Martin Luther on Galatians 3:19

Verſe. 19. VVherfore then ſerueth the lavve? When we teach yt a man is iuſtified wtout the law and works, then doth this queſtion neceſſarily folow: If ye law doe not iuſtifie, why then was it geuen? Alſo: Why doth God charge vs and burden vs with the lawe, if it doe not iuſtifie? What is the cauſe that we are ſo hardly exerciſed and vexed wt it, if they which worke but one hower are made equal wt vs, which haue borne the heate & burden of the day? When as that grace is once publiſhed vnto vs which the Goſpell ſetteth out,The murmuring of the Ievves againſt the doctrine of Paule, for the ſtablishīg of faith. Math. 21.31. by and by ariſeth this great murmuring: without the which the Goſpell can not be preached. The Iewes had this opinion, that if they kepte the lawe, they ſhould be iuſtified therby. Therefore when they heard that the Goſpell was preached concerning Chriſt, who came into the world to ſaue, not the righteous, but ſinners, & that they ſhould goe before them into the kingdom of God, they were wonderfully offended, complaining that they had borne the heauy yoke of the lawe ſo many yeares with great labour and toyle, and that they were miſerably vexed and oppreſſed with the tyrannie of the law, without any profit, yea rather to their great hurt: Againe, that the Gentiles who were Idolaters, obteined grace wtout any labour or trauell.The murmuring of the Papiſtes againſt the goſpell. So doe our Papiſts murmur at this day, ſaying: What hath it profited vs that we haue liued in a Cloiſter twentie, thirtie, or fortie yeares: that we haue vowed chaſtitie, pouertie, obedience: that we haue ſayd ſo many Pſalters, and ſo many Canonical Howers, & ſo many Maſſes: that we haue ſo puniſhed our bodies with faſting, prayers, chaſtiſements. &c. if a huſband, a wife, a Prince, a gouernour, a maſter, a ſcholer: if an hireling or a drudge bearing ſackes, if a wench ſweeping the houſe ſhall not onely be made equall with vs, but alſo be accepted as better and more worthy before God then we? This is therfore an hard queſtion, wherewith reaſon is ſtricken dumme, and can not aunſwere, but is greatly offended with it. Reaſon after a ſorte vnderſtandeth the righteouſnes of the lawe,The iudgemēt of reaſon, concerning the doctrine of the Goſpell, vvhich teacheth that the lavve vvas geuen for tranſgreſſiōs. Galat. 3.19. Rom. 2.14. Rom. 6.1. Rom. 3.8. which alſo it teacheth and vrgeth, and imagineth that the doers of it are righteous: but it vnderſtandeth not the office and ende of the law. Therfore when it heareth this ſentence of Paule, which is ſtraunge and vnknowne to the world: That the lavve vvas geuen for tranſgreſsions, thus it iudgeth: Paule aboliſheth the lawe, for he ſayth, that we are not iuſtified through it: Yea he is a blaſphemer againſt God which gaue the lawe, whē he ſayth: that the lavve vvas geuen for tranſgreſsions. Let vs liue therfore as Gentiles which haue no lawe. Yea, let vs ſinne & abide in ſinne, that grace may abounde: Alſo, let vs doe euill, that good may come therof. This happened to the Apoſtle Paule: and the ſelfe ſame happeneth at this day vnto vs. For when the common people heare out of the Goſpell, that righteouſnes cometh by the mere grace of God through Faith onely, without the law and without workes, they gather by and by of it, as did the Iewes in times paſt: If the lawe doe not iuſtifie, then let vs worke nothing: and ſurely they performe this excellently well. What ſhould we then doe? This impietie doth in deede very much vexe vs, but we can not remedie it. For when Chriſte preacheth, he muſt nedes heare,Chriſt is iudged to be a blaſphemer, and a ſeditious perſon. that he was a blaſphemer and a ſeditious perſon: that is to ſay, that through his doctrine he deceaued men, and made them rebelles againſt Caeſar. The ſelfe ſame thing happened to Paule and all the reſt of the Apoſtles. And what maruell is it if the world in like maner accuſe vs at this day? Let it accuſe vs, let it ſclaunder vs, let it perſecute vs and ſpare not: yet muſt not we therefore hold our peace, but ſpeake freely, to the ende that afflicted conſciences may be deliuered out of the ſnares of the Deuill. And we muſt not regarde the fooliſh and vngodly people in that they do abuſe our doctrine: for whether they haue a law or no lawe, they can not be reformed. But we muſt conſider how afflicted conſciences may be comforted, that they peariſh not with the multitude. If we ſhould diſſemble and holde our peace, pore afflicted conſciences ſhould haue no conſolation, which are ſo entangled and ſnared with mens lawes and traditiōs, that they can wind them ſelues out by no meanes. As Paule therefore ſeeing ſome to ſet themſelues againſt his doctrine, and others ſome to ſeeke the libertie of the fleſh and therby to be made worſe, comforted him ſelfe after this ſort, that he was an Apoſtle of Ieſus Chriſt ſent to preach the Faith of Gods elect, and yt he muſt ſuffer all things for the elects ſake,All things are to be done for the elects ſake to the end yt they alſo might obtaine ſaluation: euen ſo we at this day do al things for the elects ſake, whom we know to be edified & comforted through our doctrine. But as for ye dogges & ſwine (of whom the one ſort doth perſecute our doctrine,Dogges. Hogges. and the other ſort doth tread vnder foote yt libertie which we haue in Chriſt Ieſus) I am ſo offended with them, that in all my life for their ſakes I would not vtter ſo much as one word: but I would rather wiſh that theſe hogges, together with our aduerſaries the dogges, were yet ſtill ſubiect to the Popes tyrannie, rather then that the holy name of God ſhould be ſo blaſphemed and euill ſpoken of through them. Therfore, albeit not onely the fooliſh & ignorant people, but they alſo which ſeeme in their owne conceits to be very wiſe, do argue after this ſort: If ye law do not iuſtifie, then is it in vaine & vnprofitable,The lavv iuſtifieth not, therfore it is vnprofitable, is a naughtie conſequence. yet is it not therfore true. For like as this conſequence is nothing worth: Money doth not iuſtifie or make a mā righteous, therfore it is vnprofitable: the eyes do not iuſtifie, therfore they muſt be plucked out: the hands make not a mā righteous therfore they muſt be cut of: ſo is this naught alſo: The lawe dothe