This is the principal article of all Christian doctrine, which the popish schoolmen have altogether darkened. And here yo see how necessary a thing it is to believe and to confess the article of the divinity of Christ, which, when Anus denied, he must needs also deny the article of our redemption. For to overcome the sin of the world, death, the curse, and the wrath ©f God in himself, is not the work of any creature, but of the divine power. Therefore he which in himself should overcome these, must needs be truly and naturally God. For against this mighty power of sin, death, and the cm'se, (which of itself reigneth throughout the world, and in the whole creature) it was necessary to set a more high and mighty power. But besides the sovereign and divine power, no such power can be found. Wherefore, to abolish sin, to destroy death, to take away the curse in himself; and again, to give righteousness, to bring life to light, and to give the blessing, are the works of the divine power only and alone. Now, because the scripture doth attribute all these to Christ, therefore he in himself is life, righteousness, and blessing, which is naturally and substantially God. Wherefore they that deny the divinity of Christ, do lose all Christianity, and become altogether Gentiles and Turks. We must learn therefore diligently the article of justification (as I often admonish you.) For all the other articles of our faitli are comprehended in it: and if that remain sound, then are all the rest sound. Wherefore, when we teach that men are justified by Christ, that Christ is the conqueror of sin, death, and the everlasting curse, we witness therewithal that he is naturally and substantially God.
Hereby Ave may plainly see how horrible the wickedness and blindness of the Papists was, which taught that these cruel and mighty tyrants, sin, death, and the cm'se (which swallow up all mankind) must be vanquished, not by the righteousness of the law of God (which, although it be just, good and holy, can do nothing but bring men under the curse:) but by the righteousness of man's own works, as by fasting, pilgrimages, masses, vows, and such other like paltry. But, I pray you, was there ever any found, that, being furnished with this armour, overcame sin, death, and the devil? Paul, in the sixth chapter to the Ephesians, 13, 14, &c. describeth a far other manner of armour, Avhich we must use against these most cruel and raging beasts. Therefore, in that these blind buzzards, and leaders of the blind, have set us naked and without armour before these invincible and most mighty tyrants, they have not only delivered us unto them to be devoured, but also have made us ten times greater and more wicked sinners than either thieves, whores, or murderers. For it belongeth only to the divine power to destroy sin and to abolish death, to create righteousness and to give life. They have attributed this divine power to our own works, saying, if thou do this work or that, thou shalt overcome sin, death, and the wrath of God: and by this means they set us in God's place, making us in very deed naturally, if I may so say, God himself. And herein the Papists, under the name of Christ, have shewed themselves to be seven-fold more wicked idolaters than ever were the Gentiles. (2 Pet. ii. 22.) For it happeneth to them, as it doth to the sow, which, after slie is washed, walloweth herself again in the mire, And as Christ saith, "after they are fallen away from faith, an evil spirit entereth again into the house, out of the which he was driven, and taketh unto him seven worse spirits than himself, and there dwelleth: and then the latter end of that man is worse than the beginning," (Luke xi. 26.),
Let us therefore receive this most sweet doctrine and fiill of comfort, with thanksgiving, and with an assured faith, which teacheth that Christ being made a curse for us, (that is, a sinner subject to the wrath of God,) did put upon him our person, and laid our sins upon his own shoidders, saying, I have committed the sins which all men have committed. — Therefore he was made a curse indeed according to the law, not for himself, but, as Paul saith, for us. For unless he had taken upon himself my sins and thine, and the sins of the whole world, the law had had no right over him, which condemneth none but sinners only, and holdeth them under the cm*se. Wherefore he could neither have been made a curse nor die, since the only cause of the ciu-se and of death is sin, from the which he was free. But because he had taken upon him our sins, not by constraint, but of his own good will, it behoved him to bear the punishment and wrath of God: not for his own person (which was just and invincible, and therefore could be found in no wise guilty) but for our person.
So making a happy change with us, he took upon him our sinful person, and gave unto us his innocent and victorious person: wherewith we being now clothed, are freed from the curse of the law. For Christ was willingly made a curse for us, saying, as touching my own person, I am blessed, and need nothing. But I will abase myself, and will put upon me your person, (Phil, ii. 7.) that is to say, your human nature, and I will walk in the same among you, and will suffer death, to deliver you from death. Now, he thus bearing the sin of the whole world in our person, was taken, suffered, wjas crucified and put to death, and became a curse for us. But because he was a person divine and everlasting, it was impossible that death should hold him. Wherefore he rose again the third day from death, and now liveth for ever: and there is neither sin nor death found in him any more, but mere righteousness, life, and everlasting blessedness.
This image and this mirror we must have continuallybefore us, and behold the same with a stedfast eye of faith. He that doth so, hath this innocency and victory of Christ, although he be never so great a sinner. By faith only therefore we are made righteous, for faith layeth hold upon this innocency and this victory of Christ. Look then how much thou believest this, so much thou dost enjoy it. If thou believe sin, death, and the curse to be abo-^ lished, they are abolished. For Christ hath overcome and taken-J away these in himself, and will have us to believe, that like as in his own person there is now no sin nor death, even so there is none in ours, seeing he hath performed and accomplished all things for us.
Wherefore, if sin vex thee, and death terrify thee, think that it is (as it is indeed) but an imagination, and a false illusion of the devil. For in very deed there is now no sin, no curse, no death, no devil, to hurt us any more, for Christ hath vanquished and abolished all these things. Therefore, the victory of Christ is most certain, and there is no defect in the thing itself, (since it is most true,) but in our incredulity: for to reason it is a hard matter to believe these inestimable good things and unspeakable riches. Moreover, Satan, with his fiery darts, and his ministers, with their wicked and false doctrine, go about to wrest from us and utterly to deface this doctrine; and specially for this article, which we so diligently teach, we sustain the hati:*ed and cruel persecution of Satan and of the world; for Satan feeleth the power and fruit of this article.
And that there is no more sin, death, or malediction, since Christ now reigneth, we daily confess also in the creed of the apostles, when we say: "I believe that there is a holy church." Which indeed is nothing else but as if we should say: I believe that there is no sin, no malediction, no death in the church of God. For they which do believe in Christ, are no sinners, are not guilty of death, but are holy and righteous, lords over sin and death, and living for ever. But faith only seeth this: for we say, I believe that there is a holy church. But if thou believe reason and thine own eyes, thou wilt judge clean contrary; for thou seest many things in the godly which oiFend thee. Thou seest them sometimes to fall into sin, and to be weak in faith; to be subject unto wrath, envy, and such other evil affections: therefore the chiu-ch is not holy. I deny the consequence. If I look upon mine own person, or the person of my brother, it shall never be holy. But if I behold Christ, who hath sanctified and cleansed his church, then is it altogether holy: for he hath taken away the sins of the whole Avorld.
Therefore, where sins are seen and felt, then are they indeed no sins; for, according to Paul's divinity, there is no sin, no death, no malediction any more in the world, but in Christ, who is the Lamb of God that hath taken away the sins of the world: who is made a curse, that he might deliver us from the curse. Contrariwise, according to philosophy and reason, sin, death, and the curse, are no where else but in the world, in the flesh, or in sinners. For a sophistical divine can speak no otherwise of sin, than doth the heathen philosopher. Like as the colour, saith he, cleaveth in the wall, even so doth sin in the world, in the flesh, or in the conscience: therefore it is to be purged by contrary operations, to wit, by charity. But the true divinity teacheth that there is no sin in the world any more: for Christ, upon whom the Father hath cast the sins of the whole world, hath vanquished and killed the same in his own body. (Isa. liii. 6.) He once dying for sin, and raised up again, dieth no more. Therefore, wheresoever is a true faith in Christ, there sin is abolished, dead, and buried. But where no faith in Christ is, there sin doth slill remain. — And albeit the remnants of sin be as yet in the saints, because they believe not perfectly, yet are they dead, in that they are not imputed unto them because of their faith in Christ.
This is therefore a strong and a mighty argument, which Paul here prosecuteth against the righteousness of works. It is not the law nor works that do deliver us from the everlasting curse, but Christ alone. — See therefore, good Christian reader, I beseech thee, that thou distinguish Christ from the law, and diligently mark how Paul speaketh, and what he saith. "All," saith he, "which do no*^ fulfil the law, are necessarily under the curse. But no man fultiUeth the law: therefore all men are mider the curse." He addeth moreover another proposition — " Christ hath redeemed us from the curse of the law, being made a curse for us: therefore it folio weth, that the law and works do not redeem us from the curse, but bring us rather under the curse." Charity therefore (which, as the schoolmen say, giveth form and perfection unto faith) hath not only not redeemed us from the curse, but rather it wrappeth us more and more in the curse.
This text then is plain, that all men, yea, the apostles, prophets and patriarchs had remained under the curse, if Christ had not set himself against sin, death, the curse of the law, the wrath and judgment of God, and overcome them in his own body: for no power of flesh and blood could overcome these huge and hideous monsters. But now, Christ is not the law, or the work of the law, but a divine and human person, which took upon him sin, the condemnation of the law and death, not for himself, but for us: therefore all the weight and force hereof consisteth in this word, "for us."
We must not then imagine Christ to be innocent, and as a private person (as do the schoolmen, and almost all the fathers have done) which is holy and righteous for himself only. True it is indeed that Christ is a person most pure and unspotted: but thou must not stay there: for thou hast not yet Christ, although thou know him to be God and man; but then thou hast hun in deed, when thou believest that this most pure and innocent person is freely given unto thee of the Father, to be thy highpriest and Saviour, yea, rather thy servant, that he, putting otf his innocency and hoHness, and taking thy sinful person upon him, might bear thy sin, thy death, and thy curse, and might be made a sacrifice and a curse for thee, that by this means he might deliver thee from the curse of the law.
