Of the Double Use of the Law

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Here you must understand that there is a double use of the law. One is civil: for God has ordained civil laws, indeed all laws to punish transgressions. Every law then is given to restrain sin. If it restrains sin, then it makes 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 restrain a lion or a bear, that he tear and devour not everything that he meets. Therefore the restraining from sin is not righteousness, but rather a signification of unrighteousness. For as a mad or a wild beast is bound lest he should destroy everything that he meets: even so the law does bridle a mad and furious man, that he sin not after his own lust. This restraint shows plainly enough that they which have need of the law (as all they have who 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 justifies not.

The first use then of the law is to bridle the wicked. For the Devil reigns throughout the whole world, and forces men to all kinds of horrible wickedness. Therefore God has 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 own lust. Like as therefore they that are possessed, in whom the Devil mightily reigns, 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 loses his head. This civil restraint is very necessary and appointed of God, as well for public peace, as also for the preservation of all things, but especially lest the course of the Gospel should be hindered by the tumults and seditions of wicked, outrageous, and proud men. But Paul treats not here of this civil use and office of the law. It is indeed very necessary, but it justifies not. For as a possessed or mad man is not therefore free from the snares of the Devil or well in his mind, because he has 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 continues wicked: indeed this restraint shows plainly that the world is wicked and outrageous, stirred up and forced to all wickedness by his prince the Devil: for otherwise it need not to be bridled by laws that it should not sin.

Another use of the law is divine and spiritual, which is (as Paul says) to increase transgressions: that is to say, to reveal to 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 treats notably in Romans 7. This is altogether unknown to hypocrites, to the popish Sophisters and Schooldivines, and to all that walk 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 own righteousness and religion) which naturally makes men proud, and puffs 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 show, that the whole multitude was astonished (Exodus 19 and 20).

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 refrains from sin, as the Pharisee did who is mentioned in the Gospel, he would swear (because he is possessed with the Devil) that he is righteous, and therefore he conceives an opinion of righteousness, and presumes of his good works and merits. Such a one God can not 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 lightning of God's wrath, that beats to powder the obstinate and senseless hypocrites. Therefore 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 rend in pieces this beast which is called the opinion of righteousness. Therefore says God by Jeremiah his prophet: My word is a hammer breaking rocks (Jeremiah 13:[illegible]). For as long as the opinion of righteousness abides in man, so long there abides also in him incomprehensible pride, presumption, security, hatred of God, contempt of grace and mercy, ignorance of the promises, and of Christ. The preaching of free remission of sins through Christ, can not enter into the heart of such a one, neither can he feel any taste or savor thereof. For that mighty rock and adamant wall: namely, the opinion of righteousness, with which the heart is surrounded, does resist it.

As therefore the opinion of righteousness is a great and horrible monster, a rebellious, obstinate, and stiff-necked beast: so for the destroying and overthrowing thereof, God has need of a mighty hammer, that is to say, the law: which is then in its proper use and office when it accuses and discovers sin after this sort: Behold, you have transgressed all the commandments of God, etc.: and so it strikes a terror into the conscience, so that it feels God to be offended and angry indeed, and itself to be guilty of eternal death. Here the poor afflicted sinner feels the intolerable burden of the law, and is beaten down even to desperation, so that now being oppressed with great anguish and terror, he desires death, or else seeks to destroy himself. Therefore the law is that hammer, that fire, that mighty strong wind, and that terrible earthquake rending the mountains and breaking the rocks, that is to say, the proud and obstinate hypocrites. Elias, not being able to abide these terrors of the law, which by these things are signified, covered his head with his mantle. Notwithstanding when that tempest ceased, of which he was a beholder, there came a soft and gracious wind, in which the Lord was. But it behooved that the tempest of fire, of wind, and the earthquake should pass, before the Lord should reveal himself in that gracious wind.

This terrible show and majesty in which 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 holiness. They gloried and said: We are the people of God: we will do all those things which the Lord our God has commanded. 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 [reconstructed: holiness]. The third day Moses brings the people out of their tents [reconstructed: to the mountain] into the sight of the Lord, that they might hear his voice. [reconstructed: What happened then?] When the children of Israel did see the horrible show of the mount smoking and burning, the black clouds and the lightnings flashing up and down in this horrible darkness, and heard the sound of the trumpet blowing long, and growing louder and louder: and moreover when they heard the thunderings and lightnings, they were afraid, and standing afar off, they say to Moses: We will do all things willingly, so that the Lord speak not to us, lest that we die, and this great fire consume us. Teach us and we will hearken to you. I pray you, what did their purifying, their holiness, their white garments, and refraining from their wives profit them? 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.

The law of God therefore has 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 down even to death and desperation. No purity nor holiness could then help them: but there was in them such a feeling of their own uncleanness, unworthiness and sin, and of the judgment and wrath of God, that they fled from the sight of the Lord, and could not abide to hear his voice. What flesh was there ever (said they) that heard the voice of the living God speaking out of the midst of the fire, and yet lived? This day we have seen that God talks with man, and yet he lives. They speak now far otherwise than they did a little before when they said: We are the holy people of God, whom the Lord has chosen for his own peculiar people before all the nations upon the earth. We will do all things which the Lord has spoken. So it happens at length to all Justiciaries, who being drunk with the opinion of their own righteousness, do think when they are out of temptation, that they are beloved of God, and that God regards their vows, their fastings, their prayers, and their willful works, and that for the same he must give to them a singular crown in heaven. But when that thundering, lightning, fire, and that hammer which breaks in pieces the rocks, that is to say, the law of God, comes suddenly upon them, revealing to them their sin, the wrath and judgment of God: then the very same thing happens to them which happened to the Jews standing at the foot of Mount Sinai.

