which, the argument as touching the promise made unto Abraham and to the other fathers, is the weightiest, and of greatest efficacy; which Paul doth chiefly prosecute, both here and in the epistle to the Romans; the words whereof he diligently weigheth, and moreover entreateth both of the times and persons. Also he standeth upon this word "seed," applying the same unto Christ. Finally, he declareth, by the contrary, what the law worketh: namely, that it holdeth men under the curse. And thus he fortifieth the article of christian righteousness with strong and mighty arguments. On the other side, he overthroweth the arguments of the false apostles, which they used in defence of the righteousness of the law, and turneth them upon their own heads: that is to say, whereas they contended that righteousness and life is obtained by the law, Paul sheweth that it worketh nothing but malediction and death in us. Ye contend, saith he, that the law is necessary to salvation. Have ye not read that it saith: "He that shall do these things shall live in them?" (Levit. xviii. 5.) Now, who is he that performeth and accomplisheth them? No man living. Therefore, "as many as are of the works of the law are under the curse." (Gal. iii. 10.) And again, in another place, "The sting of death is sin, and the strength of sin is the law." (1 Cor. xv. 56.) Now followeth the conclusion of all these arguments.

VER. 18. For if the inheritance be of the law, it is no more by the promise, &c. So he saith in the fourth to the Romans: "For if they which be of the law be heirs, then is faith but vain, and the promise of none effect." And it cannot otherwise be: For this distinction is plain, that the law is a thing far differing from the promise. Yea, natural reason, although it be never so blind, is compelled to confess that it is one thing to promise, and another thing to require; one thing to give, and another thing to take. The law requireth and exacteth of us our works: the promise of the seed doth offer unto us the spiritual and everlasting benefits of God, and that freely for Christ's sake. Therefore we obtain the inheritance or blessing through the promise, and not through the law. For the promise saith, "In thy seed shall

all nations of the earth be blessed." Therefore he that hath the law, hath not enough, because he hath not yet the blessing, without the which he is compelled to abide under the curse. The law therefore cannot justify, because the blessing is not ioined unto it. Moreover, if the inheritance were of the law, then should God be found a liar, and the promise should be in vain. Again, if the law could obtain the blessing, why did God then make this promise, "In thy seed, &c.?" Why did he not rather say: Do this, and thou shalt receive the blessing? Or else, by keeping of the law, thou mayest deserve everlasting life? This argument is grounded upon contraries: the inheritance is given by the promise; therefore not by the law.

VERSI 18. But God gave it unto Abraham by promise

It cannot be denied but that God, before the law was, gave unto Abraham the inheritance or blessing by the promise: that is to say, remission of sins, righteousness, salvation, and everlasting life, that we should be sons and heirs of God, and fellowheirs with Christ. For it is plainly said in Genesis: "In thy seed shall all nations be blessed." There the blessing is given freely, without respect of the law or works. For God gave the inheritance before Moses was born, or before any man had yet once thought of the law. Why vaunt ye then, that righteousness cometh by the law, seeing that righteousness, life and salvation was given to your father Abraham without the law, yea, before there was any law? He that is not moved with these things is blind and obstinate. But this argument of the promise I have before handled more largely, and therefore I will but touch it by the way.

Hitherto we have heard the principal part of this epistle. Now the apostle goeth about to shew the use and office of the law, adding certain similitudes of the school-master, and of the little heir: also the allegory of the two sons of Abraham, Isaac and Ishmael, &c. Last of all he setteth forth certain precepts concerning manners.

VERSE 19. Wherefore then serveth the law?