not iuſtify, therfore it is vnprofitable: for we muſt attribute vnto euery thinge his proper effect and vſe. We doe not therfore deſtroy & condemne the lawe bicauſe we ſay yt it doth not iuſtifie: but we anſwere otherwiſe to this queſtion: To vvhat end then ſerueth the lavv? then our aduerſaries doe, who doe wickedly and peruerſely counterfet an office & vſe of ye law which belongeth not vnto it. Againſt this abuſe and forged office of the lawe we diſpute and aunſwer with Paule, that the law doth not iuſtifie. But in ſo ſaying, we affirme not that the lawe is vnprofitable, as they doe by and by gather: If the law doe not iuſtifie (ſay they) then is it geuē in vaine. No not ſo. For it hath his proper office & vſe,The proper office and vſe of the lavve. but not that which the aduerſaries do imagin, namely, to make mē righteous: but it accuſeth, terrifieth, and condemneth them. We ſay with Paule that the lawe is good, if a man doe rightly vſe it:VVhen the lavve is good. that is to ſay, if he vſe the law as the law. If I geue vnto the lawe his proper definition, and keepe it within the compaſſe of his office and vſe, it is an excellent thing: But if I tranſlate it to an other vſe, and attribute that vnto it which I ſhould not, then doe I not onely peruert the law, but alſo the whole Scripture. Therfore Paule fighteth here againſt thoſe peſtilent hypocrites, who could not abide this ſentence: The lavve vvas added for tranſgreſsions. For they thinke that the office of the lawe is to iuſtifie. And this is the generall opinion of mans reaſon amōg the Sophiſters,Al men do naturally iudge that the lavve doth iuſtifie. and throughout the whole world, that righteouſnes is gotten through the workes of the lawe. And reaſon will by no meanes ſuffer this pernicious opinion to be wreſted from it, becauſe it vnderſtandeth not the righteouſnes of Faith. Hereof it cometh that the Papiſts both fooliſhly and wickedly do ſay: The Church hath the lawe of God, the traditions of the Fathers, the decrees of Councels: If it liue after them, it is holy.Reaſon is ignoraunt of the righteouſnes of faith. No man ſhal perſwade theſe men, that when they keepe theſe things, they pleaſe not God, but prouoke his wrath. To conclude, they that truſt in their owne righteouſnes, thinke to pacifie the wrath of God by their wilworſhip and voluntary religion. Therefore this opinion of the righteouſnes of the lawe is the ſinke of all euils, and the ſinne of ſinnes of the whole world.The opinion of the righteouſnes of the lavv moſt pernitious. For groſſe ſinnes and vices may be knowen and ſo amended, or elſe repreſſed by the puniſhment of the Magiſtrate. But this ſinne, to witte, mannes opinion concerning his owne righteouſnes, will not onely not be counted ſinne, but alſo will be eſtemed for an high religion and righteouſnes. This peſtilent ſinne therefore is the moſt high and ſoueraigne power of the Deuill ouer the whole world,VVhat the great ſoueraigntie of the Deuill is throughout the vvhole vvorld. the very head of the Serpent, and the ſnare wherby the Deuill entangleth and holdeth all men captiue. For naturally all men haue this opinion, that they are made righteous by keeping of the lawe. Paule therefore, to the ende he might ſhewe the true office and vſe of the lawe, and might roote out of mens heartes that falſe opinion concerning the righteouſnes thereof, aunſwereth to this obiection: Wherfore then ſerueth the lawe if it iuſtifie not? after this ſorte: It was not geuen to make men righteous (ſayth he) but,

Verſe. 19. It vvas added becauſe of tranſgreſsions. As things are diuers and diſtinct:As all things are diſtinct, ſo are the vſes of things. ſo the vſes thereof are diuers and diſtinct: Therfore they may not be confoūded. For if they be, there muſt needes be a confuſion of the things alſo. A woman may not weare a mans apparel, nor a man a womans attire. Let a man doe the works that belong to a man, and a woman the works that belong to a womā. Let euery man doe that, which his vocation and office requireth. Let Paſtors and Preachers teach the worde of God purely. Let Magiſtrates gouerne their ſubiectes, & let ſubiects obey their Magiſtrates. Let euery thing ſerue in his due place and order.Euery creature ſerueth in his order and place. Let the Sunne ſhine by day, the Moone and the Starres by night: let the ſea geue fiſhes, the earth graine, the woodes wilde beaſtes and trees. &c. In like maner let not the lawe vſurpe the office and vſe of an other: that is to ſay, of Iuſtification: but let it leaue this onely to grace, to the promiſe, and to Faith. What is then the office of the lawe? Tranſgreſſion, or elſe (as he ſayth in another place), The lavve entred in, that ſinne should abound. The office of the lavve. Rom. 5.20 A goodly office forſoth. The lavve (ſayth he) vvas added for tranſgreſsions: that is to ſay, it was added beſides and after the promiſe, vntil Chriſt the Seede ſhould come vnto whom it was promiſed. Of the double vſe of the lawe. Here ye muſt vnderſtand that there is a double vſe of the law.The vſe of politike lavves. One is Ciuill: For God hath ordained Ciuil lawes, yea all lawes to puniſh tranſgreſſions. Euery lawe then is geuen to reſtraine ſinne.An obiection. If it reſtraine ſinne, then it maketh men righteous. No, nothing leſſe. For in that I doe not kill, I doe not commit adulterie, I doe not ſteale,All lavves are geuen to bridle tranſgreſſions. or in that I abſtaine from other ſinnes, I doe it not willingly or for the loue of vertue, but I feare the priſon, the ſword, and the hangman. Theſe do bridle and reſtraine me that I ſinne not, as bondes & chaines reſtraine a Lion or a Beare, that he teare and deuoure not euery thing that he meeteth. Therfore the reſtraining from ſinne is not righteouſnes, but rather a ſignificatiō of vnrighteouſnes. For as a madde or a wild beaſt is bound leſt he ſhould deſtroy euery thing that he meeteth: euen ſo the lawe doth bridle a madde and furious man, that he ſinne not after his owne luſt. This reſtrainte ſheweth plainly enough yt they which haue neede of ye law (as al they haue which are without Chriſt) are not righteous, but rather wicked & mad men, whom it is neceſſary by ye bonds & priſō of ye law ſo to bridle yt they ſinne not. Therfore ye law iuſtifieth not. The firſt vſe then of the law