Here I admonish all such as fear God, and specially 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, notwithstanding there are very few, yes even among those which will be counted Christians, and make a profession of the Gospel with us, that understand these things rightly, and as they should do. What do you think 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, who 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 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 to 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.

It is not then a matter of small importance to understand rightly what the law is, and what is the true use and office thereof. Now, for as much as we teach these things both diligently and faithfully, we do thereby plainly testify that we 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 its own proper use: which is first to bridle civil transgressions, and then to reveal and to increase spiritual transgressions. Therefore the law is also a light, which shows and reveals, not the grace of God, not righteousness and life: but sin, death, the wrath and judgment of God. For, as in Mount Sinai the thundering, lightning, the thick and dark cloud, the hill smoking and flaming, and all that terrible show did not rejoice nor quicken the children of Israel, but terrified and astonished them, and showed 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 its true use, does nothing else but reveal sin, engender wrath, accuse and terrify men, so that it brings them to the very brink of desperation. This is the proper use of the law, and here it has an end, and it ought to go no further.

Contrariwise, the Gospel is a light which lightens, quickens, comforts and raises up fearful consciences. For it shows that God for Christ's sake is merciful to sinners, yes 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 to them: that is to say, grace, forgiveness of sins, righteousness and everlasting life. Thus, putting a difference between the law and the Gospel, we give to them both their own proper use and office. Of this difference between the law and the gospel there is nothing to be found in the books of the monks, canonists, schoolmen, nor in the books of the ancient fathers. Augustine did somewhat understand this difference and showed it. Jerome and others knew it not. Briefly, there was wonderful silence many years as touching this difference in all schools and churches. And this thing 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 means of justification known, and then is it an easy matter to discern faith from works, Christ from Moses and all political works. For all things without Christ are the ministers of death for the punishment of the wicked. Therefore Paul answers to this question after this manner:

Verse 19. The law was added because of transgressions.

That is to say, that transgressions might be more increased, known, and seen. And indeed so it comes to pass. For when sin is revealed to a man through the law, death, the wrath and judgment of God, and hell: it is impossible but that he should become impatient, but that he should 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 18). But now when sin and death is revealed to him, he wishes that there were no God. The law therefore of itself brings 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 says (Romans 7): Sin, that it might appear to be sin, worked death in me by that which was good, that sin might be out of measure sinful by the commandment. There he treats of this effect of the law very largely.

Paul answers therefore to this question: If the law does not justify, to what end then serves it? Although (says he) it justifies not, yet is it very profitable and necessary. For first it civilly restrains such as are carnal, rebellious and obstinate. Moreover it is as a glass that shows to a man himself, that he is a sinner, guilty of death, and worthy of God's everlasting wrath and indignation. To what profit serves this humbling, this bruising and beating down by this hammer, the law I mean? To great profit: namely, that we may have an entrance to grace. So then the law is a minister that prepares the way to grace. For God is the God of the humble, the miserable, the afflicted, the oppressed and the desperate, and of all those that are utterly brought 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 pernicious and pestilent opinion of man's own righteousness, which will not be a sinner, unclean, miserable and damnable, but righteous and holy, suffers 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, righteousness and power, that she may so learn at 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 comes the doctrine of the Gospel and grace, which raises up and comforts the same again, saying: 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 heart: to preach forgiveness of sins to the captives, etc.

But here lies 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 has 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 Moriah, where is the throne, the temple, the Mercy Seat of God, that is to say, Christ: who is the king of righteousness and peace. There will I listen to what the Lord speaks to me: who speaks nothing else but peace to his people.

In fact, the foolishness of man's heart is so great, that in this conflict of conscience, when the law has done its office and exercised its true ministry, he does not only not lay hold upon the doctrine of grace, which promises most assuredly the forgiveness of sins for Christ's sake, but seeks and procures to himself more laws to satisfy and quiet his conscience. If I live (says he) I will amend my life: I will do this, I will do that. Here, unless you do the quite contrary: that is to say, unless you send Moses away with his law, to those that are secure, proud, and obstinate, and in these terrors and anguish hold upon Christ, who was crucified and died for your sins, look for no salvation.

So that the law with its office does help by occasion to justification, in that it drives a man to the promise of grace, and makes the same sweet and comfortable to him. Therefore we do not abrogate the law, but we show the true office and use of the law: to wit, that it is a true and profitable minister, which drives a man to Christ. Therefore, after the law has humbled you, terrified you, and utterly beaten you down, so that now you are at the very brink of desperation, see that you 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 to Christ. This use of the law the Holy Ghost only sets forth in the Gospel, where he witnesses that God is present to the afflicted and brokenhearted. Therefore if you are bruised with this hammer, use not this bruising perversely, so that you load yourself with more laws, but hear Christ, saying: Come to me all you that labor, and are heavy laden, and I will refresh you. When the law so oppresses you that all things seem to be utterly desperate, and thereby drives you to Christ, to seek help and succor at his hands, then is the law in its true use, and through the Gospel it helps to justification. And this is the best and most perfect use of the law.

Therefore Paul here begins afresh to discuss the law, and defines what it is, taking occasion of that which he said before: to wit, that the law justifies not. For reason hearing this, immediately does thus infer: Then God gave the law in vain. It was necessary therefore to seek how to define the law rightly, and to show what the law is, and how it ought to be understood, that it be not taken more largely or more strictly than it should be. There is no law (says 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 separated far asunder as touching the inward affections and the inward man, although indeed they are nearly joined together.