Ye see then with what an apostolic spirit Paul handleth this argument of the blessing of the curse, whilst he not only maketh Christ subject to the curse, but saith also that he is made a curse. So in 2 Cor. v. he calleth him sin, when he saith: "he hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him." And although these sentences may be well expounded after this manner: Christ is made a curs*», that is to say, a sacrifice for the curse; and sin, that is, a sucri- fice for sin: yet in my judg^ient it is better to keep the proper signification of the words, because there is a greater force and vehemency therein. For when a sinner comet! to the knowledge of himself indeed, he feeleth not only that he is miserable, but misery itself: not only that he is a sinner, and is accursed, but even sin and malediction itself. For it is a terrible thing to bear sin, the wrath of God, malediction and «leath. Wherefore that man which hath a true feeling of these things (as Christ did truly and effectually f^el them for all mankind) is made even sin, death, malediction^ &c. ' ^ ■ —
Paul therefore handleth this place with a true apostolical spirit. There is neither sophister, nor lawyer, nor Jew, nor Anabaptist, nor any other that speaketh as he doth. For who durst allege this place out of Moses: " accursed is every one that hangeth on a tree," and apply it unto Christ? Like as Paul then applied this sentence to Christ, even so may Ave apply it unto Christ, not only that whole twenty-seventh chapter of Deuteronomy, but also may gather all the curses of Moses' law together, and expound the same of Christ. For as Christ is innocent in this general law, touching his own person: so is he also in all the rest. And as he is guilty in this general law, in that he is made a curse for us, and is hanged upon the cross as a wicked man, a blasphemer, a murderer, and a traitor: even so is he also guilty in all others. For all the curses of the law are heaped together and laid upon him, and therefore he did bear and suffer them in his own body for us. He was therefore not only accursed, but also was made a curse for us.
This is to interpret the scriptures truly and like an apostle. For a man is not able to speak after this manner without the Holy Ghost: that is to say, to comprehend the whole law in this one saying, "Christ is made a curse for us," and lay the same altogether upon Christ: and contrariAvise to comprehend all the promises of the scripture, and say, that they are all at once fulfilled. in Christ. Wlierefore this is indeed an apostolic and invincible argument, not taken out of one place of the law, but out of the whole law: which Paul also useth as a sui'e ground.
Here we may see with what diligence Paul read the holy scriptures, and how exactly he weighed every word of this place, "in thy seed shall all the nations of the earth be blessed." First, out of this word blessing he gathereth this argmnent: if blessing shall be given unto all nations, then are all nations under the curse, yea, the Jews also, who have the law. And he allegeth a testimony of the scripture, whereby he proveth that all tht? Jews which are under the law, are under the curse; "cursed is every one that abideth not in all the things that are written in this book."
Moreover, he diligently weigheth this clause: "all nations." Out of the which he gathereth thus: that the blessing belongeth not only to the Jews, but also to all the nations of the whole world. Seeing then it belongeth to all nations, it is impossible that it should be obtained through the law of Moses, forasmuch as there was no nation that had the law, but only the Jews. And although they had the law, yet Avere they so far off from obtaining the blessing through it, that the more they endeavom*ed to accomplish it, the more they were subject to the curse of the law. Wherefore there must needs be another righteousness, which must be far more excellent than the righteousness of the law, through the which, not only the JeAvs, but also all nations throughout the whole world, must obtain the blessing.
Finally, these words, "in thy seed," he expoundeth after this manner: that a certain man should issue out of the seed of Abraham, that is to say, Christ, through whom the blessing shoiUd come afterwards upon all nations. Seeing therefore it was Christ that should bless all nations, it was he also that should take away the curse from them. But he could not take it away by the law, for by the law it is more and more increased. What did he then? He joined himself to the company of the accursed, taking unto him their flesh and blood, and so set himself for a mediator between God and men, saying, although I be flesh and blood, and now dwell among the accursed, yet notwithstanding I am that blessed one, through whom all men must be blessed. So in one person he joineth God and man together, and being united unto us which were accursed, he was made a curse for us, and hid his blessing in our sin, in our death, and in our curse, which condemned him and put him co death. But because he was the Soli of God, he could not be holden of them, but overcame them, led them captive and triumphed over them: and whatsoever did hang upon the flesh, which for our sake he took upon him, he carried it with him. Wherefore all they that cleave unto this flesh, are blessed and delivered from the curse, that is, from sin and everlasting death.
They that understand not this benefit of Christ (whereof the gospel especially entreateth) and know not another righteousness besides the righteousness of the law, when they hear that the works of the law are not necessary to salvation, but that men do obtain the same by only hearing and believing that Christ the Son of God hath taken upon him our flesh, and joined himself to the accursed, to the end that all nations might be blessed, they, I say, are offended: for of all this they understand nothing, or else they understand it carnally. For their minds are occupied with other cogitations and fantastical imaginations: therefore these things seem unto them strange matters. Yea, even unto us which have received the first fruits of the spirit, it is impossible to understand these things perfectly; for they mightily fight against reason.
To conclude, all evils should have overwhelmed us, as they •^hail overwhelm the wicked for ever; but Christ being mvtoe for lis a trans^essor of all laws, guilty of all our malediction, our sins, and all our evils, cometh between as a mediator, embracing us wicked and damnable sinners. He took upon him and bore all our evils, which should have oppressed and tormented us for ever; and these cast him down for a little while, and ran over liis head like water, as the prophet in the person of Christ complaineth when he saith; "thy indignation sore presseth me, and thou hast vexed me with all thy storms." Again, *' thine indignations have gone over me, and thy terrors have troubled me." By this means we being delivered from these everlasting terrors and anguish through Christ, shall enjoy an everlasting and inestimable peace and felicity, so that we believe this. These are the reverend mysteries of the scripture, which Moses also somewhat darkly in some places did foreshew: which also tiit prophets and apostles did know, and did deliver to their posterity. For this knowledge and benefit of Christ to come, the saints of the Old Testament rejoiced more than we now do, when he is so comfortably revealed and exhibited unto us. Indeed we do acknowledge that this knowledge of Christ and of the righteousness of faith, is an inestimable treasure; but Ave conceive not thferujy such a full joy of spirit, as the prophets and apostles did. Hereof it cometh, that they, and especially Paul, so plentifully set forth and so diligently taught the article of justification. For this is the proper office of an apostle, to set forth the glory and benefit of Christ, and thereby to raise up and comfort troubled and afflicted consciences.
Verse 14. That the blessing of Abraham might come upon the Gentiles through Christ Jesus.
Paul hath always this place before his eyes: "in thy seed, &c." — For the blessing promised unto Abraham, could not come upon the Gentiles, but only by Christ, the seed of Abraham; and that by this means, that it behoved him to be made a curse, that this promise made unto Abraham: "in thy seed shall all nations be blessed," might so be ftdfilled. Therefore by no other means could this be done that here is promised, but that Jesus Christ must needs become a curse, and join himself to those that were accxu-sed, that so he might take away the curse from them, and through his blessing might bring unto them righteousness and life. And here mark (as I have also forewarned you) that this word, blessing, is not in vain, as the Je^vs dream, who expound it to be but a salutation by word of mouth or by writing. But Paul entreateth here of sin and righteousness, of" death and life before God. — He speaketh therefore of inestimable and incomprehensible things, when he saith: " that the blessing of Abraham might come upon the Gentiles, through Jesus Christ."
Ye see moreover what merits we bring, and by what meana we obtain this blessing. ITiis is the merit of congruence and wor- iness, these are the works preparative, whereby we obtain tliis righteousness, that Christ Jesus was made a curse for us. For we are ignorant of God, enemies of God, dead in sin, and accursed: and what is our desert then? what can he deserve that is accursed, ignorant of God, dead in sins, and subject to the wrath and judgment of God? When the Pope excommunicateth a man, whatsoever he doth is accounted accui'sed. How much more then may we say, that he is accursed before God (as all we are before we know Christ) which doth nothing else but accursed things? Wherefore there is no other way to avoid the curse, but to believe, and with assured confidence to say. Thou Christ art my sin and my curse, or rather, I am thy sin, thy curse, thy death, thy wrath of God, thy hell; and, contrariwise, thou art my righteousness, my blessing, my life, my grace of God, and my heaven. For the text saith plainly, " Christ is made a curse for us." Therefore we are the cause that he was made a curse: nay rather, we are his curse.
This is an excellent place, and full of spiritual consolation; and albeit it satisfy not the blind and hard-hearted Jews, yet it satisfieth us that are baptized, and have received this doctrine, and concludeth most mightily, that we are blessed through the curse, the sin, and the death of Christ; that is to say, we are justified and quickened imto life. So long as sin, death, and the curse do abide in us, sin terrifieth, death killeth, and the curse conderaneth us. But when these are translated and laid upon Christ's back, then are all these evils made his own, and his benefits are made ours. Let us therefore learn in all temptations to translate sin, death, the curse, and all evils which oppress us, from ourselves unto Christ: and again, fi"om him unto ourselves, righteousness, mercy, life and blessing. For he beareth all our evUs and our miseries, " God the father cast the iniquities of us all," as Isaiah the prophet saith, "upon him; and he hath taken them upon him willingly, which was not guilty." But this he did, that he might fulfil the will of his Father, by the which we are sanctified for ever.
This is that infinite and unmeasurable mercy of God, which Paul would gladly amplify with all eloquence and plenty of words, but the slender capacity of man's heart cannot comprehend, and much less utter that unsearchable depth and burning zeal of God's love towards us. And verily the inestimable greatness of God's mercy not only engendereth in us a hardness to believe, but also incredidity itself. For I do not only hear that this Almighty God, the creator and maker of all things, is good and merciful, but also that the same high sovereign majesty was so careful for me a damnable sinner, a child of wrath and everlasting death, that he spared not his own dear Son, but dehvered him to a most shameful death, that he, hanging between two thieves, might be made a curse and sin for me a cursed sinner, tliat I might be made blessed; that is to say, the child and heir of God. Who can sufficiently praise and magnify this exceeding great goodness of God? Not all the angels in heaven. Therefore the doctrine of the gospel speaketh of far other matters than any book of policy or philosophy, yea, or the book of Moses himself; to wit, of the unspeakable and most divine gifts of God, which far pass the capacity and understanding both of men and angels.
