"The law saith, The Father of heaven is angry with thee. "The gospel saith, Christ hath pacified him with his blood. "The law saith, Where is thy righteousness, goodness, and "satisfaction?

"The gospel saith, Christ is thy righteousness, goodness, "and satisfaction.

"The law saith, Thou art bound and obliged to me, to the "devil, and to hell.

"The gospel saith, Christ hath delivered thee from then "all.

"A comparison between FAITH and UNBELIEF.

"Faith is the root of all good.

"Unbelief is the root of all evil.

"Faith maketh God and man good friends. "Unbelief maketh them foes.

"Faith bringeth God and man together.
"Unbelief separates them.

"All that faith doth, pleaseth God.
"All that unbelief doth, displeaseth God.
"Faith only maketh a man good and righteous.
"Unbelief maketh him unjust and evil."
"Faith maketh a man a member of Christ.
"Unbelief maketh him a member of the devil.
"Faith maketh him an inheritor of heaven.
"Unbelief maketh a man the inheritor of hell.
"Faith maketh a man the servant of God.
"Unbelief maketh him the servant of the devil.
"Faith sheweth us God to be a tender Father.
"Unbelief sheweth him to be a terrible judge.
"Faith holdeth fast by the word of God.
"Unbelief wavereth here and there.

"Faith esteemeth God to be true.

"Unbelief looketh upon him to be false and a liar. "Faith knoweth God.

"Unbelief knoweth him not.

"Faith loveth both God and his neighbour.

"Unbelief loveth neither of them.

"Faith only saveth us.

"Unbelief only condemneth us.

"A comparison between FAITH, HOPE, and CHARITY.

"Faith cometh of the word of God; hope cometh of “faith; and charity springeth of them both.

"Faith believeth the word; hope trusteth to enjoy that " which is promised in the word; charity doeth good unto "her

"her neighbour, through the love that it hath to God, " and the gladness that is within herself.

"Faith looketh to God and his word; hope looketh "unto his gift and reward; charity looketh on her neigh"bour's profit.

"Faith receiveth God; hope receiveth his reward; cha❝rity loveth her neighbour with a glad heart, and that "without any respect of reward.

Faith pertaineth to God only; hope to his reward, " and charity to her neighbour."

This little treatise of Mr Hamilton's (continues his editor) though short, is very comprehensive, containing matter sufficient for several volumes; and shews us the true doctrine of the law, of the gospel, of faith, and of works, with their nature, properties, and difference. Which difference is thus to be understood, that in the article of salvation, and in the office of justifying, they are distinct and to be kept asunder, the law from the gospel, and faith from works: Though in the person that is justified, and also in the order of doctrine, they ought and do go necessarily together.

Therefore, wheresoever any question or doubt ariseth respecting salvation, or our justification before God, there the law and all good works must be utterly excluded, that grace may appear to be sovereign, the promise free and gratuitous, and that faith may stand alone; which faith alone, without law or works, confirms to every believer his own particular salvation. For as the grace of God is the efficient cause, and Jesus Christ the meritorious cause of our redemption; so faith is the instrumental cause, by which the believer applieth the merits of Christ particularly to his own salvation. So that, in the act and office of justification, both the law and works are entirely out of the question, as things that have nothing to do in the matter. The reason is this, that as all our salvation is by Christ alone, so nothing can savingly profit us, but that with which we can apprehend Christ. Now, as neither the law nor works, but faith alone is that by which we can apprehend Christ as an almighty and all-sufficient Saviour, sa faith alone justifieth the sinner before God, through the object it doth apprehend; namely, Jesus Christ. For the only object of our faith is Christ, just as the brazen serpent lifted up in the wilderness, was the object only of the eyes of the Israelites looking, and not of their hands working; by virtue of which, through the promise of God, immediately proceeded health to the beholders:

So

So Christ, being the object of our faith, becomes righte ousness and salvation to our souls, not by works, but by faith only.

Thus we see how faith, being the only eye of our soul, standeth alone in apprehending or seeing Christ for justi fication to life; but yet, nevertheless, in the body it standeth not alone: For besides the eye, there are also hands to work, feet to walk, ears to hear, and other mem bers, every one convenient for the service of the body; and yet of them all, the eye only can see. So in a Christian

man's life, and in order of doctrine, there is the law, repentance, hope, charity, and the deeds of charity; all which in life and in doctrine are joined, and necessarily do concur together, and yet in the act of justification there is nothing else in man, that hath any part or place but faith alone apprehending the object, which is Christ crucified, in whom is all the worthiness and, fulness of our salvation; that is, by our apprehending and receiving of him by faith, as it is written, Whosoever received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God *. And also in Isaiah +-By his knowledge, shall my righteous Servant justify many; c.

