31. Do we then make void the law through faith? God forbid: yea, we establish the law.
31. Legem igitur irritam facimus per fidem? Ne ita sit: sed Legem stabilimus.
128 The law here, no doubt means, the law of which mention is made in the preceding verses — the law by the works of which we
cannot be justified — the law that is in this respect opposed to faith. To refer us for its meanng to Romans 3:20 and 21, as is done by Stuart, “is wholly unwarrantable,” and to say that it means the Old
Testament; for this is to separate it from it’s immediate connection without any satisfactory reason. Besides, such
an interpretation obliterates an important doctrine, that faith does not render void, or nullify the authority, the use and
sanctions of the moral law but on the contrary, sustains and confirms them. Though it does what the law does not, and cannot
do, inasmuch as it saves the sinner whom the law condemns; it yet effects this without relaxing or dishonoring the law, but
in a way
that renders it, if possible, more binding, and more honorable, and more illustrious. It only renders the passage more
intricate to include the ceremonial law, (for that has more of faith than of law in it,) to which no reference is made in
the context: but there seems to be no objection to include the law of conscience, as well as the written law; for faith confirms
both, and the word “law,” is here without the article, though this indeed of itself is not decisive. The moral law, then,
as the law of conscience, is what is here intended: for the authority of both is confirmed and strengthened by faith.