, was not onelyonly at the firſt intolerable, but alſo a greate offence euen to the beleuing Iewes: which they could not eaſily ſhake of: for they had this prerogatiue aboue all other nations, that they were the people of God: the adoption, the glory, the worſhip, &c. belonged to them. Rom. 9. Moreouer, they did exerciſe them ſelues in the righteouſnes of the law: they laboured all the day long:The murmuring of the Ievves againſt the Gentiles. they bare the burthen and heat of the day. Moreouer, they had the promiſes for keeping of the law: therfore they could not but murmure againſt the Gentiles and ſay: Behold the Gentiles come but euen now, and hauehave not ſuffered any heate or borne any burden:Mat. 20. notwithſtanding they hauehave the ſame righteouſnes and holy Ghoſt without labour, which we by labour, & by the heate and burthen of the day could not obtaine. They hauehave laboured in deede, but that was but one hower, and by this labour they are more refreſhed then weried. Wherefore then hath God tormented vsus with the lawe, if it auaile nothing to the obtaining of righteouſnes? He now preferreth the Gentiles before vsus, which hauehave bene ſo long burdened with the yoke of the law. For we which are the people of God, hauehave bene vexed all the day long: but they which are not the people of God, neither hauehave any lawe nor hauehave done any good at all, are made equall with vsus.
And hereupon the Councell of the Apoſtles,The Councell of the Apoſtles. through great neceſſity, was aſſembled at Ieruſalem to ſatiſfie and pacifie the Iewes, who though they beleued in Chriſt, yet was this opinion notwithſtanding deepely rooted in their hearts, that the law of Moſes ought to be kept. There Peter vponupon his owne experience,Act. 11.17. ſet him ſelfe againſt them ſaying: If god hauehave geuen the ſame grace vntounto ye Gentiles, which he hath geuen vntounto vsus that hauehave beleued in the Lord Ieſus Chriſt, who am I that I ſhould forbid God? Againe: God vvho knovveth their hearts, Actes. 15. Acts. 15.8.9.1….bare them vvitneſſe in geuing vntounto them the holy Ghoſt, euen as he did vntounto vsus. And he put no difference betvvene vsus and them, purifiing their heartes by faith. 1. Cor. 1.….Novv therfore vvhy tempt ye God to lay a yoke on the diſciples neckes vvhichwhich neither our fathers nor vve vvere able to beare? &c. With theſe wordes Peter at once ouerthroweth the whole law. As if he would ſay: We will not keepe the law: for we are not able to keepe it: but we beleue through the grace of our Lorde Ieſus Chriſt to be ſaued as they doe. So Peter here is altogether occupied in this matter, that God hath geuen to the Gentiles the ſelfe ſame grace that he hath geuen to the Iewes. As though he would ſay: When I preached to Cornelius, I learned by mine owne experience, that the holy Ghoſt was geuen without the law,That the holy Ghoſt is geuen by the onelyonly hearing of faith. to the Gentiles by the only hearing of faith. Therfore in no caſe are they to be burdened with the law. To conclude, ſince it is certaine that neither we nor our fathers were euer able to fulfill the law, it behoueth you alſo to reiect this opinion, that righteouſnes and ſaluation commeth by the law. And this did the beleeuing Iewes by litle and litle: but the wicked which by this preaching were offended, at the length were altogether hardened.
The commendation of that Booke which containeth the Actes of the Apostles.
So in the Acts ye ſhall finde both expoſitions, and experience, and the preachings of the Apoſtles, and alſo examples for the confirmation of this matter againſt this obſtinate opinion touching the righteouſnes of the law. And therfore we ought the more to louelove & the more diligently to read this booke, becauſe therin are contained moſt ſubſtantiall teſtimonies, wherby our mindes may be comforted and confirmed againſt the Papiſtes our Iewes,The Papiſtes are our Ievves vvhichwhich moleſt vsus no leſſe, thē the Ievves did Paule. whoſe abhominations and coloured hypocriſie we reſiſt and condemne by our doctrine, that we may ſet forth the benefites and glory of Chriſt. Who, though they hauehave no ſubſtantiall matter to aledge againſt vsus (wheras the Iewes might hauehave laid againſt the Apoſtles yt they had receaued the law & all theſe ceremonies from God) yet notwithſtāding they are no leſſe ſtubborne in defending their wicked traditions and abhominations, then the Iewes were in mainteining their law which they had receaued frō God, ſtanding principally vponupon this grounde, that they are called to the place of Biſhops: that the power and aucthoritie of gouerning the Churches is committed vntounto them. This they do to the ende that they may bring vsus into bondage, and that they may wreſt from vsus this article, that we are iuſtified, not by faith formed and adorned with charitie (as they ſay) but by faith alone. But we ſet before them the booke of the Actes, that they may reade it and conſider the examples contained therein.The argument of the booke cōteining the Actes of the Apoſtles. There ſhall they finde this to be the ſumme and argument of that booke: that we are iuſtified by faith onelyonly in Chriſt without workes, and that the holy Ghoſte is geuen by the onelyonly hearing of faithe at the preaching of the Goſpell, and not at the preaching or worke of the lawe.
