Now a minister of sin is nothing else but a lawgiver, or a schoolmaster of the law, which teacheth good works and charity, and that a man must suffer the cross and afflictions, and follow the example of Christ and of the saints. He that teacheth and requireth this, is a minister of the law, of sin, wrath and of death: for by this doctrine he doth nothing else but terrify and afflict men's consciences, and shut them under sin. For it is impossible for the nature of man to accomplish the law: yea, in those that are justified and have the Holy Ghost, the law of the members fighteth against the law of the mind, (Rom. vii. 23.) What will it not then do in the wicked which have not the Holy Ghost? Wherefore he that teacheth that righteousness cometh by the law, doth not understand what he saith or what he affirmeth, and much less doth he keep the law, but rather he deceiveth himself and others, and layeth upon them such a burden as they are not able to bear, requiring and teaching impossible things, and at the last he bringeth himself and his disciples unto desperation.

The right use and end therefore of the law is, to accuse and condemn as guilty such as live in security, that they may see themselves to be in danger of sin, wrath, and death eternal, that so they may be terrified and brought even to the brink of desperation, trembling and quaking at the falling of a leaf; and in that they are such, they are under the law. For the law requireth perfect obedience unto God, and condemneth all those that do not accomplish the same. Now, it is certain, that there is no man living which is able to perform this obedience: which notwithstanding God straitly requireth of us. The law therefore justifieth not, but condemneth, according to that saying, "Cursed is he that abideth not in all things that are written in this book." (Deut. xxvii. 26. Gal. iii. 10.) Therefore he that teacheth the law is the minister of the law.

Wherefore it is not without good cause, that Paul, in 2 Cor. iii. calleth the minister of the law, the minister of sin: for the law sheweth and uttereth sin, which without the law is dead. Now the knowledge of sin (I speak not here of that speculative knowledge of hypocrites, but of a true knowledge, by the which we see the wrath of God against sin, and feel a true taste of death) terrifieth the heart, driveth down to desperation, killeth and destroyeth, (Rom. vii.) Wherefore these schoolmasters of the law and works are called in the scripture oppressors and tyrants. For as the taskmasters in Egypt did oppress the children of Israel (Exod. v.) with corporal servitude, so do these lawgivers and taskmasters drive men into spiritual and most miserable bondage of soul, and at length bring them to desperation and utter destruction. These do neither know themselves nor the force of the law; neither is it possible for them to have quietness and peace of conscience in great and inward terrors, and in the agony of death, yea, though they have observed the law, loved their

neighbours, done many good works, and suffered great afflictions; for the law always terrifieth and accuseth, saying, thou never didst accomplish all that is commanded in the law; but accursed is he that hath not done all things contained therein. Wherefore these terrors remain still in the conscience, and increase more and more. And if such schoolmasters of the law be not raised up by faith and the righteousness of Christ, they are driven down headlong to desperation.

This also was notably figured when the law was given, as we may see in the 19th and 20th of Exodus. Moses brought the people out of the tents to meet with the Lord, that they might hear him speak unto them out of the dark cloud. Then the people being astonished and trembling for fear, fled back (which a little before had promised to do all that God had commanded) and standing aloof, off, said unto Moses: "Who can abide to see the fire, and to hear the thunderings and noise of the trumpet? Talk thou with us, and we will hear thee: but let not God talk with us, lest we die." So the proper office of the law is to lead us out of our tents and tabernacles, that is to say, from the quietness and security wherein we dwell, and from trusting in ourselves, and to bring us before the presence of God, to reveal his wrath unto us, and to set before us our sins. Here the conscience feeleth that it hath not satisfied the law, neither is it able to satisfy it, nor to bear the wrath of God, which the law revealeth when it bringeth us forth after this manner before the presence of God; that is to say, when it feareth us, accuseth us, and setteth before us our sins. Here it is impossible that we should be able to stand: and therefore, being thoroughly afraid, we fly, and we cry out with the children of Israel," We shall die, we shall die: let not the Lord speak unto us, but speak thou unto us," &c.

