meantime, and is made a mediator; he putteth on a veil and covereth his face; but he cannot deliver men's conscier ces from the anguish and terror which the law bringeth. Therefore, when the poor sinner, at the hour of death, or in the conflict of conscience, feeleth the wrath and judgment of God for sin, which the law revealeth and increaseth, here, to keep him from desperation, setting Moses aside with his law, he must have a mediator which may say unto him, Although thou be a sinner, yet shalt thou remain; that is, thou shalt not die, although the law, with his wrath and malediction, do still remain.

This mediator is Jesus Christ, which changeth not the voice of the law, nor hideth the same with a veil, as Moses did, nor leadeth me out of the sight of the law; but he setteth himself against the wrath of the law and taketh it away, and satisfieth the law in his own body by himself. And by the gospel he saith unto me, "Indeed the law threateneth unto thee the wrath of God and eternal death; but be not afraid: fly not away, but stand fast. I supply and perform all things for thee; I satisfy the law for thee." This is a mediator which far excelleth Moses, who setteth himself between God being offended, and the offender. The intercession of Moses here profiteth nothing: he hath done his office, and he with his veil is now vanished away. Here the miserable sinner being utterly desperate, or a man now approaching unto death, and God being offended, 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 unto God which is angry, that poor sinner, miserable and guilty of eternal death.

Of this mediator Paul speaketh briefly when he saith, "a mediator is not a mediator of one." For this word mediator properly signifieth such a one as doth the office of a mediator between the party that is offended and the offender. We are the offendders; God, with his law, is he which is offended: And the offence is such, that God cannot 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 cannot revoke his law, but he will have it observed and kept. And we, which have transgressed the law, cannot fly from the presence of God. Christ therefore hath set himself a mediator between two which are quite contrary, and separate asunder with an infinite and everlasting separation, and hath reconciled them together. And how hath he done this?" He hath put away (as Paul saith in another place) the hand-writing which was against us, which by ordinances (that is, by the law) was contrary unto us, and he hath taken it and fastened it to the cross, and hath spoiled principalities and powers, and hath made a shew of them openly, and hath triumphed over them by himself." Therefore he is not a mediator of one, but of two, utterly disagreeing between themselves.

This is also a place full of power and efficacy to 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] ministereth sufficient matter to prove that the law justifieth not: for else what need should we have of a mediator? Seeing then that man's nature cannot 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 hath an effect clean contrary to the judgment of all men, which have this pestilent and pernicious opinion naturally rooted in them, that the law justifieth. Therefore I fear lest this doctrine will be defaced and darkened again, when we are dead. For the world must be replenished with horrible darkness and errors, before the latter day come.

Whoso, therefore, is able to understand this, let him understand it, that the law, in true Christian divinity, and in his true and proper definition, doth not justify, but hath quite a contrary effect. For it sheweth and revealeth unto us ourselves; it setteth God before us in his anger; it revealeth God's wrath; it terrifieth us; and it doth not only reveal sin, but also mightily increaseth sin, so that where sin was before but little, now by the law, which bringeth the same to light, it becometh exceeding sinful: so that a man now beginneth to hate the law and fly 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 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 thou canst not hear it, but also to do contrary to that which it commandeth: and secondly, so to hate it that thou wouldst 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 doth plainly witness that the people of Israel refused to hear that excellent law, those holy and most gracious words, namely, "I am the Lord thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt have none other gods, &c. Shewing mercy to thousands, &c. Honour thy father and thy mother, that it may go well with thee, and that thy days may be prolonged upon the earth, &c." (Exod. xx. 2. Deut. iv. 40.) 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 unto us," say they, "lest we die. Speak thou unto us," &c. Doubtless, it is a marvellous thing that a man cannot hear that which is his whole felicity, namely, that he hath a God, yea, and a merciful God, which will shew mercy unto him in many thousands of generations, &c. And moreover that he cannot abide that which is his chief safety and defence, namely, "Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal." For by these words the Lord hath defended 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 lighteneth the conscience, that it may know sin, death, the judgment, and the wrath of God. Before the law come, I am secure ; I feel no sin. But when the law cometh, sin, death, and hell, are revealed unto 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 therefore of the law in true Christian divinity is to make men not better, but worse; that is to say, it sheweth unto 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 offendeth no man, and therefore needeth no mediator. But we offend God, and therefore we have need of a mediator; not Moses, but Christ, which speaketh far better things for us, &c. Hitherto he hath continued in his digression; now he returneth to his purpose.

