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Verse 14.For if they which bee of the Law bee heyres, then is faith but vaine, and the promise made of none effect, because the law causeth wrath: for where no Law is, there is no transgres∣sion.
WHat is the drift of this Text?
To proue that the inheritance of heauen is not giuen on this condition, that the Law be fulfilled by vs; and therefore it is giuen on condition of belee∣uing.
This is proued by a reason taken from absurdities, or from contraries, which is thus; That if the inheritance be got by fulfilling the law, then faith is void, and the pro∣mise of none effect: or more plainly thus, If saluation bee giuen on condition of woorking or doing, then it must needs be that faith which beleeues the promise is idle, and so the promise is also idle and frustrate; which were an ab∣surd thing either to thinke or speake so, for God neither doth or promiseth ought in vaine.
Hath the reason good waight and firmenesse, if it bee framed from the law of contraries?
Yea, for to haue saluation by merite of our workes, and to beleeue that it is giuen vs by vertue of a free pro∣mise; these two are so contrary, that if merit bee granted, beleeuing is clean destroyed, and if beleefe be taken away, then the promise vanisheth; the promise & the law, workes and fauour in this case of iustification, cannot agree toge∣ther, as Rom. 4. 4.
What is meant by them which be of the law?
This phrase in Scripture signifieth two things; first, by them of the law, is meant the Iewes which are circum∣cised, to whom the law was giuen. Secondly, such as chal∣lenge & claime saluation by merit of works, or vpon con∣dition to fulfill the lawe, so it is taken here: now the lawe thus taken for merit of workes, doth suppose a debt, & de∣stroyeth grace, being quite opposite to the promise.
What is meant by this, that faith is vaine and the promise voyd?
That is to say, faith should be required of vs in vain, and the promise of God made in vaine, if the inheritance of heauen came by workes: but it were a very absurd and wicked thing to say thus, as apeareth by these reasons. First, because God doeth nothing in vaine. Secondly, because none can in any wise keepe that condition of fulfilling the law: therefore the promise of grace and faith, bee most needfull and necessary, without which, our mind would al∣wayes be full of distrust, the law being vnpossible.
But if the law and the promise be so contrary, that the putting of the one destroyeth the other, howe is it that God hath annexea so many promises to the law?
There is a difference to bee put betweene the pro∣mises of the law and of the Gospel; for the promises of the Gospell bee of remission of sinnes, iustification, the holy Ghost, saluation: these are not made to the lawe (that is,) on this condition to keepe the law perfectly, or else not to haue them, because then these promises should bee voyde, seeing none fulfil the law, and so we should euer be doubt∣full.
What is the second reason why the fulfilling of the law is no condition of the promise?
It is taken from an euident effect of the law through our default, not of the law it selfe, as thus; the law accuseth vs and pronounceth vs guilty of wrath, that is, of punish∣ment: therefore remission of sinnes and saluation, is not from the law; for we cannot be saued by that which con∣demneth vs; and punishment is repugnant to the inheri∣tance and promise.
How commeth it that the law condemneth vs to pu∣nishment?
Through our trāsgression and breaking of it, wher∣by we fall into the wrath of God, for there must needs be transgression where there is a law, because mans corrupti∣on cannot obserue it; and where there is transgression there must needes bee wrath; and such as are subiect to wrath and vengeance are voyde of eternall life: therefore the Apostle reasoneth well, that the inheritance is not by fulfilling the law, because the law causeth wrath by reuea∣ling it, and declaring vs guilty of it, insomuch as wee haue broken the law.
What woorketh this in men; that the lawe causeth wrath?
In wicked men it worketh a hatred of GOD, and causeth them to flye from him and strue against him: but in the elect it leadeth them to Christ, as the disease being
felt driueth to the Physition.
What vse is there of this?
It serueth first to reproue the Papists, who teach that eternall life may be merited by the workes of the lawe, as one should say, that life may bee found in death, peace in wrath. Secondly, it reprooueth ignorant Christians, who attribute saluation to their good deedes and seruing of God. Thirdly, it teacheth the true bounds and limits of the law, that it was not giuen to iustifie, and therefore that we should not leane to the law for saluation: but hauing learned and beene made to feele by it, that we are vnder wrath thereby to be driuen vnto Christ our peace-maker, as the sence and smart of our wounds sends vs to the Chi∣rurgeon.