He then which teacheth that faith in Christ justifieth not without the observation of the law, maketh Christ a minister of sin, that is to say, a schoolmaster of the law, which teacheth the self-same doctrine that Moses did. By this means Christ is no saviour, no giver of grace, but a cruel tyrant, who requireth such things (as Moses did) which no man is able to perform. See how all the merit-mongers do take Christ to be but a new lawgiver, and the gospel to be nothing else but a certain book which containeth new laws concerning works, as the Turks dream of their Alcoran. But as touching laws there is enough in Moses. The gospel then is a preaching of Christ, which forgiveth sins, giveth grace, justifieth and saveth sinners. Now, whereas there are commandments found in the gospel, they are not the gospel, but expositions of the law, and matters depending upon gospel.

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To conclude, if the law be the ministry of sin, then it is also the ministry of wrath and of death. For as the law revealeth sin, so doth it terrify a man, it sheweth unto him his sin and the

wrath of God, and striketh into him a terror of death and damnation. For this the conscience by-and-by gathereth: thou hast not kept the commandments of God, therefore is God angry with thee. If he be angry with thee, he will destroy and condemn thee for ever. And it thinketh this to be an infallible consequence: I have sinned, therefore I must die. And so it followeth, that the ministry of sin, is the ministry of wrath and condemnation. For after that sin is revealed, by-and-by ensueth the wrath of God, death, and damnation. And hereof it cometh, that many which are not able to bear the judgment and wrath of God, which the law setteth before their eyes, do kill, hang, or drown themselves.

VERSE 17. God forbid.

As though he would say, Christ is not the minister of sin, but the giver of righteousness and eternal life. Wherefore Paul separateth Moses far from Christ. Let Moses then tarry on the earth; let him be the schoolmaster of the letter, and exactor of the law: let him torment and crucify sinners. But the believers, saith Paul, have another schoolmaster in their conscience: not Moses, but Christ, which hath abolished the law and sin, hath overcome the wrath of God, and destroyed death. He biddeth us that labour and are oppressed with all manner of calamities, to come unto him. Therefore when ye fly unto him, Moses with his law vanishes away, (Deut. xxxiii. 4.) so that his sepulchre can no where be seen, sin and death can hurt us no more. For Christ our instructor is Lord over the law, sin, and death; so that they which believe in him, are delivered from the same. It is therefore the proper office of Christ to deliver from sin and death; and this Paul teacheth and repeateth every where.

We are condemned and killed by the law, but by Christ we are justified and restored to life. The law astonisheth us, and driveth us from God: but Christ reconcileth us to God, and maketh for us an entrance, that we may boldly come unto him. "For he is the Lamb of God, that hath taken away the sins of the world." Now, if the sin of the world be taken away, then is it taken away from me also, which do believe in him. If sin be taken away, then is the wrath of God, death, and damnation taken away also. And in the place of sin succeedeth righteousness; in the place of wrath, reconciliation and grace; in the place of death, life; and in the place of damnation, salvation. Let us learn to practise this distinction, not in words only, but in life and lively experience, and with an inward feeling. For where Christ is, there must needs be joy of heart and peace of conscience: for Christ is our reconciliation, righteousness, peace, life, and salvation. Briefly, whatsoever the poor afflicted conscience desireth, it findeth in Christ abundantly. Now Paul goeth about to amplify this argument, and to persuade as followeth,

VERSE 18. For if I build again the things that I have destroyed, I make myself a trespasser.

As if he should say: I have not preached to this end, that I might build again those things which I once destroyed. For if I should so do, I should not only labour in vain, but should make myself also a transgressor, and overthrow all together, as the false apostles do; that is to say, of grace, and of Christ, I should again make the law and Moses: and contrariwise, of the law and Moses, I should make grace and Christ. Now, by the ministry of the gospel, I have abolished sin, heaviness of heart, wrath and death. For thus have I taught: Thy conscience, O man, is subject to the law, sin, and death; from which thou canst not be delivered either by men or angels. But now cometh the gospel, and preacheth unto thee remission of sin by Jesus Christ, who hath abolished the law, and hath destroyed sin and death: believe in him; so shalt thou be delivered from the curse of the law, and from the tyranny of sin and death: thou shalt become righteous, and have eternal life.