Ver. 19. Until the seed came to which the promise was made.

Paul makes not the law perpetual, but he says that it was given and added to the promises for transgressions: that is to say, to restrain them civilly, but specially 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 discovers sin, shows to us what we are, and reveals the wrath of God. They whose hearts are touched with an inward 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 long then ought the dominion of the law to endure? Until the Seed come: to wit, that Seed of which it is written: In your Seed shall all the nations of the earth be blessed. The tyranny of the law then must so long continue, until the fullness of time, and that Seed of the Blessing come: Not to the end that the law should bring this Seed or give righteousness, but that it should civilly restrain the rebellious and obstinate, and shut them up as it were in a prison and then spiritually should reprove them of sin, humble them and terrify them, and when they are thus humbled and beaten down, it should constrain them to rise 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 continued until the time of grace. The law and the Prophets (says Christ) prophesied until John. From the time of John until this day, the kingdom of heaven suffers violence, and the violent take it by force. In this time Christ was baptized and began to preach. At which 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 shows to me my sin, terrifies me and reveals the wrath and judgment of God, so that I begin to tremble and to despair, there has the law his bounds, his time and his end limited, so that he now ceases to exercise his tyranny any more. For then he has done his office sufficiently, he has revealed the wrath of God, and terrified enough. Here we must say: Now leave off law, you have done enough: you have terrified and tormented me enough. All your floods have run over me, and your terrors have troubled me. Lord turn not away your face in your wrath from your servant: Rebuke me not I beseech you, in your anger. Etc. When 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. When 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 has gracious lips, with which he accuses and terrifies not, but speaks of far better things than does the law, namely of grace, peace, forgiveness of sins, victory over sin, death, the Devil and damnation, gotten by his death and passion to all believers.

Paul therefore shows by these words: Until the Seed should come, to whom the blessing was promised, how long the law should endure literally and spiritually. After the letter it ceased after the blessed Seed came into the world, taking upon him our flesh, giving the Holy Spirit, and writing a new law in our hearts. But the spiritual time of the law does not end at once, but continues 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 can not conceive this hope, that God is merciful, and that he will forgive sins for Christ's sake: but it judges only that God is angry with sinners, and that he accuses and condemns them. If faith come not here to raise up again the poor afflicted conscience, or else (according to that saying of Christ: where two or three are gathered together in my name, Etc.) there be some faithful 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 (says the Preacher) for when he falls, he has none to raise him up. Therefore 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 in 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. 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.

Verse 19. And it was ordained by Angels in the hand of a Mediator.

This is a little digression from his purpose, which he neither declares, nor finishes: but only touches it by the way, and so proceeds. For he returns immediately to his purpose, when he says: what? Is the law then contrary to the promises of God? Now, this was the occasion of his digression. He fell into this difference between the law and the Gospel: namely, that the law added to the promises, did differ from the Gospel, not only in respect of time, but also of the author and the principal cause thereof. For the law was delivered by the Angels (Hebrews 1): but the Gospel by the Lord himself. Therefore 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 says that the law was a doctrine given to continue but for a small time (for it endured but only until the fullness of the promise, that is to say, until the blessed Seed came which fulfilled the promise): but that the Gospel was for ever. For all the faithful have had always one and the very 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 (Hebrews 1). For it was promised before all worlds (Titus 1).

Moreover, the word of the law was not 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 says) 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 Acts 7 says: You have received the law by the ministry of the Angels, and you have not regarded it. Also the text in the third chapter of Exodus shows plainly that the Angel appeared to Moses in a flame of fire, and spoke to him from the midst of the bush.

Paul therefore signifies that Christ is a Mediator of a far better Testament than Moses. And here he alludes to that history in Moses concerning the giving of the law, which says, 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 horrible sight. The whole Mount was in a flaming 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 to Moses their Mediator: Come here and hear what the Lord says, and speak to us. And he answered: I myself (says he) was a Mediator, and one that stood between God and you. Etc. By these places it is plain enough that Moses was appointed a Mediator between the people, and the law speaking.

Therefore Paul by this history goes 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, indeed 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, indeed not to be able or willing to hear the law, but to flee from it, and so to hate it, that it is impossible to hate and abhor anything more in the whole world? As the history most plainly testifies, 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 strikes into the heart, there is nothing more odious and more intolerable to man, than the law is. Here he would rather choose death, than be constrained to bear these terrors of the law, be it never so little a time: which is a most certain token that the law justifies not. For if the law did justify, then (no doubt) men would love it, they would delight in it [reconstructed: and be raised up and comforted by the gracious and free mercy of God]. Therefore the law justifies not.

If the law should serve my affections: that is to say, if it should approve my hypocrisy, my opinion and confidence of my 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 judges 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 I having no need of God, might be a God to myself, and merit grace by my works, and setting my Savior Christ apart, might save myself by my own merits: If (I say) the law should thus serve my 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 its own proper 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 Mediator, and yet notwithstanding without any fruit, as I will declare hereafter.