is, to bridle the wicked. For the Deuil raigneth throughout the whole world,The povver of the Deuil. and enforceth men to all kindes of horrible wickednes. Therefore God hath ordained Magiſtrates, parentes,God hath ordayned Magiſtrates, parents, lavves, &c. that ſinnes might be brideled. Miniſters, lawes, bonds, and all ciuill ordinaunces, that if they can doe no more, yet at ye leaſt they may binde the Deuils hands, yt he rage not in his bondſlaues after his owne luſt. Like as therfore they that are poſſeſſed, in whom the Deuill mightely raigneth, are kept in bondes and chaines leſt they ſhould hurte other: euen ſo in the worlde, which is poſſeſſed of the Deuill and caried headlong into all kindes of wickednes, the Magiſtrate is preſent with his bondes and chaines: yt is to ſay, with his lawes, binding his handes and feete that he runne not headlong into all miſchiefe. And if he ſuffer not him ſelfe to be brideled after this ſorte, then he loſeth his head. This ciuill reſtrainte is very neceſſary and appointed of God, as wel for publike peace, as alſo for the preſeruation of all thinges, but ſpecially leſt the courſe of the Goſpell ſhoulde be hindered by the tumultes and ſeditions of wicked, outragious & proud mē. But Paule entreateth not here of this ciuil vſe and office of the law. It is in deede very neceſſary, but it iuſtifieth not. For as a poſſeſſed or madde man is not therefore free from the ſnares of the Deuill or well in his minde, becauſe he hath his handes and his feete bound and can do no hurt: euen ſo the world, although it be brideled by the law from outward wickednes and miſchiefe, yet is it not therefore righteous, but ſtill continueth wicked: yea this reſtrainte ſheweth plainely that the world is wicked and outragious, ſtirred vp and enforced to all wickednes by his Prince the Deuill: for otherwiſe it neede not to be brideled by lawes that it ſhould not ſinne. The ſpirituall vſe of the lavvAn other vſe of the law is diuine and ſpirituall, which is (as Paule ſaith) to encreaſe tranſgreſſions: that is to ſay, to reueale vnto a man his ſinne, his blindnes, his miſery, his impietie, ignoraunce, hatred and contempt of God, death, hel, the iudgment and deſerued wrath of God. Of this vſe the Apoſtle entreateth notably in the. 7. to the Romaines. This is altogether vnknowne to hypocrites,The ſpirituall vſe of the lavv vnknovven to reaſon. to the popiſh Sophiſters and Scholediuines, and to all that walke in the opinion of the righteouſnes of the law, or of their owne righteouſnes. But to the ende that God might bridle and beate downe this monſter and this madde beaſte (I meane the preſumption of mans owne righteouſnes and religion) which naturally maketh mē proud, and puffeth them vppe in ſuch ſort, that they thinke them ſelues thereby to pleaſe God highly: it behoued him to ſend ſomeHercules vvas a mighty Champion, vvhich ſtevve the great monſter Hydra (as the Poetes faine) vvhich had a hundred neckes vvith ſerpēts heads. Hercules which might ſet vppon this monſter with all force and courage to ouerthrowe him, and vtterly to deſtroy him: that is to ſay, he was conſtrained to geue a lawe in Mount Sina, with ſo great Maieſtie and with ſo terrible a ſhewe, that the whole multitude was aſtoniſhed. Exod. 19. & 20. This, as it is the proper and the principall vſe of the lawe: ſo is it very profitable and alſo moſt neceſſary. For if any be not a murtherer, an adulterer, a theefe, and outwardly refraine from ſinne, as the Phariſey did which is mentioned in the Goſpell, he would ſweare (becauſe he is poſſeſſed with the Deuill) that he is righteous, and therefore he conceaueth an opinion of righteouſnes, and preſumeth of his good workes and merites. Such a one God can not otherwiſe mollifie and humble, that he may acknowledge his miſerie and damnation,Hypocrites are feated and humbled by the lavve. but by the lawe. For that is the hammer of death, the thundring of hell, and lightning of Gods wrath, that beateth to pouder the obſtinate and ſenſeles hypocrites. Wherefore this is the proper and true vſe of the lawe, by lightning, by tempeſt & by the ſound of the trumpe (as in the Mount Sina) to terrifie, and by thundering to beate downe and rent in peeces this beaſt which is called the opinion of righteouſnes. Ierem. 13.[illegible: 2 letters]. The opinion of righteouſnes hovv pernicious it is. Therefore ſayeth God by Ieremie his Prophet: My vvorde is a hammer breaking rockes. For as long as the opinion of righteouſnes abideth in man, ſo long there abideth alſo in him incomprehenſible pride, preſumption, ſecuritie, hatred of God, contempt of grace and mercie, ignorance of the promiſes, and of Chriſte. The preaching of free remiſſion of ſinnes through Chriſt, can not enter in to the heart of ſuch a one, neither can he feele any taſte or ſauour thereof. For that mightie rocke and adamant wall: to witte, the opinion of righteouſnes, wherwith the heart is enuironed, doth reſiſt it. As therefore the opinion of righteouſnes is a great and an horrible monſter, a rebellious, obſtinate, and ſtiffenecked beaſt:The opinion of righteouſnes an horrible monſter. ſo for the deſtroying and ouerthrowing thereof, God hath neede of a mightie hammer, that is to ſay, the lawe: which then is in his proper vſe and office when it accuſeth and diſcouereth ſinne after this ſort: Beholde, thou haſt tranſgreſſed all the commaundementes of God. &c: and ſo it ſtriketh a terrour into the conſcience, ſo that it feeleth God to be offended and angrie in deede, and it ſelfe to be giltie of eternall death. Here the pore afflicted ſinner feeleth the intolerable burden of the lawe, and is beaten downe euen to deſperation, ſo that now being oppreſſed with great anguiſh and terrour, he deſireth death, or elſe ſeeketh to deſtroy him ſelfe.The proper office of the lavve. Wherefore the lawe is that hammer, that fier, that mightie ſtrong winde, and that terrible earthquake renting the mountaines, & breaking the rocks, that is to ſay, the proud and obſtinate hypocrites. Elias, 3. Reg. 19.11.12.13. not being able to abide theſe terrours of the law, which by theſe things are ſignified, couered his head with his mantell. Notwithſtanding when that tempeſt ceaſed, of which he was a beholder, there came a ſoft and a gracious wind, in the which the Lord was. But it