This is a phrase of the Hebrew: " The promise of the Spirit:" that is to say, the Spirit promised. Noav, the Spirit is freedom from the law, sin, death, the curse, hell, and from the wrath and judgment of God. Here is no merit or worthiness of ours, but a free promise and a gift given through the seed of Abraham, that we may be free from all evils, and obtain all good things. And this liberty and gift of the Spirit we receive not by any other merits than by faith alone. For that only taketh hold of the promises of God, as Paul plainly saith in this place: " that we might receive the promise of the Spirit, not by works, but by faith."
This is indeed a sweet and a true apostolic doctrine, which sheweth that those things are fulfilled for us, and now given to us, which many prophets and kings desired to see and hear. And such like places as this one is, were gathered together out of divers sayings of the prophets, which foresaw long before, in spirit, that all things should be changed, repaired, and governed by this man Christ. The Jews therefore, although they had the law of God, did notwithstanding, besides that law, look for Christ. None of the prophets or governors of the people of God did make any new law, but Eli, Samuel, David, and all the other prophets did abide under the law of Moses: they did not appoint any new tables, or a new kingdom and priesthood: for that new change of the kingly priesthood of the law, and the worship, was referred and kept to him only, of whom Moses had prophesied long before: "The Lord thy God shall raise up a prophet unto thee of thine own nation and from among thy brethren: him shalt thoii hear." As if he should say: tliou shalt hear him only, and none besides him.
This the fathers well understood, for none could teach greater and higher points than Moses himself, who made excellent laws of high and great matters, as are the ten commandments, especially the first commandment: " I am the Lord thy God: thou shalt have none other Gods but me: thou shalt love the Lord thy God, with all thy heart," &c. (Exod. xx. 2, 3.) This law concerning the love of God, comprehended the very angels also. Therefore it is the head-spring of all divine wisdom. And yet was it necessar)', notwithstanding, that another teacher should come, that is to say, Christ, which should bring and teach ano ther thing far passing the excellent laws: to wit, grace and remission of sins. This text therefore is full of power: for iu ibis short sentence: *' That we might receive the promise of the Spirit by faith:" Paul poureth out at once whatsoever he was able to say. Therefore when he can go no farther, (for he could not utter any greater or more excellent thing,) he breaketb off, and here no stayeth.
Verse 15. Brethren, I speak according to man: though it be but a man's covenant, when it is confirmed, yet no man dotb abrogate it, or addeth any thing thereto.
After this principal and invincible argument, Paul addeth another, grounded upon the similitude of a man's testament: which seemeth to be very weak, and such as the apostle ought not to use for the confirmation of a matter of so great importance. For in high and weighty matters, we ought to confirm earthly things by divine things, and not divine and heavenly things by earthly and worldly things. And indeed it is true, that these arguments of all other are most weak, when we go about to prove and confirm heavenly matters with earthly and corruptible things, as Scotus is wont to do. A man, saith he, is able to love God above all things, for he loveth himself above all things; therefore, much more is he able to love God above all things: for a good thing, the greater it is, the more it is to be loved. And hereof he inferreth that a man is able, ex pur is naturalihus, that is to say, even of his own pure natural strength, easily to fiilfil that high commandment: " Thou shalt love the Lord thy God with all thy heart," &c. For, saith he, a man is able to love the least good thing above all things: yea, he setteth at nought his life (of all other things most dear mito him) for a little vile money; therefore he can much more do it for God's cause.
Ye have oftentimes heard of me, that civil ordinances are of God: for God hath ordained them, and allowed them, as he doth the sun, the moon, and other creatures. Therefore an argument taken of the ordinance of the creatures of God is good, so that we use the same rightly. So the prophets have very often used similitudes and comparisons taken of creatures, calling Christ the son, the church the moon, the preachers and teachers of the word the stars. Also there are many similitudes in the prophets, of trees, thorns, flowers, and fruits of the earth. The New Testament likewise is full of such similitudes. Therefore, where God's ordinance is in the creature, there may an argument be well borrowed and applied to divine and heavenly things.
So our Saviour Christ, in Matt. vii. arguing from earthly things to heavenly things, when he saith, " If ye then which are evil can give to your children good gifts, how much more shall your Father which is in heaven, give good things to them that ask him?* Likewise Paul: *' We must obey men; therefore much more must we obey God. ' (Acts v. 29.) Jeremiah also, hi chap.
XXXV. " The Rechabites obeyed their fathers; how much more ought ye to have obeyed me?" Now, these thing's are appointed of God, and are his ordinances, that fathers should give unto their children, and that children should obey their parents; therefore such manner of arguments are good, when they are grounded upon the ordinance of God. But if they be taken fi'om men's corrupt affections, they are naught. Such is the argument of Scotus. I love the lesser good thing, therefore I love the greater more. I deny the consequence. For my loving is not God's ordinance, but a devilish corruption. Indeed it should be so, that I, loving myself or another creature, should much more love God the Creator; but it is not so. For the love wherewith I love myself is corrupt and against God.
This I say, lest any man should cavil that an argument taken of corruptible things, and applied to divine and spiritual matters, is nothing worth. For this argument, as I have said, is strong enough, so that we ground the same upon the ordinance of God, as we see in this argument which we have in hand. For the civil law, which is an ordinance of God, saith that it is not lawful to break or to change the testament of a man. Yea, it commandeth that the last will and testament of a man be straitly kept; for it IS one of the holiest and most laudable customs that are among men. Now therefore, upon this custom of man's testament, Paxil argueth after this manner: How cometh it to pass that man is obeyed and not God? Politic and civil ordinances, as concerning testaments and other things, are diligently kept. There nothing is changed, nothing is added or taken away. But the testament of God is changed; that is to say, his promise concerning the spiritual blessing, that is, concerning heavenly and everlasting things, which the whole world ought not only to receive with great zeal and affection, but also ought most religiously to reverence and honour. This persuadeth vehemently, when we so argue from the examples and laws of men. Therefore he saith, I speak after the manner of men; that is to say, I bring unto you a similitude taken of the custom and manner of men. As if he should say, the testaments of men and such other corruptible things are straitly executed, and that which the law commandeth is diligently observed and kept. For when a man maketh his last wiU, bequeathing his lands and goods to his heirs, and thereupon dieth, this last will is confirmed and ratified by the death of the testator, so that nothing may now be either added to it, or taken from it, a(ftording to all law and equity. Now, if a man's will be kept with so great fidelity, that nothing is added to it or taken from it after his death, how much more ought the last wiU of God to be faithfully kept, which he promised and gave unto Abraham and his seed after him? For when Christ died, then was it confirmed in him, and after his death the writing of his last testament was opened; that is to say, " the promised blessing of Abraham was preached among all nations dispersed throughout the whole world." Ihis was the last will and testament of God, the great testator, confirmed by the death of Christ; tlierefo e no man ought to change it or add any thing to it, as tliey that teach the law and man's traditions do: for they say, unless thou be circumcised, keep the law, do many works, and suffer many things, thou canst not be saved. This is not the last will and testament of God. For he said not unto Abraham, if thou do tliis or that thou shalt obtain the blessing; or they that be circumcised and keep the law shall obtain the same: but he saith, " In thy seed shall all the nations of the earth be blessed." As if he should say, I of mere mercy do promise unto thee, that Christ shall come of thy seed, who shall bring the blessing upon aU nations oppressed with sin and death; that is to say, which shaU deliver the nations from the everlasting curse, to wit, from sin and death, receiving this promise by faith: " In thy seed," &c. Wherefore, even as the false apostles were in time past, so are all the Papists and justiciaries at this day, perverters and destroj'^ers, not of man's testament (because they are'forbiddenby the law) but of God's testament, whom they fear nothing at all, although he be a consuming fire. For such is the nature of all hypocrites, that they will observe man's law exactly; but the laws of God they do despise, and most wickedly transgress. But the time shall come when they shall bear a horrible judgment, and shall feel what it is to contemn and pervert the testament of God. This argument then, grounded upon the ordinance of God, is strong enough.
Verse 16. Now (o Abraham and his seed we''e the promises made. He saith not: And to the seeds, as speaking of many; but, and to thy seed, as of one, which is Christ.
Here by a new name ho calleth the promises of God made unto Abraham, concerning Christ that should bring the blessing upon all nations, a testament. And indeed the promise is nothing else but a testament, not yet revealed but sealed up. Now, a testament is not a law, but a donation or free gift. For heirs look not for laws, exactions, or any burdens to be laid upon them by a testament, but they look for the inlieritance confirmed thereby.
First of all therefore he expoundeth the words. Afterwards he applieth the similitude, and standeth upon this word " seed." There were no laws given unto Abraham, saith he, but a testament was made and delivered unto him; that is to say, the promises were pronounced unto him as touching the spiritual blessing: therefore somewhat was promised and given unto him. If then the testament of a man be kept, why should not rather the testament of God be kept? whereof the testament of man is but a sign. Again, if we will keep the signs, why do we not rather keep the things which they signify?
Now, the pi'omises are made unto him, not in all the Jews or m many seeds, but in one seed, which is Christ. The Jews will not receive this interpretation of Paul: for they say that the singular number is here put for the plural, one for many. But we gladly receive this meaning and interpretation of Paul, who oftentimes repeateth this word "seed," and expoundeth this seed to be Christ: and this he doth with an apostolic spirit. Let the Jews deny it as much as they will: we notwithstanding have argmnents strong enough, which Paul hath before rehearsed, which also confirm this thing, and they cannot deny them. Hitherto, as touching the similitude of God's ordinance, that is to say, of man's testament. Now he expoundeth and ampliiieth the same.
Verse 17. And this I say, that the law, which was four hundred and thirty years after, cannot disannul the covenant that was confirmed before of God in respect of Christ, that it should make the promise of none effect.
Here the Jews might object, that God was not only content to give promises to Abraham, but also after four hundred and thirty years he made the law. God, therefore, mistrusting his own promises, as insufficient to justify, addeth thereto a better thing: that is to say, the law, to the end that when the same, us a better successor, was come, not the idle, but the doers of the law might be made righteous thereby. The law therefore, which followed the promise, did abrogate the promise. Such evasions and starting-holes the Jews seek out.