Wherfore thus teach we: O man, although thou faſte, geue almes, honour thy parents, obey the magiſtrate. &c: yet art thou not iuſtified therby. This voice of the law, honour thy parents, or any other elſe, either heard or fulfilled, doth not iuſtifie. What then? To heare ye voice of the ſpouſe, to heare the word of faith: this worde of hearing doth iuſtifie. Wherfore? Becauſe it bringeth the holy ghoſt which iuſtifieth and maketh righteous.
Hereby may we ſee,The difference betvvene the lavv and the Goſpell. what is the difference betwene the law and the Goſpell. The law neuer bringeth the holy Ghoſt, but onelyonly teacheth what we ought to doe: therfore it iuſtifieth not. But the Goſpell bringeth the holy ghoſt, becauſe it teacheth what we ought to receaue. Therefore the law and the Goſpell are two contrary doctrines. To ground righteouſnes therfore in the law, is nothing els but to fight againſt the Goſpell. For Moſes with his law is a ſeuere exactor, requiring of vsus that we ſhould worke and that we ſhould geue: briefely,To exacte. To geue freely it exacteth of vsus. Contrariwiſe, the Goſpell geueth freely and requireth of vsus nothing els but to hold out our hands and to take that which is offered. Now, to exacte and to geue, to take and to offer are cleane contrary and can not ſtand together. For that which is geuen, I take: but that which I geue I do not take, but I offer it vntounto an other. Therfore if the Goſpell be a gifte, it requireth nothing. Contrariwiſe, the law geueth nothing, but it requireth and ſtreitly exacteth of vsus, yea euen impoſſible thinges.
Of Cornelius in the 10. of the Actes.
Here our aduerſaries ſet againſt vsus the example of Cornelius. Cornelius (ſay they) was (as Luke witneſſeth) a good man, iuſt, and fearing God, vvhichwhich gaue almes to the people, and praied to God continually: therefore of Congruence he did merite the forgeuenes of ſinnes, and the ſending of the holy Ghoſt. I aunſwere:Actes. 10.…8. Cornelius was a Gentile, and this cannot the aduerſaries deny: For the words which Peter alledgeth in the 10. chapter of the Actes, do plainly witneſſe the ſame. Ye knovv (ſaith he) that it is vnlavvful for a man that is a Ievv, to accompany vvith one of an other nation: but God hath shevved me that I should not call any man polluted or vncleane. He was therfore a Gentile, and not circumciſed, not keeping the law,Cornelius … Gentile is iuſtified by faith yea not once thinking of it, becauſe it pertained nothing vntounto him. And yet notwithſtanding he was iuſtified and receaued the holy Ghoſt. And this argument (as I ſaid) is handled throughout the whole booke of the Actes: to wit, that the law auaileth nothing to righteouſnes.
Let this ſuffice then for defence of the article of iuſtification, that Cornelius was a Gentile, not circumciſed, not keeping the law: therfore was he not iuſtified by the lawe, but by the hearing of faith. God therefore iuſtifieth without the lawe, and ſo conſequently the law auaileth nothing to righteouſnes.The lavv helpeth not to righteouſnes. For otherwiſe God woulde hauehave geuen the holy Ghoſt only to the Iewes which had the law & kept it, and not to the Gentiles which had not the law, & much leſſe did accompliſh it. But God wrought cleane contrary: For the holy Ghoſt was geuen to them that kept not the law: wherfore righteouſnes commeth not by the lawe. By this meanes the obiection of the aduerſaries which doe not vnderſtand the true meane of iuſtification, is aunſwered.