behoued that the tempeſt of fire, of winde, and the earthquake ſhould paſſe, before the Lord ſhould reueale him ſelfe in that gracious winde. This terrible ſhewe and maieſtie wherin God gaue his lawe in Mount Sina, did repreſent the vſe of the lawe. There was in the people of Iſrael which came out of Egypt, a ſingular holines. They gloried and ſaid: Exod. 19.20. VVe are the people of God: vve vvil doe all thoſe things vvhich the Lord our God hath commaunded. Moreouer, Moiſes did ſanctifie the people, and badde them waſh their garments, refraine frō their wiues, and prepare them ſelues againſt the third day. There was not one of them but he was full of holine[illegible: 3 letters] The third day Moiſes bringeth the people out of their tentes to t[illegible: 1 letter] t[illegible: 2 letters] [illegible: 2 letters]rtaine into the ſight of the Lord, that they might heare his voice. W[illegible: 2 letters] [illegible: 2 letters]owed then? When the children of Iſraell did ſee the horrible ſhew of the Mount ſmoking and burning,The children of Iſrael could not abide the voice of God ſpeaking out of the fire. the blacke cloudes and the lightnings flaſhing vppe and downe in this horrible darknes, & heard the ſound of the trūpet blowing long, and waxing lowder and lowder: and moreouer when they heard the thundrings and lightnings, they were afraid, and ſtanding a farre of,Exod. 20.19. Deut. 5.24.18.16. they ſay vnto Moiſes: VVe vvill doe all things vvillingly, ſo that the Lord ſpeake not vnto vs, leſt that vve die, and this great fier conſume vs. Teach thou vs and vve vvill hearken vnto thee. I pray you, what did their purifying, their holines, their white garmentes, and refraining from their wiues profite them? Nothing at all. There was not one of them that could abide this preſence of the Lord in his Maieſtie and glory: but all being amazed and ſhaken with terrour, fledde backe as if they had bene driuen by the Deuill. D[illegible: 1 letter]uter. 4.24. For God is a cō ſuming fier:The lavv hath ſtill the ſame office, that it had vvhen it vvas geuen in Mount Sina. in whoſe ſight no fleſh is able to ſtand. The law of God therfore hath properly and peculiarly that office which it had then in Mount Sina, when it was firſt geuen, and was firſt heard of them that were waſhed, righteous, purified and chaſt: and yet notwithſtanding it brought that holy people into ſuch a knowledge of their owne miſery, that they were throwne downe euen to death and deſperation. No puritie nor holines could then helpe them: but there was in them ſuch a feeling of their owne vncleanes, vnworthines & ſin, and of the iudgement and wrath of God, that they fled from the ſight of the Lord, and could not abide to heare his voice. VVhat flesh vvas there euer (ſayd they) that heard the voice of the liuing God ſpeaking out of the middes of the fier, and yet liued? The Ievves vvere afraide at the voyce of the lavv. Deut. 5.26. Deut. 4.24. This day haue vve ſeene that God talketh vvith man, and yet he liueth. They ſpeake nowe farre otherwiſe then they did a litle before when they ſaid: We are the holy people of God, whom the Lord hath choſen for his owne peculiar people before all the nations vppon yt earth. We will doe all things which the Lord hath ſpoken.The ſame hapneth to hypocrites, & ſuch as put righteouſnes in vvorks, that happened to the Ievves ſtanding at Mount Sina So it hapneth at length to all Iuſticiaries, who being drunken wt the opinion of their owne righteouſnes, doe thinke when they are out of tentation, that they are beloued of God, and yt God regardeth their vowes, their faſtings, their prayers, & their wilworks, and yt for the ſame he muſt geue vnto them a ſinguler crowne in heauen. But when that thundring, lightning, fier, and that hammer which breaketh in peeces the rockes, that is to ſay, the law of God, commeth ſuddenly vpon them, reuealing vnto them their ſinne, the wrath & iudgement of God: then the ſelfe ſame thing hapneth vnto them which hapned to the Iewes ſtanding at the foote of Mount Sina. Here I admoniſh all ſuch as feare God, and ſpecially ſuch as ſhal become teachers of others hereafter, that they diligently learne out of Paule to vnderſtand the true and proper vſe of the law: which (I feare) after our time wil be troden vnder foote, & vtterly aboliſhed by the enemies of the truth. For euen now whiles we are yet liuing, and employ all our diligence to ſet forth the office and vſe both of the lawe and the Goſpel, notwtſtanding there be very few,Very fevve vnderſtande the proper vſe of the lavve. yea euen among thoſe which will be counted Chriſtians, and make a profeſſion of the Goſpel wt vs, that vnderſtand theſe things rightly, & as they ſhould doe. What think ye then ſhall come to paſſe when we are dead and gone? I ſpeake nothing of the Anabaptiſts, of the new Arrians, and ſuch other vaine ſpirites, who are no leſſe ignorant of theſe matters, then are the Papiſts, although they talke neuer ſo much to the contrary. For they are reuolted from the pure doctrine of the Goſpell, to lawes and traditions, and therfore they teach not Chriſt. They bragge and they ſweare that they ſeeke nothing elſe but the glory of Chriſte and the ſaluation of their brethern, and that they teach the word of God purely: but in very deede they corrupt it and wreſt it to an other ſenſe, ſo that they make it too ſound according to their owne imagination. Therfore, vnder the name of Chriſte, they teach nothing elſe but their owne dreames, and vnder the name of the goſpell, ceremonies and lawes. They are like therfore vnto themſelues, and ſo they ſtill continue: that is to ſay, Monks, workers of the lawe, and teachers of ceremonies, ſauing that they deuiſe newe names and newe workes. It is a matter of great importāce to vnderſtand the proper vſe of the lavv.It is not then a matter of ſmall importance to vnderſtand rightly what the law is, and what is the true vſe and office therof. Now, for as much as we teach theſe things both diligently and faithfully, we doe therby plainly teſtifie yt we reiect not the law and works, as our aduerſaries doe falſely accuſe vs: but we do altogether ſtabliſh the law, and require the works therof: and we ſay yt the law is good and profitable, but in his owne proper vſe: which is firſt to bridle ciuill tranſgreſſiōs, and then