To this cavtllation Paul answereth very well and to the purpose, and strongly confuteth the same. The law, saith he, was given four hundred and thirty years after this promise was made: "In thy seed," &c. and it could not make the promise void and unprofitable; for the promise is the testament of God, confirmed by God himself, in Clnrist, so many years before the law. Now, that which God once hath promised and confirmed, he calleth not back again, but it remaineth ratified and sure for ever.
WTiy then was the law added? Indeed it was delivered, so many ages after, to the posterity of Abraham, not to the end he might through it obtain the blessing (for it is the office of the law to bring men under the curse, and not to bless:) but that there might be in the world a certain people, which mig^ht have the word and testimony of Christ, out of the which, Christ also, according to the flesh, might be born; and that men being kept and shut up under the law, might sigh and groan for their deliverance through the seed of Abraham, which is Christ, which only should and could bless, that is to say, deliver all nations from sin and everlasting death. Moreover, the ceremonies commanded in the law, did foreshadow Christ. Wherefore the promise was not aboHshed either by the law, or by the ceremonies of the law; but rather by the same, as by certain seals, it was for a time con6rmed, until the letters themselves, or the writing of the testament, (to wit, the promise) irig-ht be opened, and by the preaching of the gospel might be spread abroad among all nations.
But let us suffer the law and the promise to encounter together, and then shall we see which of them is the stronger; that is t^ say, whether the promise be able to abolish the law, or the law the promise. If the law abolish the promise, then it followeth, that we by our works make God a liar, and his promise of none effect. For if the law do justify us, and deliver us from sin and death, and consequently our works and our own strength accomplish the law, then the promise made imto Abraham is utterly void and unprofitable, and so consequently God is a liar and a dissembler. For when he which promiseth, will not perform his promise, but maketh it of none effect, what doth he else but shew himself to be a liar and a dissembler? But it is impossible that the law should make God a liar, or that our works should make the promise void, nay, rather it must needs be firm, and stable for ever (for God promiseth not in vain) although we are able to keep and fulfil the law. And let us admit that all men were as holy as angels, so that they should not need the promise (Avhich notwithstanding is impossible:) yet must we think that the same promise abideth most sure and certain, or else God should be found a liar, which either hath promised in vain, or else will not, or cannot perform his promises. Therefore, like as the promise was before the law, so is it far more excellent than the law.
And God did excellently well in that he gave the promise so long before the law. Wliich he did of purpose and to this end, that it should not be said, that righteousness was given through the law, and not through the promise. For if he would that we should have been justified by the law, then would he have given the law fom* hundred and thirty years before the promise, or else together with the promise. But now at the first he speaketh not a word as concerning the law; but at length, after four hundred and thirty years, he giveth the law. In the mean while, all that time he speaketh only of his promises. Therefore the blessing and free gift of righteousness came before the law through the
1)romise: the promise therefore is far more excellent than the aw. And so the law doth not abolish the promise, but faith in the promise (whereby the believers even before Christ's time were saved) which is now published by the gospel throughout the Avhole world, destroyeth the law, so that it cannot increase sin any more, terrify sinners, or bring them into desperation, laying hold upon the promise through faith.
And in this also lieth a certain vehemency specially to be noted, that he expressly setteth down the number of four hundred and thirty years. As if he would say. Consider with yourselves how long it was between the promise given, and the law. It is plain that Abraham received the promise a long time before the law; for the law was given to the people of Israel four liundred and thirty years after. And this is an invincible argument gathered and grounded upon a certain time. And he speaketh not here of the law in geaieral, but only of the written law. As if he would say: God could not then have regard to the ceremonies and works of the law, and give righteousness to the observers thereof; for as yet the law was not given, which commandeth ceremonies, requireth works, and promises life to those that observe them, saying. The man that shall do these things, shall live in them. And although it promise such things, yet it followeth not therefore that we obtain these promises: for it saith plainly, " The man that shall do these things," &c. Now, it is certain that no man can do them. Moreover, Paul saith that the law cannot abolish the promise; there • fore that promise made unto Abraham four hundred and thirty years before the law, remaineth firm and constant. And that the matter may be better understood, I will declare the same by a similitude. If a rich man, not constrained, but of his own good will, should adopt one to be his son, whom he knoweth not, and to whom he oweth nothing, and should appoint him to be the heir of all his lands and goods, and certain years after that he hath bestowed this benefit upon him, he should lay upon him a law to do this or that: he cannot now say that he hath deserved this benefit by his own works, seeing that many years before, he asking nothing, had received the same freely and of mere fevour; so, God could not respect our works and deserts going before righteousness; for the promise and the gift of the Holy Ghost was four hundred and thirty years before the law.
Hereby it appeareth that Abraham obtained not righteousness before God through the law. For there was yet no law. If there were yet no law, then was there neither work nor merit. What then? Nothing else but the mere promise. This promise Abraham believed, and it was counted to him- for righteousness. By the self-same means then that the father obtained this promise, the children do also obtain it and retain it. So say we also at this day: Our sins were purged by the death of Christ above a thousand and five hundred years ago, when there were yet no religious orders, no canon or rule of penance, no merits of congruence and worthiness. We cannot now therefore begin to abolish the same by our own works and merits.
Thus Paul gathereth arguments of similitudes, of a certain time, and of persons, so sure and strong on every side, that no man can deny them. Let us therefore arm and fortify our consciences with such like arguments; for it helpeth us exceedingly to have them always ready in temptations. For they lead us from the law and works, to the promise and to faith; from wrath to grace; from sin to righteousness; and from death to life. Therefore these two things (as I do often repeat), to wit, the law and the promise, must be diligently distinguished. For in time, in place, and in person, and generally in all other circumstances they are separate as far asunder as heaven and earth, the beginning of the world and the latter end. Indeed they are near neighbours, for they are joined together in one man, or in one soul; but in the outward affection, and as touching their office, they ought to be separate far asunder: so that the law may have dominion over the flesh, and the promise may sweetly and comfortably reign in the conscience. When thou hast thus appointed unto them both their own proper place, then thou walkest safely between them both, in the heaven of the promise and in the earth of the law.
In spirit thou walkest in the paradise of grace and peace; in the flesh thou walkest in the earth of works and of the cross. And now the troubles which the flesh is compelled to bear shall not be hard unto thee, because of the sweetness of the promise, which comforteth and rejoiceth the heart exceedingly. But now, if thou confound and mingle these two together, and place the law in the conscience, and the promise of liberty in the flesh, then thou makest a confusion (such as was in popery:) so that thou shalt not know what the law, what the promise, what sin, or what righteousness is.
Wherefore, if thou wilt rightly divide the word of truth, thou must put a great difference between the promise and the law, as touching the inward affections and whole practice of life. It is not for nought that Paul prosecuteth this argument so diligently; for he foresaw in spirit that this mischief should creep into the church, that the word of God should be confounded: that is to say, that the promise should be mingled with the law, and so the promise should be utterly lost. For when the promise is mingled with the law, it is now made nothing else but the very law. Therefore accustom thyself to separate the promise and the law asunder, even in respect of time, that when the law cometh and accuseth thy conscience, thou mayest say, Lady law, thou comest not in season, for thou comest too soon; tarry ye until four hundred and thirty years be expired, and when they are past, then come and spare not. But if thou come then, yet shalt thou come too late. For then hath the promise prevented thee, four hundred and thirty years: to the which I assent, and sweetly repose myself in the same. Therefore I have nothing to do with thee: I hear thee not. For now I live with the believing Abraham, or, rather, since Christ is now revealed and given unto me, I live in him, who is my righteousness, who also hath abolished thee, O law. And thus let Christ be always before thine eyes, as a certain summary of all arguments for the defence of faith, against the righteousness of the flesh, against the law, and against all works and merits whatsoever.
Hitherto I have rehearsed almost all, but especially the principal arguments which the apostle Paul handleth in this epistle, for the confirmation of this doctrine of justification. Among wliich, the argument as touching the promise made unto Abraham and to the other fathers, is the weightiest, and of greatest efficacy; which Paul doth chiefly prosecute, both here and in the epistle to the Romans; the words whereof he diUgently weigheth, and moreover entreateth both of the times and persons. Also he standeth upon this word "seed," applying the same unto Christ. Finally, he declareth, by the contrary, what the law worketh: namely, that it holdeth men under the curse. And thus he fortifieth the article of christian righteousness with strong and mighty arguments. On the other side, he overthroweth the arguments of the false apostles, which they used in defence of the righteousness of the law, and turneth them upon their own heads: that is to say, whereas they contended that righteousness and life is obtained by the law, Paul sheweth that it worketh nothing but malediction and death in us. Ye contend, saith he, that the law is necessary to salvation. Have ye not read that it saith: "He that shall do these things shall live in them?" (Levit. xviii. 5.) Now, who is he that performeth and accoraplisheth them? No man living. Therefore, "as many as are of the works of the law are under the curse." (Gal. iii. 10.) And again, in another place, "The sting of death is sin, and the strength of sin is the law." (1 Cor. xv. 56.) Now folio weth the conclusion of all these arguments.
Ver. 18. For if the inheritance be of the law, it is no more by the promise, &c.
So he saith in the fourth to the Romans: " For if they which be of the law be heirs, then is faith but vain, and the promise of none effect." And it cannot otherwise be: For this distinction is plain, that the law is a thing far differing from the promise. Yea, natural reason, although it be never so blind, is compelled to confess that it is one thing to promise, and another thing to require; one thing to give, and another thing to take. The law "equireth and exacteth of us our works: the promise of the st,ed doth offer unto us the spiritual and everlasting benefits of God, and that freely for Christ's sake. Therefore we obtain the inheritance or blessing through the promise, and not through the law. For the promise saith, " In thy seed shall all nations of the earth be blessed." Therefore he that hath the law, hath not enough, because he hath not yet the blessing, without the which he is compelled to abide under the curse. The law therefore cannot justify, because the blessing is not ioined unto it. Moreover, if the inheritance were of the law, then should God be found a liar, and the promise should be in vain. Again, if the law could obtain the blessing, why did God then make this promise, "In thy seed, &c.?" Why did he not rather say: Do this, and thou shalt receive the blessing? Or else, by keeping of the law, thou mayest deserve everlasting life? This argument is grounded upon contraries: the inheritance is given by the prpmise; therefore not by the law.