To this purpose serves that place in 2 Corinthians 3 concerning the covered face of Moses, where Paul out of the history of Exodus 34 shows that the children of Israel, not only did not know, but also could not abide the true and spiritual use of the law. First, for that they could not look to the end of the law (says Paul) because of the veil which Moses put upon his face. Again, they could not look upon the face of Moses being bare and uncovered, for the glory of his countenance. For when Moses went about to talk with them, he covered his face with a veil: without which they could not bear his talk: that is, they could not hear Moses himself their Mediator, unless he had set another Mediator between: that is to say, the veil. How then should they hear the voice of God, or of an Angel, when they could not hear the voice of Moses being but a man, indeed and also their Mediator, except his face had been covered? Therefore, except the blessed Seed come to raise up and comfort him which has heard the law, he perishes through desperation, in detesting of the law, in hating and blaspheming of God, and daily more and more offends against God. For this fear and confusion of conscience which the law brings, the deeper it pierces and the longer it continues, the more it increases hatred, and blasphemy against God.

This history therefore teaches what is the power of free will. The people are stricken with fear, they tremble and they flee back. Where is now free will? Where is now that good will, that good intent, that right judgment of reason which the Papists do so much brag of? What avails free will here in these sanctified and holy men? It can say nothing: It blinds their reason: it perverts their will: it receives not, it salutes not, it embraces not with joy the Lord coming with thundering, lightning, and fire into the Mount Sinai. It cannot hear the voice of the Lord: but on the contrary it says: Let not the Lord speak to us, lest we die. We see then what the strength and power of free will is in the children of Israel, who though they were cleansed and sanctified, could not hear one syllable or letter of the law. Therefore these high commendations which the Papists give to their free will are nothing else but mere toys and doting dreams.

Verse 20. Now, a Mediator is not a Mediator of one.

Here he compares these two Mediators together, and that with a marvelous brevity: yet so notwithstanding, that he satisfies the attentive reader, who, because this word Mediator is general, by and by understands that Paul speaks also of the Mediator generally, and not of Moses only. A Mediator (says he) is not a Mediator of one only: but this word necessarily comprehends two: that is to say, him that is offended, and him that is the offender: of whom, the one has need of intercession, and the other needs none. Therefore a Mediator is not of one, but of two, and of such two as be at variance between themselves. So Moses by a general definition is a Mediator, because he does the office of a Mediator between the law and the people, who cannot abide the true and spiritual use of the law. The law therefore must have a new face, and its voice must be changed: that is to say, the voice of the law must be made spiritual, or the law must be made lively in the inward affection, and must put on a visor or a veil, that it may now become more tolerable, so that the people may be able to hear it by the voice of Moses.

Now, the law being thus covered, speaks no more in its Majesty, but by the mouth of Moses. After this manner it does not do its office any more: that is, it does not terrify the conscience. And this is the cause that they do neither understand it, nor regard it: by means of which they become secure, negligent, and presumptuous hypocrites. [illegible] And yet notwithstanding, one of these two must needs be done: namely, that either the law must be without its use, and covered with a veil (but then, as I have said, it makes hypocrites): or else it must be in its use without the veil, and then it kills. For man's heart cannot abide the law in its true use, without the veil. It behooves you therefore, if you look to the end of the law without the veil, either to lay hold on that blessed Seed by faith, (that is to say) you must look beyond the end of the law to Christ, which is the accomplishment of the law: which may say to you: The law has terrified you enough: Be of good comfort my son, your sins are forgiven you, (of which I will speak more soon): or else surely you must have Moses for your Mediator, with his veil.

For this cause Paul says: A Mediator is not a Mediator of one. For it could not be that Moses should be a Mediator of God alone: For God needs no Mediator. And again, he is not a Mediator of the people only, but he does the office of a Mediator between God and the people, which were at discord with God. For it is the office of a Mediator to pacify the party that is offended, and to reconcile to him the party which is the offender. Notwithstanding Moses is a Mediator in this sort, as I have said: which does nothing else but change the voice of the law, and makes it tolerable, so that the people may abide the hearing thereof: but gives no power to accomplish the same. To conclude, he is a Mediator but only of the veil, and therefore he gives no power to perform the law, but only in the veil. Therefore his disciples, in that he is a Mediator of the veil, must always be hypocrites.

But what (think you) should have come to pass if the law had been given without Moses, either else before or after Moses, and there had been no Mediator, and in the mean season the people should not have been suffered either to flee away, or else to have had any Mediator? Here either the people being beaten down with intolerable fear, should have perished forthwith, or if they should have escaped, there must needs have come some other Mediator, which should have set himself between the law and the people to this end, that both the people might be preserved, and the law remain in its force and strength, and also an atonement might be made between the law and the people. Indeed Moses comes in the mean season, and is made a Mediator: he puts on a veil and covers his face: but he cannot deliver men's consciences from the anguish and terror which the law brings. Therefore, when a man, in the hour of death or in the conflict of conscience feels the wrath and judgment of God for sin which the law reveals and increases, here to keep him from desperation, setting aside Moses with his veil, he must have a Mediator which may say to him: Although you be a sinner, yet you will remain, that is to say: you will not die, although the law with its wrath and malediction does still remain.

This Mediator is Jesus Christ, which changes not the voice of the law, nor hides the same with a veil as Moses did, nor leads me out of the sight of the law: but he sets himself against the wrath of the law and takes it away, and satisfies the law in his own body by himself. And by the Gospel he says to me: Indeed the law threatens to you the wrath of God and eternal death: but be not afraid: flee not away, but stand still. I supply and perform all things for you: I satisfy the law for you. This is a Mediator which far excels Moses, who sets himself between God being angry, and the sinner. The intercession of Moses here profits nothing: he has done his office, and he with his veil is now vanished away. Here the miserable sinner being utterly desperate, or a man now approaching to death, and God being offended and angry do encounter together. Therefore there must come a far other Mediator than Moses, which may satisfy the law, take away the wrath thereof, and may reconcile to God who is angry, that poor sinner, miserable and guilty of eternal death.

