testible proof that men have not obtained the o ther.

Let it also be remarked, that though no sins can affect the state of the justified, yet some sins may deprive them of the sense of their justification. Every sin is not inconsistent with the power of godliness, Eccl. vii. 20. James iii. 2. but some sins certainly are, 1 Cor. vi. 9, 10. Gal. v. 19.-21. 2 Tim. iii. 2.-5. Rev. xxi. 8. God has in wisdom, justice, and mercy, so ordered matters, that no man indulging himself in these last, can retain a sense of his justification. As a father pitieth his children, so the Lord pitieth them that fear him: for he knoweth their frame," Psal. ciii. 13, 14. For their daily infirmities he does not contend with them. But for these grosser sins, he furrows their back, and breaks their bones, Psal. li. 8. They grieving the Comforter, Eph. iv. 30. it is not agreeable to the economy of grace, that he should at that very time gladden them. He will wound, before he heal; and make their hearts to bleed, before he apply his balm, 2 Sam. xii. 13. Isa. lvii. 18. For as in their regeneration, so in their recovery, his first step is to convince of sin, John xvi. 8, 9.

No. 31.-Page 180.

After what our Author has observed on the difference betwixt law and gospel, it will not be disagreeable to hear another learned Foreigner on the same subject. "The chief dispute, (says he) between the reformed and the papists is concerning this point: since whatever differences they design

after Bellarmine, Lib. iv. De Justif. cap. 3, 4. yet they by no means touch that which is the greatest; and do not in any instance make mention of the gratuitous promise of Christ and his benefits, that so they might oppose the gospel to the law, faith to works. Nay, they completely turn the gospel into a law, and dream of no other covenant of grace, than the covenant of works tempered or seasoned with a little grace. But in this the evangelical resist them with all their might. 1st, That the article of justification by faith alone may continue unhurt. 2dly, That the benefits of Christ the Lord our Righteousness may be celebrated. 3dly, That troubled consciences may be answered, which cannot be quieted, except the doctrine of the gospel be accurately distinguished from the law. So that Luther on the Galatians justly wrote, " he who well knows to distinguish the law from the gospel, let him both give thanks to God, and know that he is Divine. I certainly, in temptation, did not yet know (to distinguish them) as I ought. Thou mayest as certainly distinguish the righteousness of the gospel, from the righteousness of the laws, as thou distinguishest heaven from earth, light from darkness, day from night; and I wish we could distinguish them much more." Meanwhile the `many differences observed by Divines, may be reduced to certain heads. For, 1st, Law and gospel differ in their origin and manner of revelation. For while the law is known, in some measure, by nature; the gospel is discovered by revelation only, as a mystery inaccessible to nature, Rom. ii. 15. Rom. xvi. 26. Col. i. 26. Matt. xvi. 17, 18.

2dly, In their matter and subject: For the law is the doctrine of works, but the gospel is that of faith, Gal. iii. 12. Rom. iii. 21. 3dly, In their form; since the promises of the law are conditional, made to the workers; but those of the gospel are gratuitous and liberal, made to believers concerning the righteousness of Christ, and eternal life through him, Rom. iii. 20. Gal. iii. 10.-12. Rom iv. 4. 4thly, In their effects, since the law convinces of sin, and terrifies the sinner, while the gospel gladdens troubled consciences, and comforts them with a free remission and salvation, Rom. iii. 20. iv. 15. Isa. lxi. 1, 2. Isa. xlix. 9. Matt. xi. 28. Luther observes to excellent purpose, that both the doctrines of law and gospel are conversant about sin, but in a different manner. The law discovers sin, accuses it, imputes it, condemns it: but the gospel pardons it, covers it, and does not impute it; because it points out the Lamb of God, which taketh away the sins of the world." Leydekker's Vis Veritatis, pars prima, p. 254, 255.

No. 32.-Page 184.

To know the end and use of the moral law, as subservient to the covenant of grace, is of the utmost advantage to every class of Christians, whether teachers or taught. It cannot possibly be any of these ends, to point out the way to eternal life For in that view it would not be subservient, but opposite to the glorious gospel. It would not be an hand-maid, leading to the mistress; but her rival, as Hagar became Sarah's, Gen. xvi. 4. True it is, our Lord himself said unto the young man,

"If thou wilt enter into that life, keep the commandments," Matt. xix. 17. This, however, was not to intimate, that such thing was now practicable, it was only an answer suitable to that legalist's question. He did not, like the trembling jailor, ask, “What must I do to be saved?" Acts xvi. 30. But puffed up with pride in his morals and abilities, He says, "What good thing shall I do?" &c. Hence the all-faithful Teacher answered him according to his folly, Prov. xxvi. 5.; much as if he had said, "Hast thou appealed unto Cesar? unto Cesar must thou go," Acts xxv. 12. Since thou wilt live by the law, the law thou must keep. The law's subserviency to the gospel, is a point much laboured by the Apostle, in his Epistle to the Galatians, who had so soon turned aside to another gospel, chap. i. 6. As they clave to the Sinai-law in opposi tion to the Abrahamic covenant, he shews the relation of the former to the latter; that it was not given in opposition, but in subordination to it. Having put the important question, "Wherefore then serveth the law?" chap. iii. 19. he answers, "It was added because of transgressions." It was added, viz. to the promise or covenant made with Abraham, four hundred and thirty years before. It was added to that covenant, not blended with it: added, not by way of ingrediency, but by way of subservi. ency, not to supplant, but ministerially to support it. It was added because of transgressions, viz. as a mirror to discover them, Rom. iii. 20. James i. 23.-25.; as a plough-share to break up the fallow-ground of the human heart, Jer. iv. 3.; as a bridle to restrain from sin, 1 Tim. i. 9, 10.; and as

an unerring rule of duty, Psalm, xix. and cxix. Thus, while as a covenant, it drives sinners to Christ, or shuts them up unto the faith; they having closed with him, are remitted back to it as a rule of life, 1 Cor. ix. 21. Gal. vi. 2. and thus, alluding to Elijah's case, 1 Kings xix. 11, 12. the wind, the earth-quake, and the fire of the law, precede the still small voice of the gospel.

The Apostle having shown for what purpose the law was added to the promise, takes notice of one remarkable circumstance attending its publication, viz. that it was ordained by angels in the hand of a mediator, i. e. in the hand of Moses, who then stood between the Lord and the many thousands of Israel, Lev. xxvi. 46. Deut. v. 5. In further explication of which circumstance, he observes, that a mediator is not of one; but God is one, verse 20th. Words, which may justly be reckoned among the things in Paul's Epistles hard to be understood, 1 Pet. i. 1. 2 Pet. iii. 1, 16. Without mentioning the various opinions of critics and commentators, respecting them, I apprehend they should be translated as follows, Now that mediator is not mediator of the one; but God is one, (in both.)*

Let it be observed that the word mediator in the 20th verse has the article, while in the 19th it is without it. Therefore I read that mediator; compare John i. 21.; that prophet, Matt. xix. 17. that life. True indeed, the word one in the first clause of the 20th verse, which I read the one, has not the article. But as to this, I observe, that the word, seems to refer to some one thing which the Apostle had already mentioned, and therefore should be translated, not simply one, but the one. It was usual both with the Hebrews and Greeks, in referring to two things