to reueile and to encreaſe ſpiritual tranſgreſſions. Wherfore the law is alſo a light,The light of the lavv. which ſheweth & reueileth, not ye grace of God, not righteouſnes and life: but ſinne, death, the wrath and iudgement of God. For, as in the Mount Sina the thundring, lightning, the thicke & darke cloud, the hill ſmoking & flaming, & all that terrible ſhew did not reioyce nor quicken the children of Iſraell, but terrified and aſtoniſhed them, and ſhewed howe vnhable they were, with all their puritie and holines, to abide the Maieſtie of God ſpeaking to them out of ye cloud: euen ſo the law,The lavv in his true vſe terrefieth. when it is in his true vſe, doth nothing elſe but reueale ſinne, engender wrath, accuſe and terrifie men, ſo that it bringeth them to the very brinke of deſperation. This is the proper vſe of the lawe, and here it hath an end, and it ought to goe no further. The light of the Goſpell.Contrariwiſe, the Goſpel is a light which lightneth, quickneth, comforteth & raiſeth vp fearful conſciences. For it ſheweth yt God for Chriſtes ſake is merciful vnto ſinners, yea & to ſuch as are moſt vnworthy, if they beleue yt by his death they are deliuered frō the Curſe, yt is to ſay, from ſinne and euerlaſting death: and yt through his victorie the Bleſſing is freely geuen vnto them:The proper vſe and office of the Goſpel. that is to ſay, grace, forgeuenes of ſinnes, righteouſnes & euerlaſting life. Thus, putting a difference betwene ye law & the Goſpel, we geue to them both their owne proper vſe & office. Of this differēce betwene the law & the goſpel there is nothīg to be found in the bokes of ye Monks, Canoniſts, Scholemen, no nor in the bokes of the auncient fathers. Auguſtine did ſomewhat vnderſtand this difference and ſhewed it. Ierome and others knew it not. Briefly, there was wonderfull ſilence many yeres as touching this difference in all Schooles and Churches. And this thing brought mens conſciences into great daunger.The doctrine of faith can not remaine ſound, vnleſſe the lavve be rightly diſcerned from the Goſpell. For vnleſſe the goſpell be plainly diſcerned frō the lawe, the true Chriſtian doctrine can not be kept ſound and vncorrupt. Contrariwiſe, if this difference be well knowne, then is alſo the true meane of iuſtification knowne, and then is it an eaſie matter to diſcerne faith from workes, Chriſt from Moſes and all politike workes. For all things without Chriſte are the miniſters of death for the puniſhment of the wicked. Therefore Paule aunſwereth to this queſtion after this maner:

Verſe. 19. The lavve vvas added becauſe of tranſgreſsions. That is to ſay, that tranſgreſſions might be more encreaſed, knowne, and ſeene. And in deede ſo it cometh to paſſe. For when ſinne is reuealed to a man through the law, death, the wrath and iudgement of God, and hell: it is vnpoſſible but that he ſhould become impatient, but that he ſhould murmure againſt God, and deſpiſe his will. For he can not beare the iudgement of God, his owne death and damnation: and yet notwithſtanding he can not eſcape them. Here he muſt needes fall into the hatred of God, and blaſphemie againſt God. Before, when he was out of tentation, he was a very holy man, he worſhipped and praiſed God, he bowed his knee before God and gaue him thanks, as the Phariſey did. Luke. 18. Luke 18. But now when ſinne and death is reuealed vnto him, he wiſheth yt there were no God. The law therfore of it ſelfe bringeth a ſpecial hatred of God. And thus ſinne is not onely reuealed and knowne by the lawe, but alſo is encreaſed and ſtirred vp by the lawe. Therfore Paule ſayth. Rom. 7. Sinne, Rom. 7.11. that it might appeare to be ſinne, vvrought death in me by that vvhich vvas good, that ſinne might be out of meaſure ſinneful by the commaundement. There he entreateth of this effect of the law very largely. Paule aunſwereth therfore to this queſtion: If the lawe doe not iuſtifie, to what end then ſerueth it? Although (ſayth he) it iuſtifie not, yet is it very profitable & neceſſary.The lavv profitable tvvo maner of vvaies. For firſt it ciuily reſtraineth ſuch as are carnall, rebellious and obſtinate. Moreouer it is as a glaſſe that ſheweth vnto a man him ſelfe, that he is a ſinner, giltie of death, and worthy of Gods euerlaſting wrath & indignation. To what profit ſerueth this humbling, this bruſing & beating downe by this hammer, the law I meane? To great profite: namely,The lavve a Miniſter to grace. that we may haue an entrance vnto grace. So then the lawe is a miniſter that prepareth the way vnto grace. For God is the God of the humble, the miſerable, the afflicted, the oppreſſed & the deſperate, and of all thoſe that are vtterly brought to nothing:A ſingular cō fort for all afflicted conſciences. and his nature is to exalt the humble, to feede the hungry, to geue ſight to the blind, to comfort the miſerable, the afflicted, the bruſed and broken harted, to iuſtifie ſinners, to quicken the dead, and to ſaue the very deſperate and damned. For he is an almightie creatour, making all things of nothing. Now, that pernicious and peſtilent opinion of mans owne righteouſnes, which will not be a ſinner, vncleane, miſerable and damnable, but righteous and holy, ſuffreth not God to come to his owne naturall and proper worke. Therefore God muſt needes take this maule in hand, the law I meane, to driue downe, to beat in peeces, & to bring to nothing this beaſt, wt her vaine confidence, wiſedom, righteouſnes & power, yt ſhe may ſo learne at the lēgth by her owne miſerie and miſchief, that ſhe is vtterly forlorne, loſt, and damned.The doctrine of the Goſpell belongeth to thoſe vvhich are thorovvly terrified vvith the lavve. Eſay. 42.3. Math. 12.20. Here now, when the conſcience is thus terrified with the law, then cometh the doctrine of the Goſpell and grace, which reiſeth vppe and comforteth the ſame againe, ſaying: Chriſt came in to the world, not to breake the bruſed reede, nor to quench the ſmoking flaxe: but to preach the Goſpell of glad tidings to the poore: to heale the broken and contrite in heart: to preach forgeuenes of ſinnes to the captiues &c. But here lieth all the difficultie of this matter, that when a man is terrified and caſt downe, he may be able to raiſe vp him ſelfe againe, and ſay:The time of the lavve, and the time of Grace. Now I