Here againe the aduerſaries do obiect againſt vsus, and ſay: Be it ſo that Cornelius was a Gentile & did not receaue the holy Ghoſt by the law, yet notwtſtanding foraſmuch as the text ſaith plainly: that he vvas a iuſt man, fearing God, geuing almes &c. it might ſeeme yt by theſe works he deſerued to hauehave the holy ghoſt afterwards geuen vntounto him. I aūſwere, that Cornelius was a iuſt & a holy man in the old teſtament becauſe of his faith in Chriſt which was to come,The fathers in the old teſtament vvere holy &c. as all ye fathers, prophets, godly kings, were righteous & did receaue ſecretly ye holy ghoſt thorough faith in Chriſt to come. But theſe popiſh Sophiſters put no difference betwene faith in Chriſt to come & in Chriſt which is already come.Faith in Chriſt already come, and in Chriſt to come. Wherfore if Cornelius had died before Chriſt was reueiled, yet had he not bene damned, becauſe he had the faith of the fathers, which were ſaued by faith onelyonly in Chriſt to come, Actes. 15.11. He remained then alwaies a Gentile, vncircumciſed & without the law, & yet notwithſtanding he worſhipped the ſelfe ſame God whom the fathers worſhipped by faith in the*Meſſias doth ſignifie Chriſt the Sauiour. Meſſias to come. But now, becauſe ye Meſſias was already come, neceſſary it was that it ſhould be ſhewed vntounto him by the Apoſtle Peter, that he was not now to be looked for, but that he was already come.
And this article as concerning faith in Chriſt to be reuealed (that I may touch this alſo by the way) is very neceſſary to be knowne. For ſeing that Chriſt is now reueiled, we cā not be ſaued by faith in Chriſt to come, but we muſt beleue that he is already come, hath fulfilled all things, and aboliſhed ye lawe. Therfore neceſſary it was alſo that Cornelius ſhould be brought to an other beliefe, not that Chriſt was yet to come, as he did beleue before: but that he was already come. So faith geueth place to faith:Rom. 1.17. From faith to faith. Rom. 1.
VVorke of congruence or merite before grace.The popiſh Scholemen therfore are deceaued, when they ſay for the maintenaunce of their opus congruum, or merite before grace, that Cornelius by the natural and morall works of reaſon attained grace & forgeuenes of the holy Ghoſt. For to be a iuſt man & fearing God, are the properties, not of a Gentile or of a naturall man, but of a ſpirituall man, who hath faith already. For if he ſhould not beleue in God and feare God, he could not hope to obtaine any thing of him by his prayer. The firſt commendation therfore that Luke geueth vntounto Cornelius is this: that he is a righteous man and fearing God: then afterwards he commendeth him for his works and almes deedes. This our aduerſaries do not conſider, but they lay hold only vponupon this ſentence, and it they maintaine with toth and naile: that he gaue almes vntounto the poore: For that ſeemeth to make for the eſtabliſhing of their merite of congruence or deſert going before grace. But firſt of all the perſon or the tree muſt be commēded, and then the works & the frute.The perſon firſt to be conſidered and then the vvorke. Cornelius is a good tree, for he is righteous and feareth God: therefore he bringeth forth good frute, he geueth almes, he calleth vponupon God, & theſe frutes pleaſe God becauſe of his faith. Wherfore the angell cōmendeth Cornelius for his faith in Chriſt which was yet to come, and bringeth him from that faith to an other faith in Chriſt which is already come, whē he ſaith: Call for Simon vvhoſe ſurname is Peter: Actes 10.1.6.he shall tell thee vvhat thou oughteſt to doe, &c. Like as then Cornelius was without the law before Chriſt was reueiled: euen ſo after Chriſt was reueiled, he receaued neither the law nor circumciſion. And as he kept not the law before: ſo did he not keepe it afterwards. This argument therfore concludeth ſtrongly: Cornelius was iuſtified without the law, therfore the law iuſtifieth not.