Of this Mediator Paul speaks briefly when he says: A Mediator is not a Mediator of one. For this word Mediator properly signifies such a one as does the office of a Mediator between the party that is offended and the offender. We are the offenders: God with his law is he which is offended. And the offense is such, that God can not pardon it, neither can we satisfy for the same. Therefore between God, who of himself is but one, and us, there is wonderful discord. Moreover, God can not revoke his law, but he will have it observed and kept. And we which have transgressed the law, can not flee from the presence of God. Christ therefore has set himself a Mediator between two which are quite contrary and utterly separate asunder with an infinite and everlasting separation, and has reconciled them together. And how has he done this? He has put away (as Paul says in another place) the handwriting which was against us, which by ordinances (that is, by the law) was contrary to us, and he has taken it and fastened it to the Cross, and has spoiled principalities and powers, and has made a show of them openly, and has triumphed over them by himself. Therefore he is not a Mediator of one, but of two, utterly disagreeing between themselves.

This is also a mighty place and of great efficacy to confute and confound the righteousness of the law, and to teach us that in the matter of justification it ought to be utterly removed out of our sight. Also this word [Mediator] ministers sufficient matter to prove that the law justifies not: for else what need should we have of a Mediator? Seeing then that man's nature can not abide the hearing of the law, much less is it able to accomplish the law, or to agree with the law.

This doctrine (which I do so often repeat and not without tediousness do still beat into your heads) is the true doctrine of the law, which every Christian ought with all diligence to learn, that he may be able truly to define what the law is, what is the true use and office, what are the limits, what is the power, the time and the end thereof. For it has an effect quite contrary to the judgment of all men: which have this pestilent and pernicious opinion naturally rooted in them, that the law justifies. Therefore I fear lest this doctrine will be darkened and defaced again, when we are dead. For the world must be replenished with horrible darkness and errors before the latter day come.

He therefore that is able to understand this, let him understand it, that the law in true Christian divinity, and in his true and proper definition does not justify: but has a clean contrary effect. For it shows and discovers to us ourselves: it sets God before us in his anger: it reveals God's wrath, it terrifies us, and it does not only reveal sin, but also mightily increases sin, so that where sin was before but little, now by the law which brings the same to light, it becomes exceeding sinful: so that a man now begins to hate the law and to flee from it, and with a perfect hatred to abhor God the maker of the law. This is not to be justified by the law (and that even reason itself is compelled to grant): but to commit a double sin against the law. First, not only to have a will so disagreeing from the law that you can not hear it: but also to do contrary to that which it commands: And secondly so to hate it that you would wish it were abolished together with God himself who is the author thereof and absolutely good.

Now, what greater blasphemy, what sin more horrible can be imagined than to hate God? To abhor his law, and not to suffer the hearing thereof? Which notwithstanding is good and holy. For the history does plainly witness that the people of Israel refused to hear that excellent law, those holy and most gracious words (namely, I am the Lord your God, which brought you out of the land of Egypt and out of the house of bondage. You shall have no other Gods etc. Showing mercy to thousands etc. Honor your father and your mother that it may go well with you, and that your days may be prolonged upon the earth etc.) and that they had need of a Mediator. They could not abide this most excellent, perfect and divine wisdom: this most gracious, sweet, and comfortable doctrine. Let not the Lord speak to us (say they) lest we die. Speak you to us etc. Doubtless it is a marvelous thing that a man can not hear that which is his whole felicity, namely that he has a God, yes and a merciful God which will show mercy to him in many thousands of generations etc. And moreover that he can not abide that which is his chief safety, protection and defense, namely: You shall not kill: You shall not commit adultery: You shall not steal: For by these words the Lord has compassed and fortified the life of man, his wife, his children and his goods, as it were with a wall against the force and violence of the wicked.

The law then can do nothing, saving that by his light it lightens the conscience that it may know sin, death, the judgment, the hatred and wrath of God. Before the law comes I am secure: I feel no sin: but when the law comes, sin, death, and hell are revealed to me. This is not to be made righteous, but guilty, and the enemy of God, to be condemned to death and hell fire. The principal point then of the law in true Christian divinity is, to make men, not better but worse: that is to say, it shows to them their sin, that by the knowledge thereof they may be humbled, terrified, bruised and broken, and by this means may be driven to seek comfort, and so to come to that blessed Seed.

Verse. 20. But God is one.

God offends no person, and therefore needs no Mediator. But we offend God and therefore we have need of a Mediator, not Moses, but Christ, which speaks far better things for us etc. Here he has continued in his digression: Now he returns to his purpose.

Verse. 21. Is the law then against the promise of God?

Paul said before that the law justifies not. Shall we then take away the law? No, not so. For it brings with it a certain benefit. What is that? It brings men to the knowledge of themselves: it discovers and increases sin, etc. Here now rises another objection. If the law does nothing else but make men worse in showing to them their sin, then it is contrary to the promises of God. For it seems that God is but only provoked to anger and offended through the law, and therefore he regards not nor performs his promises. We Jews have thought the contrary: to wit, that we are restrained and bridled by this external discipline, to the end that God being provoked thereby, might hasten the performing of his promise, and that by this discipline we might deserve the promise.

Paul answers: It is nothing so. But contrariwise, if you have regard to the law, the promise is rather hindered. For natural reason offends God who so faithfully promises, while it will not hear his good and holy law. For it says: Let not the Lord speak to us, etc. How can it be then that God should perform his promise to those, which, not only receive not his law and his discipline, but also with a mortal hatred do shun it and flee from it? Here therefore (as I said) rises this objection: Then the law seems to hinder the promises of God. This objection Paul touches by the way and briefly answers, saying:

Verse 21. God forbid.