am bruſed and afflicted enough: the time of the lawe hath tormented and vexed me ſharply enough. Nowe is the time of grace, now is the time to heare Chriſt: out of whoſe mouth procede the wordes of grace and life. Now is the time to ſee, not the ſmoking and burning Mount Sina: but the Mount Moria, where is the throne, the temple, the Mercy ſeat of God, that is to ſay, Chriſt: who is the king of righteouſnes and peace. There wil I harken what the Lord ſpeaketh vnto me: who ſpeaketh nothing elſe but peace vnto his people. Nay, the fooliſhnes of mans heart is ſo great, that in this conflict of conſcience, when the lawe hath done his office and exerciſed his true miniſterie,Reaſon in the time of tentatation flieth not to the doctrin of grace, but to the doctrine of the lavve. he doth not onely not lay holde vpon the doctrine of grace, which promiſeth moſt aſſuredly the forgeuenes of ſinnes for Chriſtes ſake, but ſeeketh and procureth to him ſelfe moe lawes to ſatiſfie and quiet his conſcience. If I liue (ſayeth he) I will amend my life: I will doe this, I will doe that. Here, except thou doe the quite contrary: that is to ſay, except thou ſend Moiſes away with his law, to thoſe that are ſecure, proud, and obſtinate, and in theſe terrours and anguiſh ſay holde vppon Chriſte, who was crucified and died for thy ſinnes, looke for no ſaluation. So that lawe with his office doth helpe by occaſion to Iuſtification, in that it driueth a mā to the promiſe of grace, and maketh the ſame ſweete & cōfortable vnto him. Wherfore we doe not abrogate the law, but we ſhew the true office and vſe of the law: to witte, that it is a true and a profitable miniſter, which driueth a man to Chriſte. Therfore, after that the law hath humbled thee, terrified thee, and vtterly beaten thee downe, ſo that nowe thou art at the very brinke of deſperation, ſee that thou learne how to vſe the lawe rightly.The lavv doth not onely shevv vnto a man his ſinne, but alſo driueth him to Chriſt. Luke. 4.1[illegible: 1 letter]. For the office and vſe of it is, not only to reueale ſinne and the wrath of God, but alſo to driue men vnto Chriſte. This vſe of the lawe the holy Ghoſt onely ſetteth forth in the Goſpell, where he witneſſeth that God is preſent vnto the afflicted and broken harted. Wherefore if thou be bruſed with this hā mer, vſe not this bruſing peruerſly, ſo that thou load thy ſelfe with moe lawes, but heare Chriſte, ſaying: Come vnto me all ye that laboure, Math. 11.[illegible: 1 letter]8. and are heauie loden, and I vvill refresh you. When the lawe ſo oppreſſeth thee that all things ſeeme to be vtterly deſperate, and thereby driueth thee vnto Chriſt, to ſeeke helpe and ſuccour at his hands, then is the law in his true vſe,The perfect vſe of the lavve. and through the Goſpell it helpeth to iuſtification. And this is the beſt and moſt perfect vſe of the lawe. Wherefore Paule here beginneth a freſh to entreat of the lawe, and defineth what it is, taking occaſion of that which he ſayd before: to witte, that the lawe iuſtifieth not. For reaſon hearing this, by and by doth thus inferre: Then God gaue the lawe in vaine. It was neceſſary therefore to ſeeke howe to define the lawe aright, and to ſhew what the lawe is, and howe it ought to be vnderſtand, that it be not taken more largely or more ſtraitly then it ſhould be. There is no law (ſayeth he) that is of it ſelfe neceſſary to iuſtification. Therefore when we reaſon as touching righteouſnes, life, and euerlaſting ſaluation, the lawe muſt be vtterly remoued out of our ſight, as if it had neuer bene, or neuer ſhould be, but as though it were nothing at all. For in the matter of Iuſtification no man can remoue the lawe farre enough out of his ſight, or beholde the onely promiſe of God ſufficiently and as he ſhould do. Therfore I ſaid before that the law & the promiſe muſt be ſeparate farre aſonder as touching the inward affections and the inward man, albeit in deede they are nerely ioyned together.

Ver. 19. Vntil the ſeede came vnto the vvhich the promiſe vvas made. Paule maketh not the lawe perpetuall, but he ſayeth that it was geuen and added to the promiſes for tranſgreſſions: that is to ſay, to reſtraine them ciuily, but ſpecially to reueale and to encreaſe them ſpiritually, and that not continually, but for a time. Here it is neceſſary to know how long the power and the tyrānie of the law ought to endure, which diſcouereth ſinne, ſheweth vnto vs what we are, and reuealeth the wrath of God. They whoſe hartes are touched with an inward feeling of theſe matters, ſhould ſuddenly periſh if they ſhould not receaue comfort. Therefore if the dayes of the lawe ſhould not be ſhortned, no man ſhould be ſaued. A time therfore muſt be ſet, and bounds limited to the lawe, beyond the which it may not raigne. How long then ought ye dominion of the lawe to endure? Vntill the Seede come: to witte, that Seede of which it is wrytten:Hovve long the dominion of the lavve endureth. In thy Seede shall all the nations of the earth be bleſſed. The tyrannie of the lawe then muſt ſo long continue, vntill the fulnes of time, and that Seede of the Bleſſing come: Not to the ende that ye law ſhould bring this Seede or geue righteouſnes, but that it ſhould ciuily reſtraine the rebellious and obſtinate, and ſhut thē vppe as it were in a priſon and then ſpiritually ſhould reproue them of ſinne, humble them & terrifie them, and when they are thus humbled & beaten downe, it ſhould cōſtraine them to riſe vp to that bleſſed Seede. We may vnderſtand the continuance of the law both according to the letter,The lavve according to the letter, endured vntill Chriſt, and there ceaſed. Mat. 11.12.13. and alſo ſpiritually. According to the letter thus: that the lawe continued vntill the time of grace. The lavve and the Prophetes (ſayth Chriſt) propheſied vntill Iohn. From the time of Iohn vntill this day, the kingdome of heauen ſuffereth violence, and the violent take it by force. In this time Chriſt was baptiſed and begā to preach. At what time alſo, after the letter, the law, and all the ceremonies of Moiſes ceaſed. Spiritually the lawe may be thus vnderſtand, that it ought not to raigne in the conſcience any longer then to the appoynted time of this bleſſed Seede.Hovve long the lavve muſt raigne in the conſcience. Whē the law ſheweth vnto