It cannot he denied but that God, before the law was, gave unto Abraham the inheritance or blessing by the promise: that is to say, remission of sins, righteousness, salvation, and everlasting life, that we should be sons and heirs of God, and fellowheirs with Christ. For it is plainly said in Genesis; "In thy seed shall all nations be blessed." There the blessing is given freely, without respect of the law or works. For God gave the inheritance before Moses was born, or before any man had yet once thought of the law. Why vaunt ye then, that righteousness Cometh by the law, seeing that righteousness, life and salvation was given to your father Abraham without the law, yea, before there was any law? He that is not moved with these things is blind and obstinate. But this argument of the promise I have before handled more largely, and therefore I will but touch it by the way.
Hitherto we have heard the principal part of this epistle. Now the apostle goeth about to shew the use and office of the law, adding certain similitudes of the school-master, and of the little heir: also the allegory of the two sons of Abraham, Isaac and Ishmael, &c. Last of all he setteth forth certain precepts concerning manners.
When we teach that a man is justified without the law and works, then doth this question necessarily follow: If the law do not justify, why then was it given? Also, why doth God charge us and bm*den us with the law, if it do not justify? What is the cause that we are so hardly exercised and vexed with it, if they which work but one hour, are made equal with us that have borno the heat and burden of the day? When as that grace is once published imto us which the gospel setteth out, by-and-by ariseth this great murmuring: without which the gospel cannot be preached. The Jews had this opinion, that if they kept the law they should be justified thereby. Therefore, when they heard that the gospel was preached concerning Christ, who came into the world to save, not the righteous, but sinners, and that they should go before them into the kingdom of God, (Matt. xx. 12.) they were wonderfully offended, complaining that they had borne the heavy yoke of the law so many years with great labour, and toil, and that they were miserably vexed and oppressed with the tyranny of the law, without any profit, yea, rather, to their great hurt: again, that the Gentiles, who were idolaters, obtained grace without any labour or travel. So do our Papists murmur at this day, saying. What hath it profited us that we have lived in a cloister twenty, thirty, or forty years; that we have vowed chastity, poverty, obedience; that we have said so many psalters, and so many canonical hours, and so many masses; that we have
SO punished our bodies with fasting, prayers, chastisements, Src. if a husband, a wife, a prince, a governor, a master, a scholar, if a hireling or a drudge bearing sacks, if a wench sweeping the house, shall not only be made equal with us, but also be acceptable as better and more worthy before God than we?
This is therefore a hard question, whereunto reason cannot answer, but is greatly offended with it. Reason, after a sort, understandeth the righteousness of the law, which also it teacheth and urgeth, and imagineth that the doers of it are righteous: but it understandeth not the office and end of the law. Therefore, when it heareth this sentence of Paul (which is strange and unknown to the world) "that the law was given for transgressions," thus it judgeth: Paul abolisheth the law, for he saith that we are not justified through it; yea, he is a blasphemer against God which gave the law, when he saith, "that the law was given for transgressions." Let us live therefore as Gentiles which have no law; " yea, let us sin, and abide in sin, that grace may abomid:" also, "let us do evil that good may come thereof." This happened to the apostle Paul. And the selfsame happeneth at this day tmto us. For when the common jf** people hear, out of the gospel, that righteousness cometh by the mere grace of God, through faith only, without the law, and without works, they gather by-and-by of it, as did the Jews in times past: If the law do not justify, then let us work nothing; and this do they truly perform.
What should we then do? This impiety doth indeed very much vex us, but we cannot remedy it. For when Christ preached, he must needs hear, that he was a blasphemer and a seditious person: that is to say, that through his doctrine he deceived men, and made them rebels against Caesar. The selfsame thing happened to Paul and all the rest of the apostles. And what marvel is it if the world, in like manner, accuse us at this day? Let it accuse us, let it slander us, let it persecute us and spare us not: yet must not we therefore hold our peace, but speak freely, that afflicted consciences may be delivered out of the snares of the devil. And we must not regard the foolish and ungodly people, in that they do abuse om* doctrine: for, whether they have the law or no law, they cannot be reformed. But we must consider how afflicted consciences may be comforted, that they perish not with the multitude. If we should dissemble and hold our peace, miserable and afflicted consciences should have no comfort, which are so entangled and snared with men's laws and traditions, that they can wind themselves out by no means.
As Paul therefore, when he saw that some resisted his doctrine, and other some sought the liberty of the flesh, and thereby became worse, comforted himself after this sort: that he was an apostle of Jesus Christ, sent to preach the faith of God's elect; and that he must suffer all tlungs for the elect's sake;
that they also might obtain salvation; so we at this day do all things for the elect's sake, whom we know to be edified and comforted through our doctrine. But as for the dogs and swine, (of whom the one sort persecuteth our doctrine, and the other sort treadeth under foot the liberty which we have in Christ Jesus,) I am so offended with them, that in all my life, for their sakes, I would not utter so much as one word; but I would rather wish that these swine, together with our adversaries the dogs, were yet still subject to the Pope's tyranny, rather than that the holy name of God should be so blasphemed and evil spoken of through them.
Therefore, albeit not only the foolish and ignorant people, but they also which seem, in their own conceits, to be very wise, do argue after this sort: If the law do not justify, then is it in vain and of none effect; yet is it not therefore true. For like as this consequence is nothing worth: Money doth not justify, or make a man righteous, therefore it is unprofitable; the eyes do not justify, therefore they must be plucked out; the hands make not a man righteous, therefore they must be cut off: so is this naught also. The law doth not justify, therefore it is unprofitable: for we must attribute unto every thing his proper effect and use. We do not therefore destroy or condemn the law, because we say that it doth not justify; but we answer otherwise to this question, " To what end then serveth the l§iw?" than our adversaries do, who do wickedly and perversely counterfeit aa office and use of the law, which belongeth not unto it.
Against this abuse and forged ofl&ce of the law Ave dispute, and answer with Paul, that "the law doth not justify." But, in so saying, we affirm not that the law is unprofitable, as they do by-and-by gather. If the law do not justify (say they) then it is given in vain. No, not so. For it hath its proper office and use; but not that which the adversaries do imagine, namely, to make men righteous: butit accuseth, terrific th; and Ci)ttdeiianeth them. We say with Paul, that the law is good, if a man do rightly use it; that is to say, if he use the law as the law. If I give unto the law his proper definition, and keep it within the compass of his office and use, it is an excellent thing. But if I translate it to another use, and attribute that unto it which I should not, then do I not only pervert the law, but also the whole scripture.
Therefore Paul fighteth here against those pestilent hypocrites who could not abide tliis sentence: "The law was added for transgressions;" for they think that the office of the law is to justify. And this is the general opinion of man's reason among the sophiaters, and throughout the whole world, that righteousness is gotten through the works of the law; and reason will by no means suffer this pernicious opinion to be wrested from it, because it understandeth not the righteousness of faith. Hereof it cometh that the Papists both foolishly and wickedly do say: The <,hitrch hath the law of God, the traditions of the fathers, the decrees of councils: if it live after them, it is holy. No man shall persuade these men, that, when they keep these thing's, they please not God, but provoke his wrath. To conclude, they that trust in their own righteousness, think to pacify the wrath of God by their will-worsliip and voluntary religion. Therefore this opinion of the righteousness of the law is the sink of all evils, and the sin of sins of the whole world. For gross sins and vices may be known and so amended, or else repressed by the punishment of the magistrate. But this sin, to wit, man's opinion concerning his own righteousness, will not only be counted no sin, but also will be esteemed for a high religion and righteousness. This pestilent sin, therefore, is the mighty power of the devil over the whole world, the very head of the serpent, and the snare whereby the devil entangleth and holdeth all men captive. For naturally all men have this opinion, that they are made righteous by keeping of the law. Paul therefore, to the end he might shew the true office and use of the law, and might root out of men's hearts that false opinion concerning the righteousness thereof, answer eth to this objection. Wherefore then serveth the law, if it justify not? after this sort: It was not given to make men righteous, (saith he) but,
As things are divers and distinct, so the uses thereof are divers and distinct: therefore they may not be confounded. For if they be, there must needs be a confusion of the things also. A woman may not wear a man's apparel, nor a man a woman's attire. Let a man do the Avorks that belong to a man, and the woman the works that belong to a woman. Let every man do that which his vocation and office requLreth. Let pastors and preachers teach the word of God purely. Let magistrates govern their subjects, and let subjects obey their magistrates. Let every thing serve in his due place and order. Let the Sim shine by day; the moon and the stars by night. Let the sea give fishes; the earth grain; the woods wild beasts and trees, &c. In like manner let not the law usurp the office and use of another, that is to say, of justification; but let it leave this only to grace, to the promise, and to faith. W^* j^ then the office of the law? Transgressions; or else, (as he saith in another place) "the law entered in that sin should abound." (Rom. v. 20.) A goodly office,forsooth! "The law," saith he, "was added for transgressions;" that is to say, it was added besides and after the promise, untU Christ the seed should come, unto whom it was promised.
Here you must understand that there is a double use of the law. One is civil: for God hath ordained civil laws, yea, all laws, to punish transgressions. Every law then is given to restrain sin. If it restrain sin, then it maketh men righteous. No, nothing less. For in that I do not kill, I do not commit adultery, I do not steal, or in that I abstain from other sins, I do it not willingly, or for the love of virtue, but I fear the prison, the sword, and the hangman. These do bridle and restrain me that I sin not, as bonds and chains do restrain a lion, or a bear, that he tear and devour not every thing that he meeteth: therefore the restraining from sin is not righteousness, but rather a signSicafion of unrighteousness, For, as a mad or a Avild b'eastis bound, lest he should destroy every thing that he meeteth: even so the law doth bridle a mad and a furious man, that he sin not after his own kist. This restraint sheweth plainly enough that they which have need of the law (as all they ha\e which are without Christ) are not righteous, but rather wicked and mad men, whom it is necessary, by the bonds and prison of the law, so to bridle, that they sin not. Therefore the law justifieth not.