Behold how I have destroyed the law, by the preaching of the gospel, to the end that it should not reign in the conscience any more. For when the new guest Christ Jesus cometh into the new house, there to dwell alone, Moses the old inhabiter must give place unto him, and depart some whither else. Also where Christ the new guest is come to dwell, there can sin, wrath, and death have no place: but there now dwelleth mere grace, righteousness, joy, life, true affiance and trust in the Father, now pacified and reconciled unto us, gracious, long-suffering, and full of mercy, for his Son Christ's sake. Should I then, driving out Christ, and destroying his kingdom, which I have planted through the preaching of the gospel, now build up again the law, and set up the kingdom of Moses? Indeed this should I do, if I should teach circumcision and the observation of the law to be necessary to salvation, as the false apostles do: and by this means, in the stead of righteousness and life, I should restore again sin and death. For the law doth nothing else but utter sin, procure God's wrath, kill and destroy.

What are the Papists (I pray you) yea, the best of them all, but destroyers of the kingdom of Christ, and builders up of the kingdom of the devil and of sin, of wrath and eternal death? Yea, they destroy the church, which is God's building, not by the law of Moses, as did the false apostles, but by men's traditions and doctrines of devils. And even so the fantastical heads which are at this day, and shall come after us, do destroy and shall destroy those things which we have built; do build, and shall build up again those things which we have destroyed.

But we by the grace of Christ holding the article of justification, do assuredly know that we are justified and reputed righteous before God by faith only in Christ. Therefore we do not mingle the law and grace, faith and works together: but we

separate them far asunder. And this distinction or difference between the law and grace, let every true Christian mark diligently, and let him suffer the same to take place, not in letters and syllables, but in practice and inward experience: so that when he heareth that good works ought to be done, and that the example of Christ is to be followed, he may be able to judge rightly, and say, Well, all these things will I gladly do. What then followeth? Thou shalt then be saved and obtain everlasting life. Nay, not so. I grant indeed, that I ought to do good works, patiently to suffer troubles and afflictions, and to shed my blood also, if need be, for Christ's cause: but yet am I not justified, neither do I obtain salvation thereby.

We must not therefore draw good works into the article of justification as the monks have done, which say, that not only good works, but also the punishment and torments which malefactors suffer for their wicked deeds do deserve everlasting life. For thus they comfort them, when they are brought to the gallows, or place of execution: thou must suffer willingly and patiently this shameful death: which if thou do, thou shalt deserve remission of thy sins and everlasting life. What a horrible thing is this, that a wretched thief, a murderer, a robber, should be so miserably seduced in that extreme anguish and distress, that even at the very point of death, when he is now ready to be hanged, or to have his head cut off, he should refuse the gospel and sweet promises in Christ, which are only able to bring comfort and salvation, and should be commanded to hope for pardon of his sins, if he willingly and patiently endure this opprobrious death which he suffereth for his mischievous deeds? What is this else but to heap upon him which is already most miserably afflicted, extreme perdition and destruction, and through a false conscience in his own death, to shew him the ready way to hell?

Hereby these hypocrites do plainly declare, that they neither teach nor understand one letter or syllable concerning grace, the gospel, or Christ. They retain only in outward shew the name of the gospel and of Christ, that they may beguile the hearts of the people. Notwithstanding they denying and rejecting Christ indeed, do attribute more to the traditions of men, than to the gospel of Christ. Which thing to be true, so many kinds of false worships, so many religious orders, so many ceremonies, and so many will-workers do plainly witness: all which things were instituted as available to deserve grace, righteousness and everlasting life. In their confessions they make no mention of faith or the merit of Christ, but they teach and set forth the satisfactions and merits of men, as it may plainly appear in this form of absolution (I speak nothing here of other matters) which the monks used among themselves, yea, and such as would be counted more devout and more religious than others: which I think