Why so? First for that God does not make any promise to us because of our worthiness, our merits, our good works: but what he does, is of his mere goodness and inestimable mercy in Christ. He says not to Abraham: All nations shall be blessed in you because you have kept the law: but (as it is written in the 24th chapter of Joshua) when he was yet uncircumcised, had no law, and was yet an idolater, he said to him: Go out of your own land, etc. I will be your protector, etc. Also: In your seed shall all nations be blessed. These are absolute and mere promises: which God freely gives to Abraham, without any condition or respect of works either going before or coming after.

This is specially against the Jews, which think that the promises of God are hindered because of their sins. God (says Paul) does not slack his promises because of our sins, or hasten the same for our righteousness and merits: he regards neither the one nor the other. Therefore, although we be worse and more sinful, and brought into a greater contempt and hatred of God by means of the laws, yet notwithstanding God is not moved thereby to defer his promise. For his promise does not stand upon our worthiness, but upon his only goodness and mercy. Therefore, where the Jews say: The Messiah is not yet come, because our sins do hinder his coming, it is a detestable lie. As though God should become unrighteous because of our sins, or made a liar because we are liars. He abides always just and true: his truth therefore is the only cause that he accomplishes and performs his promise.

Moreover, although the law does reveal and increase sin, yet it is not against the promises of God, indeed rather it confirms the promises. For as concerning its proper work and end, it humbles and prepares a man (so that he uses it rightly) to sigh and seek for mercy. For when sin is revealed to a man and so increased by the law, then he begins to perceive the wickedness and hatred of man's heart against the law, and against God himself the author of the law. Then he feels indeed that, not only he loves not God, but also hates and blasphemes God who is full of goodness and mercy, and his law which is just and holy. Then he is constrained to confess that there is no good thing in him. And thus, when he is thrown down and humbled by the law, he acknowledges himself to be most miserable and damnable. When the law therefore constrains a man so to acknowledge his own corruption, and to confess his sin from the bottom of his heart, then it has done its office truly, and its time is accomplished and ended. And now is the time of grace, that the blessed seed may come to raise up and to comfort him that is so cast down and humbled by the law.

After this manner the law is not against the promises of God. For first the promise depends not upon the law, but upon the truth and mercy of God only and alone. Secondly when the law is in its chief end and office, it humbles a man, and in humbling him it makes him to sigh and groan, and to seek the hand and aid of the Mediator, and makes his grace and his mercy exceeding sweet and comfortable (as is said in Psalm 109: Your mercy is sweet) and his gift precious and inestimable. And by this means it prepares us and makes us apt to apprehend and to receive Christ. For as the poet says: Dulcia non meruit qui non gustauit amara: that is, He that has not tasted the things that are bitter, is not worthy to taste the things that are sweeter.

Hunger is the best cook. Therefore like as the dry earth does covet the rain, even so the law makes troubled and afflicted souls to thirst after Christ. To such Christ savors sweetly: to them he is nothing else but joy, consolation and life. And there begins Christ and his benefit rightly to be known.

This is then the principal use of the law: namely, when a man can so use it, that it may humble him and make him to thirst after Christ. And indeed Christ requires thirsty souls, whom he most lovingly and graciously allures and calls to him when he says: Come to me all you that labor and are heavy laden and I will refresh you (Matthew 11:28). He delights therefore to water these dry grounds. He pours not his waters upon fat and rank grounds, or such as are not dry and covet no water. His good things are inestimable, and therefore he gives them to none but to such as have need of them, and feeling the great need they have thereof, do earnestly desire them. He preaches glad tidings to the poor: he gives drink to the thirsty. If any thirst (says John) let him come to me, etc. (John 7:37-38). He heals the broken hearted, etc.: that is, he comforts those that are bruised and afflicted by the law. Therefore the law is not against the promises of God.

Verse 21. For if there had been a law given which brings life, surely righteousness should have been by the law.

By these words Paul signifies that no law of itself is able to quicken or give life, but only kills. Therefore such works as are done, not only according to the laws and traditions of the Pope, but also according to the very law of God, do not justify a man before God, but make him a sinner: they do not pacify the wrath of God, but they kindle it: they obtain not righteousness, but they hinder it: they quicken not, but they terrify. Therefore, when he says: If a law had been given which could have brought life, etc., he teaches plainly that the law of itself justifies not: but that it has a completely contrary effect.

Although these words of Paul are plain enough, yet are they obscure and utterly unknown to the Papists. For if they did understand them indeed, they would not so magnify their free will, their own natural strength, the keeping of the Counsels, the works of supererogation, etc. But lest they should seem to be manifestly wicked, and plain infidels in denying the words of the Apostle of Christ so impudently, they have this pestilent gloss always ready (whereby they pervert the places of Paul concerning the law which reveals sin and engenders wrath, that is to say the ten commandments) that Paul speaks only of the ceremonial and not of the moral law. But Paul speaks plainly when he says: If a law had been given, etc., and he excepts no law. Therefore this gloss of the Papists is not worth a rush. For the laws of the ceremonies were as well commanded of God, and as strictly kept as the moral laws. The Jews also kept circumcision as precisely as they did the Sabbath day. It is evident enough therefore that Paul speaks of the whole law.