The first use then of the law, is to bridle the wicked. For the devil reigneth throughout the whole world, and enforceth men to all kinds of horrible wickedness. Therefore God hath ordained magistrates, parents, ministers, laws, bonds, and all civil ordinances, that if they can do no more, yet, at the least, they may bind the devil's hands, that he rage not in his bondslaves after his o^vn lust. Like as therefore they that are possessed, in whom the devil mightily reigneth, are kept in bonds and chains, lest they should hurt others: even so, in the world, which is possessed of the devil, and carried headlong into all kinds of wickedness, the magistrate is present with his bonds and chains; that is to say, with his laws, binding his hands and feet, that he run not headlong into all mischief. And, if he suffer not himself to be bridled after this sort, then he loseth his head. This civil restraint is very necessary, and appointed of God, as well for public peace, as for the preservation of all things, but especially lest the course of the gospel should be hindered by the tumult and seditions of wicked, outrageous, and proud men. But Paul entreateth not here of this civil use and ofiice of the law. It is indeed very necessary, but it justifieth not. For, as a possessed or a mad man is not therefore free from the snares of the devil, or well in his mind, because he hath his hands and his feet bound, and can do no hurt: even so, the world, although it be bridled by the law from outward wickedness and mischief, yet is it not therefore righteous, but still continueth wicked: yea, this restraint sheweth plainly that the world is wicked and outrageous, stirred up and enforced to all wickedness by his prince the devil; for, otherwise, it need not be bridled by laws that it should not sin.
Another use of the law is divine and spiritual, which is (as Paul saith) "to increase transgressions;" that is to say, to reveal unto a man his sin, his blindness, his misery, his impiety, ignorance, hatred, and contempt of God, death, hell, the judgment and deserved wrath of God. Of this use the apostle entreateth notably in the seventh to the Romans. This is altogether unknown to hypocrites, to the popish sophisters and school-divines, and to all that Avalk in the opinion of the righteousness of the law, or of their own righteousness. But to the end that God might bridle and beat down this monster, and this mad beast, (I mean, the presumption of man's righteousness and religion) which naturally maketh men proud, and puffeth them up in such sort, that they think themselves thereby to please God highly; it behoved him to send some Hercules which might set upon this monster, with all force and courage, to overthrow him, and utterly to destroy him: that is to say, he was constrained to give a law in mount Sinai, with so great majesty and with so terrible a shew, that the whole multitude was astonished, (Exod. xix. XX.)
This, as it is the proper and the principal use of the law, so is it very profitable and also most necessary. For if any be not a murderer, an adulterer, a thief, and outwardly refrain from sin, as the Pharisee did, which is mentioned in the gospel, he would swear (because he is possessed Avith the devil) that he is righteous, and therefore he conceiveth an opinion of righteousness, and presumeth of his good works and merits. Such a one God cannot otherwise mollify and humble, that he may acknowledge his misery and damnation, but by the law: for that is the hammer of death, the thundering of hell, and the lightning of God's wrath, that beateth to powder the obstinate and senseless hypocrites. Wherefore this is the proper and true use of the law, by lightning, by tempest, and by the sound of the trumpet (as in mount Sinai) to terrify, and by thundering to beat down and rent in pieces that beast which is called the opinion of righteousness. Therefore, saith God, by Jeremy the prophet, "my word is a hammer, breaking rocks." (Jer. xxiii. 29.) For as long as the opinion of righteousness abideth in man, so long there abideth also in him incomprehensible pride, presumption, security, hatred of God, contempt of his grace and mercy, ignorance of the promises and of Christ. The preaching of free remission of sins, through Christ, cannot enter into the heart of such a one, neither can he feel any taste or savour thereof; for that mighty rock and adamant wall, to wit, the opinion of righteousness, wherewith the heart is environed, doth resist it.
As therefore the opinion of righteousness is a great and a horrible monster, a rebellious, obstinate and stiiF-necked beast, so, - for the destroying and overthrowing thereof, God hath need of a mighty hammer, that is to say, the law; which then is in his proper use and office, when it accuseth and revealeth sin after this sort: Behold, thou hast transgressed all the commandments of God, &c. and so it striketh a terror uto the conscience, so that it feeleth God to be offended and ang^ry indeed, and itself to be guilty of eternal death. Here the poor afflicted sinner feeleth the intolerable burden of the law, and is beaten down even to desperation; so that now, being oppressed with great anguish and terror, he desireth death, or else seeketh to destroy himself. Wherefore the law is that hammer, that fire, that mighty strong wind, and that terrible earthquake renting the mountains, and breaking the rocks, (1 Kings xix. 11, 12, 13,) that is to say^ the proud and obstinate hypocrites. Elijah, not being able to abide these terrors of the law, which by these things are signified, covefed his face with his mantle. Notwithstanding, when the tempest ceased, of which he was a beholder, there came a soft and a gracious wind, in the which the Lord was; but it behoved that the tempest of fire, of wind, and the earthquake should pass, before the Lord should reveal himself in that gracious wind.
The terrible shew and majesty wherein God gave his law in mount Sinai, did represent the use of the law. There was in the people of Israel which came out of Egypt, a singular holi ness. They gloried and said, "We are the people of God* We will do all those things which the Lord our God hath commanded." (Exod. xix. 8.) Moreover, Moses did sanctify the people, and bade them wash their garments, refrain from their wives, and prepare themselves against the third day. There was not one of them but he was full of holiness. The third day, Moses bringeth the people out of theif tents to the mountjun into the sight of the Lord, that they might hear his voice. What followed then? When the children of Israel did behold the horrible sight of the mount smoking and burning, the black clouds and lightnings flashing up and down in this horrible darkness, and heard the sound of the trumpet blowing long and waxing louder and louder: and moreover, when they heard the thunderings and the lightnings, they were afraid, and standing afar off", they said unto Moses: " We will do all things willingly, so that the Lord speak not unto us, lest that we die, and this great fire consume us. Teach thou us, and we will hearken unto thee." (Exod. xx. 19. Deut. v. 24. xviii. 16.) I pray you, what did their purifying, their white garments, and refraining from their wives profit then? Nothing at all. There was not one of them that could abide this presence of the Lord in his majesty and glory: but all being amazed and shaken with terror, fled back as if they had been driven by the devil. " For God is a consuming fire," in whose sight no flesh is able to stand. (Deut. iv. 24.)
The law of God, therefore, hath properly and peculiarly that office which it had then in mount Sinai, when it was first given, and was first heard of them that were washed, righteous, purified, and chaste: and yet, notwithstanding, it brought that holy people into such a knowledge of their own misery, that they were thrown do%vn even to death and desperation. No purity nor holiness could then help them; but there was m them such a feeluig of then- own uncleamiess, un worthiness and sin, and of the jvidgment and wrath of God, that they fled from the sig-ht of the Lord, and could not abide to hear his voice. "What flesh was there ever," say they, " that heard the voice of the living God speaking out of the midst of the fire, and yet lived? This day have we seen that God talketh with man, and yet he liveth." (Deut. V. 26.) They speak now far otherwise than they did a little before, when they said: "we are the holy people of God, whom the Lord hath chosen for his OAvn pecidiar people, before all the nations upon the earth. We will do all things Avhich the Lord hath spoken." So it happeneth at length to all justiciaries, who being drunken with the opinion of their own righteousness, do think, when they are out of temptation, that they are beloved of God, and that God regardeth their vows, their fastings, their prayers, and their will-works, and that for the same he must give unto them a single crown in heaven. But when that thundering, lightning, fire, and that hammer which breaketh in pieces, that is to say, the law of God, cometh suddenly upon them, revealing unto them their sin, the wrath and judgment of God: then the self-same thing happeneth unto them which happened to the Jews standing at the foot of mount Sinai.
Here I admonish all such as fear God, and especially such as shall become teachers of others hereafter, that they diligently learn out of Paul to understand the true and proper use of the law: which, I fear, after our time will be trodden under foot, and utterly abolished by the enemies of the truth. For even now, while we are yet living, and employ all our diligence to set forth the office and use both of the law and the gospel, there be few, yea, even among those which will be coimted Christians, and make a profession of the gospel with us, that understand these things rightly, and as they should do. What think ye then shall come to pass when we are dead and gone? I speak nothing of the Anabaptists, of the new Arians, and such other vain spirits, Avho are no less ignorant of these matters than are *the Papists, although they talk never so much to the contrary; for they are revolted from the pure doctrine of the gospel, to laws and traditions, and therefore they teach not Christ. They brag and they swear that they seek nothing else but the glory of Christ and the salvation of their brethren, and that they teach the word of God purely: but in very deed they corrupt it and wrest it to another sense, so that they make it to sound according to their own imagination. Therefore, under the name of Christ, they teach nothing else but their own dreams; and under the name of the gospel, ceremonies and laws. They are like therefore unto themselves, and so they still continue, that is to say, monks, workers of the law, and teachers of ceremonies, saving that they devise new names, and new works.
is, and what is the true use and office thereof. And forasmuch as we teacli these things both diligently and faithfully, we do thereby plainly testify that Ave reject not the law and works, as our adversaries do falsely accuse us: but we do altogether establish the law, and require the works thereof, and we say that the law is good and profitable, but in his own proper use: which is, first, to bridle civil transgressions, and then to reveal and to increase spiritual transgressions. Wherefore the law is also a light, which sheweth and revealeth, not the grace of God, not righteousness and life; but sin, death, the wrath and judgment of God. For as, in the mount Sinai, the thundering, lightmng, the thick and dark cloud, the hill smoking and flaming, and all that terrible shew, did not rejoice nor quicken the children of Israel, but terrified and astonished them, and shewed how unable they were, with all their purity and holiness, to abide the majesty of God speaking to them out of the cloud: even so the law, when it is in his true use, doth nothing else but reveal sin, engender wrath, accuse and terrify men, so that it bringeth them to the very brink of desperation. This is the proper use of the law, smdjiere it hath an end, and it ought to go no farther.