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

Paul said before that the law justifieth not. Shall we then take away the law? No, not so. For it bringeth with it a certain commodity. What is that? It bringeth men unto the knowledge of themselves. It discovereth and increaseth sin, &c. Here now ariseth another objection: If the law do nothing else but make men worse, in shewing unto them their sin, then is it contrary to the promises of God. For it seemeth that God is but only provoked to anger and offended through the law, and therefore he regardeth not, nor performeth 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 answereth: It is nothing so. But contrariwise, if ye have regard to the law the promise is ra her hindered; for natural reason offendeth God, which so faithfully promiseth, while it will not hear his good and holy law. For it saith, "Let not

the Lord speak unto us," &c. How can it be, then, that God should perform his promise unto those, which not only receive not his law and his discipline, but also with a mortal hatred do shun it, and fly from it? Here, therefore, as I said, riseth this objection: "Is the law against the promise of God?" This objection Paul toucheth by the way, and briefly answereth, saying,

VERSE 21. God forbid.

Why so? First, for that God maketh no promise unto us because of our worthiness, our merits, our good works: but for his own goodness and mercy sake in Christ. He saith not to Abraham, All nations shall be blessed in thee, because thou hast kept the law. But when he was uncircumcised, had no law, and was yet an idolater, he said unto him: "Go out of thine own land, &c. I will be thy protector, &c.-Also: "In thy seed shall all nations be blessed." (Gen. xii. 1. xv. 1. xxii. 18.) These are absolute and mere promises, which God freely giveth unto Abraham, without any condition, or respect of works, either going before, or coming after.

This maketh especially against the Jews, which think that the promises of God are hindered because of their sins. "God," (saith Paul) "doth not slack his promises because of our sins, or hasten the same for our righteousness and merits. He regardeth neither the one nor the other." Wherefore, although we become more sinful, and are brought into greater contempt and hatred of God by means of the law, yet, notwithstanding, God is not moved thereby to differ his promise. For his promise doth not stand upon our weakness, but upon his only goodness and mercy. Therefore, where the Jews say, "The Messias is not yet come, because our sins do hinder his coming," it is a detestable dream. As though God should become unrighteous because of our sins, or made a liar because we are liars. He abideth always just and true: his truth therefore is the only cause that he accomplisheth and performeth his promise.

Moreover, although the law do reveal and increase sin, yet is it not against the promises of God; yea, rather, it confirmeth the promises; for as concerning his proper work and end, it humbleth and prepareth a man (so that he use it rightly) to sigh and seek for mercy. For when sin is revealed to a man, and so increased by the law, then he beginneth to perceive the wickedness and hatred of man's heart against the law, and against God himself, the author of the law. Then he feeleth, indeed, that not only he loveth not God, but also hateth and blasphemeth God, who is full of goodness and mercy, and his law which is just and holy. Then is he constrained to confess that there is no good thing in him. And thus, when he is thrown down and humbled by the law, he acknowledgeth himself to be most miserable and damnable. When the law, therefore, constraineth a man so to acknowledge his own corruption, and to confess his sin from

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the bottom of his heart, then it hath done his office truly, and his time is accomplished and ended: and now is the time of grace, that the blessed seed may come to raise up and 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 hangeth not upon the law, but upon the truth and mercy of God only and alone. Secondly, when the law is in his chief end and office, it humbleth a man, and in humbling him, it maketh him to sigh and groan, and to seek the hand and aid of the mediator, and maketh his grace and his mercy exceeding sweet and comfortable, (as is said, "thy mercy is sweet," Ps. cix.) and his gift precious and inestimable. And by this means it prepareth us, and maketh us apt to apprehend and to receive Christ. For, as the poet saith, Dulcia non meruit, qui non gustavit amara: that is,

Whoso hath not tasted the things that are bitter,

Is not worthy to taste the things that are sweeter,

There is a common proverb, that hunger is the best cook. Like as, therefore, the dry earth coveteth the rain, even so the law maketh troubled and afflicted souls to thirst after Christ. To such, Christ savoureth sweetly: to them, he is nothing else but joy, consolation, and life. And there beginneth 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 thirst after Christ. And, indeed, Christ requireth thirsty souls, whom he most lovingly and graciously allureth and calleth unto him, when he saith, "Come unto me, all ye that labour and are heavy laden, and I will refresh you." (Matt. xi. 28.) He delighteth therefore to water these dry grounds. He poureth not his waters upon fat and rank grounds, or such as are not dry and covet no water. His benefits are inestimable, and therefore he giveth them to none but unto such as have need of them, and earnestly desire them. He preacheth glad tidings to the poor, he giveth drink to the thirsty. "If any thirst," (saith St. John) "let him come unto me," &c. "He healeth the broken hearted," &c. (John vii. 37. Psal. cxlvii. 3.) That is, he comforteth 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 bringeth life, surely righteousness should have been by the law.

By these words Paul signifieth, that no law of itself is able to quicken or give life, but only killeth. 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 righteous