When we teach that a man is justified without the law and works, then doth this question necessarily follow: If the law do not justify, why then was it given? Also, why doth God charge us and burden us with the law, if it do not justify? What is the cause that we are so hardly exercised and vexed with it, if they which work but one hour, are made equal with us that have borne the heat and burden of the day? When as that grace is once published unto us which the gospel setteth out, by-and-by ariseth this great murmuring: without which the gospel cannot be preached. The Jews had this opinion, that if they kept the law they should be justified thereby. Therefore, when they heard that the gospel was preached concerning Christ, who came into the world to save, not the righteous, but sinners, and that they should go before them into the kingdom of God, (Matt. xx. 12.) they were wonderfully offended, complaining that they had borne the heavy yoke of the law so many years with great labour, and toil, and that they were miserably vexed and oppressed with the tyranny of the law, without any profit, yea, rather, to their great hurt: again, that the Gentiles, who were idolaters, obtained grace without any labour or travel. So do our Papists murmur at this day, saying, What hath it profited us that we have lived in a cloister twenty, thirty, or forty years; that we have vowed chastity, poverty, obedience; that we have said so many psalters, and so many canonical hours, and so many masses; that we have

so punished our bodies with fasting, prayers, chastisements, &c. if a husband, a wife, a prince, a governor, a master, a scholar, if a hireling or a drudge bearing sacks, if a wench sweeping the house, shall not only be made equal with us, but also be acceptable as better and more worthy before God than we?

This is therefore a hard question, whereunto reason cannot answer, but is greatly offended with it. Reason, after a sort, understandeth the righteousness of the law, which also it teacheth and urgeth, and imagineth that the doers of it are righteous: but it understandeth not the office and end of the law. Therefore, when it heareth this sentence of Paul (which is strange and unknown to the world) "that the law was given for transgressions," thus it judgeth: Paul abolisheth the law, for he saith that we are not justified through it; yea, he is a blasphemer against God which gave the law, when he saith, "that the law was given for transgressions." Let us live therefore as Gentiles which have no law; "yea, let us sin, and abide in sin, that grace may abound:" also, "let us do evil that good may come thereof." This happened to the apostle Paul. And the selfsame happeneth at this day unto us. For when the common people hear, out of the gospel, that righteousness cometh by the mere grace of God, through faith only, without the law, and without works, they gather by-and-by of it, as did the Jews in times past: If the law do not justify, then let us work nothing; and this do they truly perform.

What should we then do? This impiety doth indeed very much vex us, but we cannot remedy it. For when Christ preached, he must needs hear, that he was a blasphemer and a seditious person: that is to say, that through his doctrine he deceived men, and made them rebels against Cæsar. The selfsame thing happened to Paul and all the rest of the apostles. And what marvel is it if the world, in like manner, accuse us at this day? Let it accuse us, let it slander us, let it persecute us and spare us not: yet must not we therefore hold our peace, but speak freely, that afflicted consciences may be delivered out of the snares of the devil. And we must not regard the foolish and ungodly people, in that they do abuse our doctrine: for, whether they have the law or no law, they cannot be reformed. But we must consider how afflicted consciences may be comforted, that they perish not with the multitude. If we should dissemble and hold our peace, miserable and afflicted consciences should have no comfort, which are so entangled and snared with men's laws and traditions, that they can wind themselves out by no means.

As Paul therefore, when he saw that some resisted his doctrine, and other some sought the liberty of the flesh, and thereby became worse, comforted himself after this sort: that he was an apostle of Jesus Christ, sent to preach the faith of God's elect; and that he must suffer all things for the elect's sake;

that they also might obtain salvation; so we at this day do all things for the elect's sake, whom we know to be edified and comforted through our doctrine. But as for the dogs and swine, (of whom the one sort persecuteth our doctrine, and the other sort treadeth under foot the liberty which we have in Christ Jesus,) I am so offended with them, that in all my life, for their sakes, I would not utter so much as one word; but I would rather wish that these swine, together with our adversaries the dogs, were yet still subject to the Pope's tyranny, rather than that the holy name of God should be so blasphemed and evil spoken of through

them.