me my ſinne, terrifieth me and reuealeth the wrath and iudgement of God, ſo that I begin to tremble and to deſpaire, there hath the lawe his boundes, his time and his ende limited, ſo yt he now ceaſeth to exerciſe his tyranny any more. For then he hath done his office ſufficiently, he hath reuealed ye wrathe of God, and terrified enough. Here we muſt ſay: Nowe leaue of lawe, thou haſt done enough: thou haſt terrified and tormented me enough. All thy floudes haue runne ouer me, Pſal. 42.7. Pſal. 69.2. Pſal. 26.9. Pſal. 6[illegible: 1 letter].17. and thy terrours haue troubled me. Lord turne not avvay thy face in thy vvrath from thy ſeruaunt: Rebuke me not I beſeeche thee, in thine anger. &c. When theſe terrours and troubles come, then is the time and the hower of the Bleſſed Seede come. Let the lawe then geue place, which in deede is added to reueale and to encreaſe tranſgreſſions, and yet no longer, but vntill that bleſſed Seede be come. When that is come, then let the law leaue of to reueale ſinne and to terrifie any more: and let him deliuer vp his kingdome to an other: that is to ſay, to the bleſſed Seede, which is Chriſt: who hath gracious lippes, wherwith he accuſeth and terrifieth not, but ſpeaketh of farre better things then doth the lawe, namely of grace, peace, forgeuenes of ſinnes, victorie ouer ſinne, death, the Deuill and damnation, gotten by his death and paſſion vnto all beleuers. Paule therfore ſheweth by theſe words:The continuaunce of the lavv, literally & ſpiritually. Vntill the Seede should come, vnto whom the Bleſſing was promiſed, howe long the lawe ſhould endure literally and ſpiritually. After the letter it ceaſed after the bleſſed Seede came in to the world, taking vpon him our fleſh, geuing the holy Ghoſt, and wryting a newe lawe in our hearts. But the ſpirituall time of the lawe doth not ende at once, but continueth rooted in the conſcience. Therfore it is a hard matter for a man which is exerciſed with the ſpirituall vſe of the lawe, to ſee the ende of the lawe. For in theſe terrours and feeling of ſinne the minde can not conceaue this hope, that God is mercifull, and that he will forgeue ſinnes for Chriſtes ſake: but it iudgeth only that God is angrie with ſinners,The terrours of the lavve are driuen avvay by faith. Math. 18.20. and that he accuſeth and condemneth them. If faith come not here to raiſe vppe againe the pore afflicted conſcience, or elſe (according to that ſaying of Chriſt: vvhere tvvo or three are gathered together in my name &c.) there be ſome faithfull brother at hand that may comfort him by the worde of God which is ſo oppreſſed and beaten downe by the lawe, deſperation and death muſt needes folow. Therfore it is a perillous thing for a man to be alone.Eccleſ. 4.10. VVoe be to him that is alone (ſayth the Preacher) for vvhen he falleth, he hath none to raiſe him vp. Wherefore they that ordeined that curſed Monkiſh and ſolitarie life,The ſolitarie or Monkish life hath hurt many. gaue occaſion to many thouſandes to deſpaire. If a man ſhould ſeparate him ſelfe frō the company of other for a day or two to be occupied in prayer (as we read of Chriſt, that ſometime he went a ſide alone into the Mount, and by night continued in prayer) there were no daunger therein.Math. 26.39. Luke. 23.41. Iohn. 17.1. But when they conſtrained men continually to liue a ſolitarie life, it was a deuice of the Deuil him ſelf. For when a man is tempted and is alone, he is not able to reiſe vppe him ſelfe, no not in the leaſt tentation that can be.

Ver. 19. And it vvas ordeined byAngelles as miniſters gaue it to Moiſes by the authority of Chriſt. Angels in the hand of a Mediatour. This is a litle digreſſion from his purpoſe, which he neither declareth, nor finiſheth: but onely toucheth it by the way, and ſo proceedeth. For he retourneth incontinent to his purpoſe, when he ſayeth: what? is the lawe then contrary to the promiſes of God? Nowe, this was the occaſion of his digreſſion. He fell into this difference betwene the lawe and the Goſpell: to witte, that the lawe added to the promiſes, did differ from the goſpell, not onely in reſpect of time, but alſo of the author and the principal cauſe therof. For the lawe was deliuered by the Angels.Heb. 1. Heb. 1: but the Goſpell by the Lord him ſelfe. Wherfore the Goſpell is farre more excellent then the lawe. For the lawe is the voice of the ſeruauntes,The lavve geuen by Angels, the Goſpell by Chriſt. but the Goſpell is the voyce of the Lord him ſelfe. Therfore to abaſe and to diminiſh the authority of the lawe, and to exalt and magnifie the Goſpell, he ſayth that the lawe was a doctrine geuen to continue but for a ſmall time (for it endured but onely vntill the fulnes of the promiſe,The lavv vvas geuen to endure but for a time: but the Goſpell vvas geuen to endure for euer. that is to ſay, vntill the bleſſed Seede came which fulfilled the promiſe): but that the Goſpel was for euer. For all the faithfull haue had alway one and the ſelfe ſame Goſpel from the beginning of the world, and by that they were ſaued. The lawe therefore is farre inferiour to the Goſpell, becauſe it was ordained by the Angelles which are but ſeruauntes, and endured but for a ſhort time, whereas the Goſpell was ordeined by the Lord him ſelfe, to continue for euer. Hebrues. 1. For it vvas promiſed before all vvorldes. Tit. 1. Moreouer, the word of the lawe was not ordeined by the Angels being but ſeruauntes, but alſo by an other ſeruaunt farre inferiour to the Angels,Chriſt is not a Mediatour according to the lavv, as Moiſes vvas. namely by a man, that is (as here he ſayeth) by the hand of a Mediatour, that is to ſay, Moiſes. Nowe, Chriſt is not a ſeruaunt, but the Lord him ſelfe. He is not a Mediatour betwene God and man according to the lawe as Moiſes was, but he is a Mediatour of a better Teſtament. The law therfore was ordeined by Angels as ſeruauntes. For Moiſes and the people heard God ſpeaking in the Mount Sina: that is to ſay, they heard the angels ſpeaking in the perſon of God. Therfore Stephen in the ſeuenth of the Actes ſayeth: Ye haue receaued the lavve by the miniſterie of the Angels, and ye haue not regarded it. Exod. [illegible: 1 letter].