These words of the Apostle are sung and said in the Papacy and in all their churches, and yet notwithstanding they both teach and live quite contrary. Paul says simply that no law was given to quicken and to bring life: but the Papists teach that many laws are given to bring life. Although they say not this in plain words, yet in very deed such is their opinion, as their Monkery does plainly witness, besides many laws and traditions of men, their works and merits before grace and after, and innumerable wicked ceremonies and false worshippings, which they have devised of their own heads, and those only have they preached, treading the Gospel under their feet and assuredly promising grace, remission of sins, and life everlasting to all such as should keep and observe the same. This that I say cannot be denied: for their books which are yet extant, give certain testimony thereof.

But contrariwise we affirm with Paul that there is no law, whether it be man's law or God's law, that gives life. Therefore we put as great a difference between the law and righteousness, as is between life and death, between heaven and hell. And the cause that moves us so to affirm, is that plain and evident place of Paul: where he says, that the law is not given to justify, to give life, and to save, but only to kill and to destroy, contrary to the opinion of all men: for naturally they can judge no otherwise of the law, but that it is given to work righteousness, and to give life and salvation.

This difference of the offices of the law and the gospel keeps all Christian doctrine in its true and proper use. Also it makes a faithful man judge over all kinds of life, over the laws and decrees of all men, and over all doctrine whatever, and it gives them power to try all manner of spirits. On the other side the Papists, because they confound and mingle the law and the gospel together, can teach no certainty touching faith, works, the states and conditions of life, nor of the difference of spirits.

Now therefore, after that Paul has prosecuted his confutations and arguments sufficiently and in good order, he teaches, that the law (if you consider its true and perfect use) is nothing else but as a certain Schoolmaster to lead us to righteousness. For it humbles men, and makes them apt to receive the righteousness of Christ when it does its own proper work and office, that is, when it makes them guilty, terrifies and brings them to the knowledge of sin, wrath, death and hell. For when it has done this, the opinion of man's own righteousness and holiness vanishes away, and Christ with his benefits begins to wax sweet to him. Therefore the law is not against the promises of God, but rather confirms them. True it is, that it does not accomplish the promise, nor bring righteousness: notwithstanding it humbles us with its exercise and office, and so makes us more thrifty, and more apt to receive the benefit of Christ. Therefore (says he) if any law had been given which might have brought righteousness, and through righteousness life (for no man can obtain life except first he be righteous) then indeed righteousness should come by the law. Moreover, if there were any state of life, any work, any religion, whereby a man might obtain remission of sins, righteousness and life, then should these things indeed justify and give life: but this is impossible: for,

Verse 22. The scripture has concluded all men under sin.

Where? First in the promises themselves as touching Christ, as Genesis 3:15: The seed of the woman shall break the head of the serpent. And Genesis 22: In your seed, etc. Wherever then is any promise in the scriptures made to the fathers concerning Christ, there the blessing is promised, that is, righteousness, salvation, and eternal life. Therefore by the contrary it is evident, that they which must receive the blessing are subject to the curse, that is to say, sin and eternal death: for else to what end was the blessing promised?

Secondly, the Scripture shuts men under sin and under the curse especially by the law, because it is his peculiar office to reveal sin and engender wrath, as we have declared throughout this Epistle, but chiefly by this sentence of Paul: Whoever are of the works of the law are under the curse (Galatians 3:10): also by that place which the Apostle alleged out of the 27th chapter of Deuteronomy: Cursed is everyone that abides not in all the words of this law to do them, etc. (Deuteronomy 27:26). For these sentences in plain words do shut under sin and under the curse, not only those which sin manifestly against the law, or do not outwardly accomplish the law: but also those which are under the law, and with all endeavor go about to perform the same: and such were the Jews, as before I have said. Much more then does the same place of Paul shut up under sin and under the curse, all Monks, Friars, Hermits, Carthusians and such like, with their professions, rules, and religions, to which they attributed such holiness, that when a man had once made a vow of his profession, if he died by and by, they dreamed that he went straight to heaven. But here you hear plainly that the Scripture shuts all under sin. Therefore neither the vow nor religion of the Carthusian, be it never so angelical, is righteousness before God: for the Scripture has shut all under sin, all are accursed and damned. Who pronounces this sentence? The Scripture. And where? First by this promise: The seed of the woman shall bruise the serpent's head. In you shall be blessed, etc. and such like places: Moreover, by the whole law, of which the principal office is to make men guilty of sin. Therefore no Monk, no Carthusian, no Celestine bruises the head of the serpent, but they abide bruised and broken under the serpent's head, that is, under the power of the Devil. Who will believe this?

Briefly, whatever is without Christ and his promise, whether it be the law of God or the law of man, the ceremonial or the moral law, without all exception, is shut under sin: for the Scripture shuts all under sin. Now, he that says all, excepts nothing. Therefore we conclude with Paul, that the policies and laws of all nations, be they never so good and necessary, with all ceremonies and religions without faith in Christ, are and abide under sin, death and eternal damnation, except faith in Jesus Christ go with all or rather before all, as follows in the text. Of this matter we have spoken largely before.

Therefore this is a true proposition: only faith justifies without works (which notwithstanding our adversaries can by no means abide): for Paul here strongly concludes that the law gives not life, because it is not given to that end. If then the law does not justify and give life, much less do works justify. For when Paul says that the law gives not life, his meaning is that works also do not give life. For it is more to say that the law quickens and gives life, than to say that works do quicken and give life. If then the law itself being fulfilled (although it is impossible that it should be accomplished) does not justify, much less do works justify. I conclude therefore that faith only justifies and brings life without works. Paul cannot suffer this addition: faith joined with works justifies: but he proceeds simply by the negative (Romans 3) and before in the second chapter: Therefore by the works of the law (says he) shall no flesh be justified. And again in this place: The law is not given to bring life.