Contrariwise, the gospel is a light which lighteneth, quickeneth, comforteth, and raiseth up fearful consciences. For it sheweth that God, for Christ's sake, is merciftd unto sinners, yea, and to such as are most unworthy, if they believe that by his death they are delivered from the curse, that is to say, from sin and everlasting death; and that through his victory, the blessing is freely given unto them; that is to say, grace, forgiveness of sins, righteousness, and everlasting life. Thus, putting a diiference between the law and the gospel, we give to them both their own proper use and office. Of this diiference between the law and the gospel, there is nothing to be found in the books of the monks, canonists, schoolmen; no, nor in the books of the ancient fathers. Augustine did somewhat understand this diiference, and shewed it. Jerom and others knew it not. Briefly, there was wonderful silence many years, as touching this diiference, in all schools and churches: and this brought men's consciences into great danger. For, unless the gospel be plainly discerned from the law, the true Christian doctrine cannot be kept sound and uncorrupt. Contrariwise, if this difference be well known, then is also the true manner of justification known, and then it is an easy matter to discern faith from works, Christ from Moses, and all politic works. For all things without Christ are the ministers of death for the punishing of the wicked. Therefore, Paul answereth to this question after this manner:
Verse 19. The law was added, because of transgressions. That is to say, that transgressions might increase, and be more known and seen. And indeed so it cometh to pass. For when sin. death, the wr«Mi and judgmpjit of God, and hell, are revealed to a man through the law, it is impossible but that lie should become impatient, murmur against God, and despise his will: for he cannot bear the judgment of God, his own death and damnation; and yet, notwithstanding, he cannot escape them. Here he must needs fall into the hatred of God, and blasphemy against God. Before, when he was out of temptation, he was a very holy man; he worshipped and praised God; he bowed his knee before God, and gave him thanks as the Pharisee did, (Luke xviii.) But now, when sin and death is revealed unto him, he wisheth that there were no God. The law therefore, of itself, bringeth a special hatred of God. And thus sin is not only revealed and known by the law, but also is increased and stirred up by the law. Therefore Paul salth, " sin, that it might appear to be sin, wrought death in me by that which was good, that sin might be out ot measure sinful by the commandment." (Rom. vii.) There he entreateth of this effect of the law very largely. Paul answereth therefore to this question, if the law do not Justify, to what end thenserveth it? Although (saithhe) it justify not, yet it is very profitable and necessary. For, first, it civilly restraineth such as are carnal, rebellious, and obstinate. Moreover, it is a glass that sheweth unto a man himself, that he is a sinner, guilty of death, and worthy of God's everlasting wrath and indignation. To what end serveth this humbling, this bruising and beating dowTi by this hammer, the law, I mean? To this end, that we may have an entrance into grace. So then the law is a minister,.tbat.preparetli the way unto grace. "For God is the God of the humble, the miserable, the afflicted, the oppressed, and the desperate, and of those that are brought even to nothing: and his nature is to exalt the humble, to feed the hungry, to give sight to the blind, to comfort the miserable, the afflicted, the bruised and broken-hearted, to justify sinners, to quicken the dead, and to save the very desperate and damned. For he is an almighty Creator, making all things of nothing. Now that pei'nicious and pestilent opinion of man's own righteousness, which will not be a sinner, unclean, miserable, and damnable, but righteous and holy, suffereth not God to come to his own natural and proper work. Therefore God must needs take this maul in hand, (the law, I mean) to drive down, to beat in pieces, and to bring to nothing this beast, with her vain confidence, wisdom, righteououess, and power, that she may so learn at the length, by her own misery and mischief, that she is utterly forlorn, lost, and damned. Here now, when the conscience is thus terrified with the law, then cometh the doctrine of the gospel and grace, which raiseth up and comforteth the same again, Baying, Christ came into the world, not to break the bruised reed, nor to quench the smoking flax; but to preach the gospel of glad tidings to the poor, to heal the broken and contrite in heai't, to preach forgiveness of sins to the captives, &* (Isaiah xlii. 3. Matt. xii. 20.)
But here lieth all the difficulty of this matter, that when a man is terrified and cast down, he may be able to raise up himself" again, and say, Now I am bruised and afflicted enough, the time of the law hath tormented and vexed me sharply enough; now is the time of grace; now is the time to hear Christ, out of whose mouth proceed the words of grace and life; now is the time to see, not the smoking and burning mount Sinai, but the mount Moria, where is the throne, the temple, the mercyseat of God, that is to say, Christ, who is the king of righteousness and peace. There will I hearken what the Lord speaketh unto me, who speaketh nothing else but peace unto his people.
Nay, the foolishness of man's heart is so great, that, in this conflict of conscience, when the law hath done his office, and exercised his true ministry, he doth not only not lay hold upon the doctrine of grace, which promisethmost assuredly the forgiveness of sins, for Christ's sake, but seeketh and procureth to himself more laws, to satisfy and quiet his conscience. If 1 live, saith he, I will amend my life. I will do this: I will do that. Here, except thou do quite the contrary; that is to say, except thou send Moses away, with his law, to those that are secure, proud, and obstinate, and in these terrors and in this anguish lay hold upon Christ, who was crucified and died for thy sins, look for no salvation.
So the law with his office helpeth by occasion to justification, in that it driveth a man to the promise of grace, and maketh the same sweet and comfortable unto him. Wherefore we do not abrogate the law, but we shew the true office of the law; to wit, that it is a true and a profitable minister, which driveth a man to Christ. Therefore, after the law hath humbled thee, terrified thee, and utterly beaten thee dowm, so that now thou art at the very brink of desperation, see that thou learn how to use the law rightly; for the office and use of it is not only to reveal sin and the wrath of God, but also to drive men unto Christ. This use of the law the Holy Ghost only setteth forth ill the gospel, where he witnesseth that God is present unto the afflicted and broken-hearted. Wherefore, if thou be bruised with this hammer, use not this bruising perversely, so that thou load thyself with more laws, but hear Christ, saying, " Come unto me, all ye that labour and are heavy laden, and I will refresh you." (Matt. xi. 28.) When the law so oppresseth thee, that all things seem to be utterly desperate, and thereby driveth thee unto Christ, to seek help and succour at his hands, then is the law in his true use; and, through the gospel, it helpeth to justification. And this is the best and most perfect use of the law.
Wherefore Paul here beginneth afresh to entreat of the law, and defineth what it is, taking occasion of that which he said before; to wit, that the law justifieth not. For reason, hearing this, by-and-by doth thus infer: then God gave the law in vain.
It was necessary, therefore, to seek how to define the law truly, and to shew what the law is, and how it ought to be understood, that it be not taken more largely or more straitly than it should be. There is no law (saith he) that is of itself necessary to justification. Therefore, when we reason as touching righteousness, life, and everlasting salvation, the law must be utterly removed out of our sight, as if it had never been, or never should be, but as though it were nothing at all. For, in the matter of justification, no man can remove the law far enough out of his sight, or behold the only promise of God sufficiently, and as he should do. Therefore I said before that the law and the promise must be separate far asunder, as touching the inward affections and the inward man; albeit, indeed, they are nearly joined together.
Verse 19. Until the seed came unto the which the promise was made.
Paul maketh not the law perpetual, but he saith that it was given, and added to the promises for transgressions; that is to say, to restrain them civilly, but especially to reveal and to increase them spiritually, and that not continually, but for a time. Here it is necessary to know how long the power and the tyranny of the law ought to endure, which discovereth sin, sheweth unto us what we are, and revealeth the wrath of God. They whose hearts are touched with an imvard feeling of these matters, should suddenly perish, if they should not receive comfort. Therefore, if the days of the law should not be shortened, no man should be saved. A time therefore must be set, and bounds limited to the law, beyond which it may not reign. How longthen ought the dominion of the law to endure? Until the seed come; to wit, that seed, of which it is written, " In thy seed shall all the nations of the earth be blessed." The tyranny of the law then must so long continue until the fulness of the time, and until that seed of the blessing come; not to the end that the law should bring this seed or give righteousness, but that it should civiUy restrain the rebellious and obstinate, and shut them up, as it were, in prison; and then spiritually should reprove them of sin, hmnble them, and terrify them; and, when they are thus humbled and beaten down, it should constrain them to look up to that blessed seed.
We may understand the continuance of the law both according to the letter and also spiritually; according to the letter thus, that the law continueth mitil the time of grace. " The law and the prophets," saith Christ, " prophesied until John. From the time of John, until this day, the kingdom of heaven suffereth violence, and the violent take it by force." (Matt. xi. 12, 13.) In this time Christ was baptized, and began to preach; at what time also, after the letter, the law, and all the ceremonies of Moses ceased.
Spiritually the law may be thus understood: that it ought not to reign in the conscience any longer than to the appointed time of this blessed seed. When the law sheweth unto me my sin, terrifieth me, and revealeth the law and judgment of God, so that I begin to tremble and to despair, there hath the law his bounds, his time and his end limited, so that he noAv ceaseth to exercise his tyranny any more. For when he hath done his office sufficiently, he hath revealed the wrath of God, and terrified enough. Here we must say, Now leave off, law; thou hast done enough; thou hast terrified and tormented me enough. " All thy floods have run over me, and thy terrors have troubled me. Lord, turn not away thy face in thy wrath from thy servant; rebuke me not, I beseech thee, in thine anger," &c. (Ps. xlii. 7. Ixix. 17. vi. 1.) Wlien these terrors and troubles come, then is the time and the hour of the blessed seed come. Let the law then give place; which indeed is added to reveal and to increase transgressions, and yet no longer, but until that blessed seed be come. Wlien that is come, then let the law leave off, to reveal sin and to terrify any more, and let him deliver up his kingdom to another; that is to say, to the blessed seed, which is Christ: who hath gracious lips, wherewith he accuseth and terrifieth not, but speaketh of far better things than doth the law; namely, of grace, peace, forgiveness of sins, victory over sin, death, the devil, and damnation, gotten by his death and passion, unto all believers.