[illegible: 1 letter] Alſo the text in the third of Exodus ſheweth plainely that the Angell appeared vnto Moiſes in a flame of fire, and ſpake vnto him from the middeſt of the bush. Paule therefore ſignifieth that Chriſte is a Mediaotur of a farre better Teſtament then Moiſes. Exod. 19.20. And here he alludeth to that hiſtory in Moiſes concerning the geuing of the lawe, which ſayeth, that Moiſes ledde the people out of their tentes to meete with God, and that he placed them at the foote of the Mount Sina. There was an heauie and an horrible ſight. The whole Mount was on a flaming fier. When the people ſawe this, they began to tremble: for they thought that they ſhould haue ben ſuddenly deſtroyed in this fearfull tempeſt. Becauſe therefore they could not abide the lawe ſounding ſo horribly out of Mount Sina, (for that terrifying voice of the lawe would haue killed the people) they ſayd vnto Moiſes their Mediatour: Come thou hether and heare vvhat the Lord ſayeth, and ſpeake thou vnto vs. Moiſes a Mediatour. And he aunſwered: I my ſelfe (ſayeth he) vvas a Mediatour, and one that ſtoode betvvene God and you. &c. By theſe places it is plaine enough that Moiſes was appoynted a Mediatour betwene the people, and the lawe ſpeaking. Wherfore Paule by this hiſtorie goeth about to declare, that it is impoſſible that righteouſnes ſhould come by the lawe. As if he ſhould ſay: howe can the lawe iuſtifie, ſeeing the whole people of Iſraell, being purified and ſanctified, yea and Moiſes him ſelfe the Mediatour betwene God and the people, were afraide and trembled at the voice of the lawe, as it is ſayd in the Epiſtle to the Hebrewes?The lavv maketh men afraid, therfore it iuſtifieth not. Here was nothing but feare and trembling. But what righteouſnes and holines is this, not to be able to beare, yea not to be able or willing to heare the lawe, but to flie from it, and ſo to hate it, that it is impoſſible to hate and abhorre any thing more in the whole world? as the hiſtorie moſte plainly teſtifieth, that the people when they heard the lawe, did hate nothing more then the lawe, and rather wiſhed death, then to heare the lawe. So, when ſinne is diſcouered, as it were by certaine bright beames which the law ſtriketh into the heart,Nothing is more intolerable to man then the lavv, there is nothing more odious & more intolerable to mā, then ye law is. Here he wold rather choſe death, thē be cōſtraind to bear theſe terrors of ye law, be it neuer ſo litle a time: which is a moſt certaine token that the lawe iuſtifieth not. For if the lawe did iuſtifie, then (no dout) men would loue it, they would delite was raiſed vppe and comforted by the gratious and free mercy of God. Therefore the lawe iuſtifieth not. If the lawe ſhould ſerue mine affections: that is to ſay, if it ſhould approue my hypocriſie,The lavv flattereth not reaſon, and therfore reaſon hateth it. my opinion and confidence of mine owne righteouſnes: if it ſhould ſay that without the mercy of God and faith in Chriſt through the helpe of it alone (as all the world naturally iudgeth of the lawe) I might be iuſtified before God: and moreouer, if it ſhould ſay that God is pacified and ouercome by works, and is bound to reward the doers therof, that ſo I hauing no nede of God, might be a God vnto my ſelfe, & merite grace by my workes, & ſetting my Sauiour Chriſt apart, might ſaue my ſelfe by mine owne merites: If (I ſay) the lawe ſhould thus ſerue mine affections, then ſhould it be ſweete, delectable, and pleaſant in deede: So wel can reaſon flatter it ſelfe. Notwtſtanding this ſhould no longer cōtinue, but vntil the law ſhould come to his owne proper vſe and office: then ſhould it appeare that reaſon can not ſuffer thoſe bright beames of the law. There ſome Moiſes muſt needes come betwene as a Mediatour, and yet notwithſtanding without any fruite, as I will declare hereafter. 2. Cor. 3.1[illegible: 1 letter].To this purpoſe ſerueth that place in the .2. Cor. 3. chapt. concerning the couered face of Moiſes, where Paule out of the hyſtorie of Exod. 34. chap. ſheweth that the children of Iſraell,Exod. 34.30. not onely did not knowe, but alſo could not abide the true and ſpirituall vſe of the lawe: Firſt,The place of Paule expounded, as touching the couering of Moiſes face. Verſes. 30.33.34.35. for that they could not looke vnto the ende of the lawe (ſayeth Paule) becauſe of the veile which Moiſes put vpon his face: Againe, they could not looke vppon the face of Moiſes being bare and vncouered, for the glory of his countenaunce. For when Moiſes went about to talke with them, he couered his face with a veile: without the which they could not beare his talke: that is, they could not heare Moiſes him ſelfe their Mediatour, vnleſſe he had ſet an other Mediatour betwene: that is to ſay, the veile. Howe then ſhould they heare the voyce of God, or of an Angell, when they could not heare the voyce of Moiſes being but a mā, yea and alſo their Mediatour, except his face had ben couered?Faith in Chriſt driueth avvay the terrours of the lavve. Therfore, except the bleſſed Seede come to raiſe vppe and comfort him which hath heard the lawe, he periſheth through deſperation, in deteſting of the lawe, in hating and blaſpheming of God, and daily more and more offendeth againſt God. For this feare and confuſion of conſcience which the lawe bringeth, the deeper it perceth and the longer it continueth, the more it encreaſeth hatred, and blaſphemy againſt God. This hiſtorie therefore teacheth what is the power of freewill.The povver of freevvill. The people are ſtricken with feare, they tremble and they flie backe. Where is now freewill? where is nowe that good will, that good entent, that right iudgement of reaſon which the Papiſtes doe ſo much bragge of? What auaileth freewill here in theſe ſanctified and holy men? It can ſay nothing: It blindeth their reaſon: it peruerteth theyr will: it receiueth not, it ſaluteth not, it embraceth not with ioy the Lord comming with thundring, lightning, and fire in to the Mounte Sina. It can not heare the voyce of the Lord: but contrariwiſe it ſayth: Let not the Lord ſpeake vnto vs, leſt vve die. We ſee then what the ſtrength and power of freewil is in the children of Iſrael, who though they were clenſed and ſanctified, could not heare one ſyllable or letter of the law. Therfore theſe high cōmendations which the Papiſts geue to their freewill are nothing elſe but mere toyes and doting dreames.