Verse 22. That the promise by the faith of Jesus Christ should be given to them that believe.

He said before that the Scripture has shut all under sin. What, forever? No, but until the promise should be given. Now, the promise is the inheritance itself, or the blessing promised to Abraham: to wit, the deliverance from the law, sin, death and the Devil, and a free giving of grace, righteousness, salvation and eternal life. This promise (says he) is not obtained by any merit, by any law, or by any work, but it is given. To whom? To those that believe. In whom? In Jesus Christ, who is the blessed seed, which has redeemed all believers from the curse, that they might receive the blessing. These words are not obscure, but plain enough: notwithstanding we must mark them diligently and weigh well the force and weight thereof. For if all be shut under sin, it follows that all nations are accursed and are destitute of the grace of God: also that they are under the wrath of God and the power of the Devil, and that no man can be delivered from them by any other means than by faith in Jesus Christ. With these words therefore Paul fights strongly against the fantastical opinions of the Papists and all Justiciaries touching the law and works, when he says: that the promise by faith in Jesus Christ might be given to all believers.

Now, how we should answer to those sentences which speak of works and the reward thereof, I have sufficiently declared before. And the matter requires not now that we should speak anything of works. For we have not here undertaken to discuss works, but of justification: to wit, that it is not obtained by the law and works, since all things are shut under sin and under the curse: but by faith in Christ. When we are out of the matter of justification, we cannot sufficiently praise and magnify those works which are commanded of God. For who can sufficiently commend and set forth the profit and fruit of one only work, which a Christian does through faith and in faith? Indeed it is more precious than heaven or earth. The whole world therefore is not able to give a worthy recompense to such a good work. Indeed the world has not the grace to magnify the holy works of the faithful as they are worthy, and much less to reward them: for it sees them not: or if it does, it esteems them not as good works, but as most wicked and detestable crimes, and rids the world of those which are the doers thereof, as most pestilent plagues to mankind.

So Christ the Savior of the world, for a recompense of his incomprehensible and inestimable benefits, was put to the most ignominious death of the cross. The Apostles also bringing the word of grace and eternal life into the world, were counted the offscouring and the outcasts of the whole world. This is the goodly reward which the world gives for so great and unspeakable benefits. But works done without faith, although they have never so goodly a show of holiness, are under the curse. Therefore, so far off it is that the doers thereof should deserve grace, righteousness and eternal life, that rather they heap sin upon sin. After this manner the Pope, that child of perdition, and all that follow him, do work. So work all merit-mongers and heretics which are fallen from the faith.

Verse 23. But before faith came.

He proceeds in declaring the profit and necessity of the law. He said before that the law was added for transgressions: not that it was the principal purpose of God to make a law that should bring death and damnation, as he says in Romans 7: Was that which was good made death to me? God forbid. For the law is a word that shows life and drives men to it. Therefore it is not only given as a minister of death, but the principal use and end thereof is to reveal death, that so it might be seen and known how horrible sin is. Notwithstanding it does not so reveal death as though it tended to no other end but to kill and destroy. But to this end it reveals death, that when men are terrified, cast down, and humbled, they should fear God. And this does the 20th chapter of Exodus declare. Fear not (says Moses) for God is come to prove you and that his fear may be before you that you sin not. The office therefore of the law is to kill, and yet so, that God may revive and quicken again. The law then is not given only to kill: but because man is proud and dreams that he is wise, righteous and holy, therefore it is necessary he should be humbled by the law, that so this beast — the opinion of righteousness I say — might be slain: for otherwise men cannot obtain life.

Albeit then that the law kills, yet God uses this effect of the law, this death I mean, to a good use, that is to say, even to life. For God seeing that this universal plague of the whole world — namely, man's opinion of his own righteousness, his hypocrisy, and confidence in his own holiness — could not be beaten down by any other means, he would that it should be slain by the law: not forever, but that, when it is once slain, man might be raised up again above and beyond the law, and there might hear this voice: Fear not: I have not given the law, and killed you by the law, to this end that you should remain in this death: but that you should fear me, and live. For the presuming of good works and righteousness stands not with the fear of God: and where the fear of God is not, there can be no thirsting for grace or life. God must therefore have a strong hammer or a mighty maul, to break the rocks, and a hot burning fire in the midst of heaven to overthrow the mountains: that is to say, to destroy this furious and obstinate beast (this presumption I say) that when a man by this bruising and breaking is brought to nothing, he should despair of his own strength, righteousness, and holiness, and being thus thoroughly terrified, should thirst after mercy and remission of sins.

Verse 23. But before faith came, we were under the law, shut up to the faith which should afterwards be revealed.

That is to say, before the time of the Gospel and grace came, the office of the law was, that we should be shut up and kept under the same, as it were in prison. This is a goodly and a fitting similitude, showing the effect of the law, and how righteous it makes men: therefore it is diligently to be weighed. No thief, no murderer, no adulterer, or other malefactor loves the chains and fetters, the dark and loathsome prison wherein he lies fast bound: but rather, if he could, he would break and beat into powder the prison, with his irons and fetters. Indeed while he is in prison he refrains from doing evil: but not of a good will or for righteousness' sake: but because the prison restrains him that he cannot do it. And now being fast fettered he hates not his theft and his murder: (indeed he is sorry with all his heart that he cannot rob and steal, cut and slay) but he hates the prison, and if he could escape, he would rob and kill as he did before.

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