Naaman the Syrian
Likewiſe Naaman the Syrian was (no doubt) a good and a godly man, and had a religious and a reuerēt opinion of God. And although he was a Gentile & belonged not to the kingdome of Moſes, which thē floriſhed: yet notwithſtanding his fleſh was clenſed, and the God of Iſraell was reueiled vntounto him, and he receaued the holy Ghoſt. For thus he ſaith:2. Reg. 5.14.15.16. Now I knovv aſſuredly that ther is no other God in all the vvorld but in Iſraell. He doth nothing at all, he kepeth not the law, he is not circumciſed: but onelyonly he praieth that ſo much of that earth might be geuen vntounto him, as two mules ſhoulde be able to carie away. Moreouer, it appeareth that faith was not idle in him. For ſo he ſpeaketh to the Prophet Heliſeus: Thy ſeruaunt vvill henceforth neither offer burnt ſacrifice, nor offering vntounto any other God ſauing the Lorde. But in this thinge the Lord be mercifull vntounto thy ſeruaunte, that vvhen my maſter goeth into the houſe of Rimmón to vvorship there, and leaneth on my hand, and I bovve my ſelfe in the houſe of Rimmón: vvhen I doe bovv dovvne (I ſay) in the houſe of Rimmón, the Lord be *He feleth his conſcience vvounded in being preſent at idol ſeruice and therefore deſireth God to forgeue …, left others by his example might fall to idolatrie: For as for his ovvne parte he confeſſeth that he vvill neuer ſerue any but the true God.mercifull to thy ſeruaunt in this point. To vvhom the prophet ſaith, Go in peace. So was he iuſtified. The Iew hearing this, freateth for anger, and ſaith: What? ſhould the Gentile be iuſtified without the keeping of the law? Should he be compared with vsus which are circumciſed?
The Gentiles iuſtified without the law, euen when the law and policy of Moſes was yet in force.
Therfore God, long before, when the kingdome of Moſes was yet ſtanding and floriſhing, did ſhew that he iuſtifieth men without the law, as in deede he iuſtified many kings in Egypt & in Babylon: alſo Iob and many other nations of the Eaſt. Moreouer, Niniuie a greate Citie was iuſtified and receaued the promiſe of God,Iob. Niniuites. that it ſhould not be deſtroyed, but ſhould be preſerued. By what meanes? Not becauſe it heard & fulfilled the law, but becauſe it beleued the word of God which the prophet Ionas preached.Ionas. 3.5. For ſo ſaith the prophet: And the Niniuites beleued God, and proclaimed a faſt, and put on ſackecloth: that is: they repented. Our aduerſaries doe craftely ſkippe ouer theſe words: They beleued, and yet the effect of altogether reſteth therein. Thou readeſt not in Ionas: And the Niniuites receaued the lawe of Moſes, were circumciſed, offered vp ſacrifice, fulfilled the works of the law, but beleuing the word, they repented in ſackecloth and aſhes.
This was done before Chriſt was reueiled, when as yet that faith reigned which beleeued in Chriſt that was to come. If then the Gentiles were iuſtified without the law, & receaued ſecretly the holy Ghoſt when the policie of the lawe was yet in force, why now ſhould the lawe be required as neceſſary for ye obtaining of righteouſnes, which by the comming of Chriſt is already aboliſhed? This is therfore a ſure and a ſtrong argument grounded vponupon the experience of the Galathians: VVhether receaued ye the holy ghoſt by the vvorks of the lavv, Galat. 3.2.or by the hearing of faith preached? For they were compelled to graunt, that they heard nothing of ye holy ghoſt before the preaching of Paule, The cōſcience vvitneſſeth that the holy Ghoſt is not geuen by the lavv, but by the hearing of faith.but when he preached the Goſpel, then receaued they the holy Ghoſt.
So we alſo at this day, conuicted by the teſtimony of our owne conſcience, are cōſtrained to cōfeſſe, yt the holy ghoſt is not geuen by ye law but by the hearinge of faith. For many heretofore in Poperie hauehave gone about with great labour and ſtudie, to keepe the law, the decrees of the fathers, and the traditions of the Pope: and ſome with painfull and continuall exerciſes in watching, faſting, and praying &c. did ſo weare and conſume their bodies that they were able to ſuſtaine no labour: wherby notwithſtanding they gained nothing els but that they miſerably afflicted and tormented them ſelues. They could neuer attaine to this, to hauehave a quiet conſcience and peace in Chriſt, but continually they doubted of Gods good will towards them. But now, ſince the Goſpel teacheth that the law and works iuſtifie not, but faith alone in Ieſus Chriſt, there followeth a moſt certaine knowledge and vnderſtanding, a moſt ioyfull conſcience and true iudgement of eueryevery kinde of life, and of all things els whatſoeuer. The beleuing man may now eaſily iudge that the Papacy with all the orders and traditions thereof is wicked: which before he could not do.The blindnes of the Popes kingdome. For ſo great blindenes raingned in the world, that we thought thoſe works which men had deuiſed, not onelyonly without the will of God, but alſo contrary to his commaundement, to be much better then thoſe, which the magiſtrate, the houſhoulder, the childe, the ſeruaunte did at the commaundement of God.