Therefore, albeit not only the foolish and ignorant people, but they also which seem, in their own conceits, to be very wise, do argue after this sort: If the law do not justify, then is it in vain and of none effect; yet is it not therefore true. For like as this consequence is nothing worth: Money doth not justify, or make a man righteous, therefore it is unprofitable; the eyes do not justify, therefore they must be plucked out; the hands make not a man righteous, therefore they must be cut off: so is this naught also, The law doth not justify, therefore it is unprofitable: for we must attribute unto every thing his proper effect and use. We do not therefore destroy or condemn the law, because we say that it doth not justify; but we answer otherwise to this question, "To what end then serveth the law?" than our adversaries do, who do wickedly and perversely counterfeit an office and use of the law, which belongeth not unto it.

Against this abuse and forged office of the law we dispute, and answer with Paul, that "the law doth not justify." But, in so saying, we affirm not that the law is unprofitable, as they do by-and-by gather. If the law do not justify (say they) then it is given in vain. No, not so. For it hath its proper office and use; but not that which the adversaries do imagine, namely, to make men righteous: but it accuseth, terrifieth, and condemneth them. We say with Paul, that the law is good, if a man do rightly use it; that is to say, if he use the law as the law. If I give unto the law his proper definition, and keep it within the compass of his office and use, it is an excellent thing. But if I translate it to another use, and attribute that unto it which I should not, then do I not only pervert the law, but also the whole scripture.

Therefore Paul fighteth here against those pestilent hypocrites who could not abide this sentence: "The law was added for transgressions;" for they think that the office of the law is to justify. And this is the general opinion of man's reason among the sophisters, and throughout the whole world, that righteousness is gotten through the works of the law; and reason will by no means suffer this pernicious opinion to be wrested from it, because it understandeth not the righteousness of faith. Hereof it cometh that the Papists both foolishly and wickedly do

say: The church hath the law of God, the traditions of the fathers, the decrees of councils: if it live after them, it is holy. No man shall persuade these men, that, when they keep these things, they please not God, but provoke his wrath. To conclude, they that trust in their own righteousness, think to pacify the wrath of God by their will-worship and voluntary religion. Therefore this opinion of the righteousness of the law is the sink of all evils, and the sin of sins of the whole world. For gross sins and vices may be known and so amended, or else repressed by the punishment of the magistrate. But this sin, to wit, man's opinion concerning his own righteousness, will not only be counted no sin, but also will be esteemed for a high religion and righteousness. This pestilent sin, therefore, is the mighty power of the devil over the whole world, the very head of the serpent, and the snare whereby the devil entangleth and holdeth all men captive. For naturally all men have this opinion, that they are made righteous by keeping of the law. Paul therefore, to the end he might shew the true office and use of the law, and might root out of men's hearts that false opinion concerning the righteousness thereof, answereth to this objection, Wherefore then serveth the law, if it justify not? after this sort: It was not given to make men righteous, (saith he) but,

VERSE 19. It was added because of transgressions,

As things are divers and distinct, so the uses thereof are divers and distinct: therefore they may not be confounded. For if they be, there must needs be a confusion of the things also. A woman may not wear a man's apparel, nor a man a woman's attire. Let a man do the works that belong to a man, and the woman the works that belong to a woman. Let every man do that which his vocation and office requireth. Let pastors and preachers teach the word of God purely. Let magistrates govern their subjects, and let subjects obey their magistrates. Let every thing serve in his due place and order. Let the sun shine by day; the moon and the stars by night. Let the sea give fishes; the earth grain; the woods wild beasts and trees, &c. In like manner let not the law usurp the office and use of another, that is to say, of justification; but let it leave this only to grace, to the promise, and to faith. What is then the office of the law? Transgressions; or else, (as he saith in another place) "the law entered in that sin should abound." (Rom. v. 20.) A goodly office,forsooth! "The law," saith he, "was added for transgressions;" that is to say, it was added besides and after the promise, until Christ the seed should come, unto whom it was promised.

Of the double use of the Law.

Here you must understand that there is a double use of the law. One is civil: for God hath ordained civil laws, yea, all