Da

ti

si.

Argument. "Apprehending and receiving of Christ only mak"eth us justified before God. John i. "Christ only is apprehended and received by faith. "Ergo; faith only maketh us justified before God. Argument.

Ba- " Justification cometh only by apprehending and "receiving of Christ. Isa. liii..

ro

CO.

"The law and works do nothing pertain to the "apprehending of Christ.

"Ergo; the law and works pertain nothing to justification.

Argument.

Ce- "Nothing, which is unjust of itself, can justify "us before God, or help any thing to our justifying.

"

la- "Every work we do is unjust before God. Isa. Ixiv. "Ergo; no work, that we can do, can justify us "before God, nor help any thing to our justi❝fying.

re.

* John i. 12, 13. + Chap. liii 1.

Argument

Argument.

Ca- " If works could any thing further our justification, "then should our works something profit us be"fore God.

me

"No works, do the best we can, do profit us be"fore God, Luke xvii. John xv.

"Ergo; no works, that we do, can any thing furstres. L "ther our justification.

Argument.

Ba- "All that we can do with God, is only by Christ, "John xv.

"Our works and merits be not Christ, neither any part of him.

"Ergo; our works and merits can do nothing with "God.

Argument.

Da- "That which is the cause of condemnation, can"not be the cause of justification.

ri

i.

"The law is the cause of condemnation. Rom. iv.
"Ergo; it is not the cause of justification.
A consequent.

"We are quit and delivered from the law. Rom. vii. "Ergo; we are not quit and delivered by the law. "For as much, therefore, as the truth of the scripture, "in express words, hath thus included our salvation in "faith only; we are inforced necessarily to exclude all "other causes and means in our justification, and to "make this difference between the law and the gospel, between faith and works; affirming, with scripture, "that the law condemneth us, our works do not avail us, "and that faith in Christ only justifieth us. And this

"difference and distinction ought diligently to be learned " and retained of all Christians, especially in conflicts of "conscience between the law and gospel, between faith "and works, grace and merits, promise and condition, "God's free election and man's free-will: So that the "light of the free grace of God in our salvation may appear to all consciences, to the immortal glory of God's "holy name. Amen.

66

"The difference and repugnance of these foresaid places being well noted and expended, it shall give no "small light to every faithful Christian, both to under. "stand the scriptures, to judge in cases of conscience, "and to reconcile such places in the Old and New Testa «ment, as seem to contradict each other, according to "St. Augustine's rule, which is, Distingue tempora, & conciliabis scripturas, &c. Make distinction of times, and thou shalt reconcile the scriptures, &c. On the « other hand, where men are not perfectly instructed in these places, to discern between the law and the gospel, «between faith and works, &c. so long they can never

rightly establish their minds in the free promises of "God's grace; but walk confidently without order, in "all matters of religion. Example of which we have "too much in the Romish church, who confounding these places together without distinction, following no me"thod, have perverted the true order of Christian doc«trine, and have obscured the sweet comfort and benefit of the gospel of Christ, not knowing the true use either "of the law or gospel.

In the doctrine of the Law three things are to be noted. "In the law, three things are to be considered. First, "What is the true vigour and strength of the law, which "is, to require full and perfect obedience of the whole દ man, not only to restrain his outward actions, but also his inward motions, and, inclinations, of will and af «fection from the appetite of sin. And therefore, saith St Paul, The last is spiritual, but I am carnal, &c. ** Rom. vii. Whereupon riseth this proposition, That "it is not in our nature and power to fulfil the law.

4

k

Item The law commandeth that, which is to us impossible, ..

J The second thing to be noted in the doctrine of the 4 law, is, to consider the time and place of the law, what they be, and how far they extend. For as the surging seas have their banks and bars to keep them in, so the law hath its times and limits, which it ought not to pass. If Christ had not come and suffered, the time dominion of the law had been everlasting. But now, "seeing Christ hath come, and hath died in his righteous "flesh; the power of the law against our sinful flesh doth For the end of the Law is Christ, Rom. x. that is, "the death of Christ's body is the death of the law to all "that believe in him: So that, whosoever repent of their

« cease.

sins, and flee to the death and passion of Christ; the "condemnation