Doubtles we ought to hauehave learned by the word of God, that the religious orders of the Papiſtes (which onelyonly they call holy) are wicked, ſince there is no commaundement of God at al, or teſtimony in the holy ſcriptures approuing the ſame.The orders and kindes of life that are appointed of God. Contrariwiſe other orders of life which hauehave the word and warrant of God, are holy & ordained of God. But we were then wrapped in ſuch horrible darkenes, that we could not truely iudge of any thing. But now at the appearing of the cleare light of the Goſpell, all kindes of life in the world are vnderunder our iudgement, which is moſt certaine & infallible.The ſtate of ſeruauntes allovved before God. We may boldly pronounce out of the word of God, that the condition of ſeruauntes, which before the world is moſt vile, is farre more acceptable vntounto God then all the religious orders of the Papiſtes. For by his word he commendeth, approueth, and ſetteth forth the ſtate of ſeruauntes, and ſo doth he not, the orders of Monkes, Friers, and ſuch other. Therfore this argument grounded vponupon experience ought to ſtand in much force with vsus alſo. For although diuers men in popery wrought ſundry and diuers works both great and painefull, yet could they neuer be ſure what was the will of God towards them, but they were alwaies in doubt: they could neuer attaine to the knowledge of God, of themſelues, of their calling, nor felte the teſtimony of the ſpirite in their heartes.The certaintie of true beleuers. But now that the truth of the Goſpell appeareth, they are fully inſtructed by the onelyonly hearing of faith, in all theſe things.
It is not without cauſe that I doe ſo largely intreate of theſe matters. For it ſeemeth to mans reaſon but a light and a ſmall matter to purchaſe the holy ghoſt by the onelyonly hearing of faith, and that nothing els is required of vsus but that we, ſetting a parte all our works, ſhould geue our ſelues onelyonly to the hearing of the Goſpell.By vvhat meanes the holy ghoſt is geuen vntounto vsus. Mans hearte doth not vnderſtand nor beleue that ſo greate a price, namely the holy Ghoſt, is geuen by the onelyonly hearing of faith: but reaſoneth after this ſorte: Forgeuenes of ſinnes, deliueraunce from death, the geuing of the holy Ghoſt, of righteouſnes and euerlaſting life, are greate things: therfore if thou wilt obtaine theſe ineſtimable benefites, thou muſt performe ſome other greate and weighty matter.The diſputation of mans reaſon. This opinion the deuill doth wel like and approue, & alſo encreaſeth the ſame in the heart. Therfore when reaſon heareth this: Thou cāſt doe nothing for the obtaining of ſinnes, but muſt onelyonly heare the word of God, by and by it crieth out & ſaith: Fie, thou makeſt too ſmall a count of ye remiſſion of ſinnes &c. So the ineſtimable greatnes of the gift is the cauſe that we can not beleue it: and becauſe this incomparable treaſure is freely offered, therfore it is deſpiſed.
But this muſt we learne, that forgeuenes of ſinnes, Chriſt, and the holy Ghoſt are freely geuen vntounto vsus at the onelyonly hearing of faith preached, notwithſtanding our horrible ſinnes and demerits. And we muſt not wey, how greate the thing is that is geuen, and how vnworthy we are of it (for ſo ſhould the greatnes of the gift & our vnworthines terrefie vsus): but we muſt thinke that it pleaſeth God freely to geue vntounto vsus this vnſpeakeable gifte: vntounto vsus (I ſay) which are vnworthy, as Chriſt in Luke ſayeth:Luke. 12.32. Feare not litle flocke: for it is your fathers pleaſure to geue vntounto you: (Loe, to geue vntounto you, ſaith he) a kingdome. To vvhom the kingdome of heauen is geuen.To whom? To you vnworthy, which are his litle flocke. If I then be litle and the thing great (nay rather of all things the greateſt) which God hath geuen vntounto me, I muſt thus thinke, that he alſo is great and onelyonly greate, which geueth it. If he offer it and will geue it, I conſider not mine owne ſinne & vnworthines, but his fatherly good will towardes me which is the geuer, and I receaue the greatnes of the gift with ioy and gladnes, & am thankful for ſo ineſtimable a gifte geuen freely vntounto me, to me (I ſay) vnworthy, by the hearing of faith.