Paul therefore sheweth by these words: " Until the seed should come, unto whom the blessing was promised," how long the law should endure literally and spiritually. According to the letter, it ceased after the blessed seed came into the world, taking upon him our flesh, giving the Holy Ghost, and writing a new law in our hearts. But the spiritual time of the law doth not end at once, but continueth fast rooted in the conscience. Therefore it is a hard matter for a man which is exercised with the spiritual use of the law, to see the end of the law. For in these terrors and feeling of sin, the mind cannot conceive this hope, that God is merciful, and that he will forgive sins, for Christ's sake; but it judgeth only that God is angry with sinners, and that he accuseth and condemneth them. If faith come not here to raise up again the troubled and afilicted conscience, or else, according to that saying of Christ, "M^iere two or three are gathered together in my name," &c. (Matt, xviii. 20.) there be some faithfiil brother at hand that may comfort him, by the word of God, which is so oppressed and beaten down by the law, desperation and death must needs follow. Therefore it is a perilous thing for a man to be alone. " Woe be to him that is alone," (saith the preacher) " for when he falleth, he hath none to raise him up," (Eccles. iv. 10.) Wherefore they that ordained that cursed monkish and solitary life, gave occasion to many thousands to despair. If a man should separate himself from the company of others for a day or two, to be occupied 'm prayer, (as we read of Christ, that sometime he went aside alone into the mount, and by night continued in prayer,) there were no danger therein. (Matt. xxvi. 39. Luke xxii. 41.) But when they constrained men continually to live a solitary life, it was a device of the devil himself. For when a man is tempted and is alone, he is not able to raise up himself, no, not in the least temptation that can be.
This is a little digression from his purpose, which he neither declareth nor finisheth, but only toucheth it by the way, and so proceedeth. For he returneth incontinent to his purpose, when lie saith, " What, is the law then contrary to tlie promises of God?" Now, this was the occasion of his digression. He fell into this difference between the law and the gospel: that the law, added to the promises, did differ fi-om the gospel, not only in respect of the time, l)ut also of the author and the efficient cause thereof. For the law was delivered by the angels, (Heb. i.) but the gospel by the Lord himself. Wherefore the gospel is far more excellent than the law; for the law is the voice of the servants, but the gospel is the voice of the Lord himself. Therefore, to abase and to diminish the authority of the law, and to exalt and magnify the gospel, he saith that the law was a doctrine given to continue but for a small time, (for it endured but only until the fulness of the promise, that is to say, until the blessed seed came which fulfilled the promise:) but the gospel was for ever. For all the faithful have had always one and the self-same gospel from the beginning of the world, and by that they were saved. The law, therefore, is far inferior to the gospel, because it was ordained by the angels, which are but servants, and endured but for a short time, whereas the gospel was ordained by the Lord himself, to continue for ever. (Heb. i.) For it was promised before all worlds. (Tit. i.)
Moreover, the word of the law was not only ordained by the angels being but servants, but also by another servant far inferior to the angels, namely, by a man; that is, (as here he saith) by the hand of a mediator, that is to say, Moses. Now, Christ is not a servant, but the Lord himself. He is not a mediator between God and man, according to the law, as Moses was; but he is a mediator of a better testament. The law therefore was ordained by angels as servants. For Moses and the people heard God speaking in the mount Sinai; that is to say, they heard the angels speaking in the person of God. Therefore Stephen, in the seventh chapter of the Acts, saith, «' Ye have received the law by the ministry of angels, and ye have not regarded it.'* Also the text in the third of Exodus sheweth plainly that the angel appeared unto Moses in a flame of fire, and spake unto him from the midst of the bush.
Paul therefore signifieth that Christ is a mediator of a far better testament than Moses. And here he alludeth to that history in Moses concerning- the giving of the law, Avhich saith that Moses led the people out of their tents to meet with God, and that he placed them at the foot of the mount Sinai. There was a heavy and a horrible sight. The whole mount was on a flame of fire. When the people saw this, they began to tremble; for they thought that they should have been suddenly destroyed in this fearful tempest. Because therefore they could not abide the law sounding so horribly out of mount Sinai, (for that terrifying voice of the law would have killed the people,) they said unto Moses, their mediator, " Come thou hither, and hear what the Lord saith, and speak thou unto us." And he answered, " I myself," saith he, "was a mediator, and one that stood between God and you," &c. By these places it is plain enough that Moses was appointed a mediator between the people and the law speaking.
Wherefore Paul by this history goeth about to declare, that it is impossible that righteousness should come by the law. As if he should say, How can the law justify, seeing the whole people of Israel, being purified and sanctified, yea, and Moses himself, the mediator between God and the people, were afraid, and trembled at the voice of the law? as it is said in the epistle to the Hebrews, " Here was nothing but fear and trembling." But what righteousness and holiness is this, not to be able to bear, yea, not to be able or willing to hear the law, but to fly from it, and so to hate it, that it is impossible to hate and abhor any thing more in the whole world? As the history most plainly testifieth that the people, when they heard the law, did hate nothing more than the law, and rather wished death, than to hear the law.
So, when sin is discovered, as it were, by certain bright beams which the law striketh into the heart, there is nothing more odious and more intolerable to man than the law is. Here he would rather chuse death, than be constrained to bear these terrors of the law, never so little a time; which is a most certain token that the law justifieth not. For if the law did justify, then, no doubt, men would love it; they would delight and take pleasure in it, and would embrace it with hearty good-will. But where is this good- will? No where; neither in Moses, nor in the whole people, for they were all astonished and fled back. And how doth a man love that which he flieth? Or how delighteth he in that which he deadly hateth?
Wherefore this flight sheweth a deadly hatred of man's heart against the law, and so consequently ag-ainst God himself, the author of the law. And if there were no other argument to prove that righteousness cometh not by the law, this one history were enough, which Paul setteth out in these few words: " In the hand of a mediator." As though he would say, Do ye not remember that your fathers were so far unable to hear the law, that they had need of Moses to be their mediator? And when he was appointed to that office, they were so far from lovmg of the law, that they, by a fearful flight, together with their mediator, shewed themselves to hate the same, as the epistle to the Hebrews witnesseth; and if they could, they would have gone even through an iron mountain back again into Egypt. But they were enclosed round about, so that they had no way to escape. Therefore they cry unto Moses: " Speak thou unto us; for if we hear the voice of the Lord our God any more, we shall die," (Exod. xx. 19. Deut. v. 25.) Now therefore, if they be not able to hear the law, how should they be able to accomplish it?
Wherefore, if the people that were under the law, were constrained by necessity to have a mediator, it followeth, by an infallible consequence, that the law justifieth them not. What did it then? Even the same thing that Paul saith: " The law is added that sin might aboimd." (Rom. v. 20.) The law, therefore, was a light and a sun, which struck his beams into the hearts of the children of Israel, whereby it terrified them, and struck into them such a fear of God, that they hated both the law and the author thereof, which is a horrible impiety. Would ye now say that these men were righteous? They are righteous which hear the law, and with a good-will embrace the same and delight therein. But the history of giving the law witnesseth that all men in the whole world, be they never so holy, (especially seeing that they which were purified and sanctified could not hear the law,) do hate and abhor the law, and wish that the law were not. Therefore it is impossible that men should be justified by the law; nay, it hath a clean contrary effect.
Although Paul (as I have said) doth but only touch this place by the way, and doth not thoroughly weigh it, nor fully finish the same, yet he that shall diligently and attentively read it, may easily understand that he speaketh very well of both mediators; that is to say, of Moses and of Christ, and compareth the one with the other, as hereafter Ave will declare. If he would have prosecuted this matter more largely, this only place would have ministered unto him an argument and occasion plentifid enough to write a new epistle: and that history also in the nineteenth and twentieth of Exodus, concerning the giving of the law, would minister matter enough to write a new volume, although it were read but slightly, and without affection; albeit it may seem to be very barren to those which know not the true office and use of the law, if it be compared with other holy histories.
Hereby we may see that if all the woi'ld had stood at the mount, as the people of Israel did, they would have hated the law, and would have fled from it, as they did. The whole world, therefore, is an enemy to the law, and hateth it most deadly; but the law is holy, righteous, and good, and is the perfect rule of the will of God. How then can he be righteous* which doth not only abhor and detest the law, and fly from it, but, moreover, is an enemy of God, who is the author of the law? And true it is that the flesh can do no otherwise, as Paul witnesseth, Rom. viii. "The wisdom of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can it be." Therefore it is an extreme madness so to hate God and his law, that thou canst not abide to hear it; and yet, notwithstanding, to afiirm that we are made righteous thereby.
Wherefore the sophisters and school-divines are stark blind, and understand nothing at all of this doctrine. They look only upon the outward vizor of the law, thinking. that it is accomplished by civil works, and that they are righteous before God, which do the same externally, not considering the true and spiritual effect thereof: which is not to justify, and to quiet and pacify afflicted consciences, but to increase sin, to terrify the conscience, and to engender wrath. They being ignorant of this, do vaunt that man hath a good will, and a right judgment of reason to do the law of God. But whether this be true or no, ask the people of the law, with their mediator, who heard the voice of the law in the mount Sinai. Ask David himself, who, as often as he complaineth in the Psalms that he was cast from the face of God, that he was even in hell, and that he was terrified and oppressed with the greatness of his sin, with the wrath and judgment of God, set not sacrifices, nor yet the law itself, against these mighty tyrants, but was raised up and comforted by the only free mercy of God. Therefore the law justifieth not.
If the law should serve mine affections, that is to say, if it should approve mine hj^ocrisy, mine opmion and confidence of mine Own righteousness: if it should say that, without the mercy of God and faith in Christ, through the help of it alone (as all the world naturally judgeth of the law) I might be justified before God: and, moreover, if it should say that God is pacified and overcome by works, and is bound to reward the doers thereof, that so, having no need of God, I might be a God unto myself, and merit grace by my works, and setting my Saviom- Christ apart, might save myself by my own merits: if, I say, the law should thus serve mine affections, then should it be sweet, delectable, and pleasant indeed; so well can reason flatter itself. Notwithstanding this should no longer continue, but until the law should come to his own use and office; then should it appear that reason cannot suffer those bright beams of the law. There some Moses must needs come between as a media tor, and yet notwithstanding without any fruit, as I will declare hereafter.