Here againe fooliſh reaſon is offended and reproueth vsus ſaying: Where ye teach men to do nothing at all for the obtaining of ſo greate and vnſpeakeable a gift,VVhat the aduerſaries doe obiect againſt vsus. but to heare the word of God, this ſeemeth to tend to the greate contempt of grace and to make men ſecure, idle and diſſolute, ſo that they ſlacke their handes and doe no good at all. Therfore it is not good to preach this doctrine, for it is not true: but men muſt be vrged to labour and to exerciſe themſelues vntounto righteouſnes, and then ſhall they obtaine this gift.The obiection of the Pelagians againſt Chriſtians. This ſelfe ſame thing the Pelagians in times paſt obiected againſte the Chriſtians. But heare what Paul ſaith in this place: Ye hauehave receaued the holy Ghoſt: not by your owne labour and trauell, not by the workes of the law, but by the hearing of faith. Briefely, heare what Chriſt himſelfe ſaith, and what he aunſwereth to Martha, being very carefull and hardly bearing, that her ſiſter Marie, ſitting at the feete of Ieſus and hearing his worde, ſhould leaue her to miniſter alone. Martha Martha (ſaith he) thou careſt and art troubled about many things, but one thing is needefull. Luke. 11.45.4….Marie hath choſen the good parte vvhichwhich shall not be taken from her. A man therfore is made a Chriſtian,A man is made a Chriſtian by hearing the doctrine of faith. not by working but by hearing. Wherfore he that will exerciſe himſelfe to righteouſnes, let him firſt exerciſe himſelfe in hearing the goſpel. Now, when he hath heard and receaued the Goſpell,Faith commeth by hearing, and hearing by the vvord of God. let him geue thankes to God with a ioyfull and a glad hearte, and afterwardes let him exerciſe him ſelfe in thoſe good workes which are commaunded in the lawe, ſo that the lawe and workes may follow the hearing of faith. So may he quietly walke in the light which is Chriſt, and boldely chooſe and doe works, not hypocriticall, but good workes in deede, ſuch as he knoweth to pleaſe God and to be commaunded of him, and contemne all thoſe hypocriticall ſhadowes of freewill workes.
Our aduerſaries thinke that faith whereby we receaue the holy Ghoſt, is but a light matter: but how high and harde a matter it is I my ſelfe doe finde by experience, and ſo doe all they which with me doe earneſtly embrace the ſame. It is ſoone ſaide that by the onelyonly hearing of faith, the holy Ghoſt is receaued: but it is not ſo eaſily heard, laied holde on, beleued and retained, as it is ſaid. Wherefore if thou heare of me that Chriſte is that Lambe of God ſacrificed for thy ſinnes, ſee alſo that thou heare it effectually. Paule purpoſely calleth it the hearing of faith, and not the worde of faith (although there be ſmall difference): that is, ſuch a word as thou hearing doeſt beleue, ſo that the worde be not onelyonly my voice, but may be hearde of thee, and may enter into thy hearte, and be beleued of thee: then is it truly and in deede the hearing of faith, thorowe the which thou receaueſt the holy Ghoſt: which after thou haſt once receaued, thou ſhalt alſo mortifie thy fleſh.
The faithfull doe finde by their owne experience howe gladly they would hold and embrace the word when they heare it, with a full faith, and abandon this opinion of the lawe and of their owne righteouſnes:The conflict of the flesh againſt the ſpirite in the godly. but they feele in their fleſh a mightie reſiſtaunce againſt the ſpirite. For reaſon and the fleſh will needes worke together. This ſaying: Ye muſt be circumciſed and keepe the lavve, can not be vtterly rooted out of our mindes, but it ſticketh faſt in the hearts of all ye faithfull. There is therfore in the faithfull a continuall conflict betwene the hearing of faith and the workes of the lawe. For the conſcience alwayes murmureth and thinketh, that this is too eaſie a way, that by the onelyonly hearing of the word,To heare the vvorde of God. righteouſnes, the holy ghoſt and life euerlaſting is promiſed vntounto vsus. But come once to an earneſt trial therof, and then tell me how eaſie a thing it is to heare the word of faith. In deede he which geueth is great: moreouer he geueth great things willingly and freely, and vpbraideth no man therwith: but thy capacitie is hard, and faith weake, ſtill ſtriuing againſt thee, ſo that thou art not able to receaue this gift. But let thy conſcience murmure againſt thee neuer ſo much, & let this [Muſt] come neuer ſo oftē into thy minde, yet ſtand faſt & hold out vntill thou ouercome this [Muſt]. So, as faith encreaſeth by litle and litle, that opinion of the righteouſnes of the lawe will diminiſh. But this can not be done without great conflict.