But St. James seems to speak another language *-You see then, how that by WORKS a man is JUSTIFIED, AND NOT BY FAITH ONLY.

The assertion of each Apostle is (we see) a CONCLUSION from some preceding PREMISES. These are, first of all, to be considered, ere we can determine concerning the sense of either conclusion, where the same capital word is employed, by both Writers, in common.

St. Paul having explained (for that is his subject) the nature of the GOSPEL COVENANT, whereby we are restored to the Inheritance which we lost by Adam's transgression, namely, life and immortality, ends his argument in this manner-Therefore we conclude, that a man is JUSTIFIED BY FAITH [i. e. entitled to this recovered benefit by virtue of Faith] WITHOUT THE DEEDS OF THE LAW, [which are Works.] We have shewn how true this position is; WORKS being what justifies or entitles us to the favour of God, as taught by Natural Religion; the foundation, indeed, of the Gospel-Covenant; which promiseth life and immortality to FAITH ALONE.

But St. James, where he seems to talk so differently from Paul, was enforcing a very different thing, namely, the obligation OF MORAL DUTY, as taught by Natural Religion, though not exclusive of the Revealed; for he exemplifies it by the precepts of the DECALOGUE; which, though a moral part of the Law, is supported equally on the two Religions, Natural and Revealed. He, therefore, concludes his argument in this manner-Thus we see, how that by WORKS A MAN IS JUSTIFIED, and not by Faith only.

Hence it appears, that the two Apostles use the word JUSTIFICATION, in these places, in very different senses. St. Paul means by it, a title to eternal life, on the terms of Revealed Religion; and St. James, a title to God's favour indefinitely, on the terms of Natural Religion.

Neither can they be fairly charged with obscurity in using an undefined term in different significations, since, had their Readers but attended to the different subjects each apostle was then treating, and both in an equally clear and obvious manner, the objectors would have seen, there was not the least need of a formal definition to ascertain the meaning of either.

On the whole, it appears, that the two Apostles are perfectly consistent in their reasoning on this question. Whose words, when aptly put together, produce this complete and capital Truth,-"WORKS entitle us to a reward indefinitely; FAITH to the reward of eternal life: But as he who deserves no reward at all, can never deserve the reward of eternal life, therefore the first step to the greater blessing must needs be a title to the lesser."

St. PAUL'S purpose was to vindicate the use and honour of the Gospel from judaising Christians, by shewing, that the MORAL WORKS His General Epistle, ii. 24.

of the Jewish Law (the same with those of Natural Law) did not entitle the observers to eternal life; this being the specific reward which the Gospel bestows, and bestows it on FAITH alone.

St. JAMES's purpose was to vindicate the use and honour of Natural Religion, from the corrupt comments of those pretended Christians, who flattered themselves in their vices with the hopes of obtaining eternal life by FAITH, without being previously qualified for the FAVOUR of God, by the performance of those good works which Natural Religion enjoins and so vitiating the integrity, and destroying the very nature of FAITH itself. A dreadful Venom, which appeared early, and, like a leprosy, soon overspread the face of the Church; at present known by the detested name of ANTINO

MIANISM.

:

But to leave nothing unanswered on so important a question, I will suppose an Objector may persist in his reply.-Be it granted that the two Apostles are thus made consistent with one another; a stronger objection still remains to the doctrine of Salvation by FAITH ALONE, and that is the Declaration of Christ himself, who gives this Salvation or Justification to WORKS; where, in his account of his second coming to judge the world, he thus pronounces on the final doom of the Nations assembled round his Throne. To the RIGHTEOUS, he says,-Come, ye blessed of my Father, INHERIT THE

KINGDOM PREPARED FOR YOU FROM THE FOUNDATION OF THE

WORLD. For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the RIGHTEOUS answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the KING shall answer and say unto them, Verily I say unto you, forasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels. For I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. Then shall they also answer him, saying, LORD, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not unto me.

*

Te explain this, which seems to bear so hard against us, we must first of all observe the great care and caution in the divine Founder of our Faith, and of his Apostles, to whom he committed the trust of proclaiming it to the World; the care, I say, that this capital Doctrine of his Religion, JUSTIFICATION BY FAITH ALONE, should not be mistaken or abused, in making FAITH supersede those WORKS which Natural Religion requires as necessary to procure the favour of God. WORKS, which we have shewn to be the only true foundation of that FAITH WHICH ALONE JUSTIFIES. And the world hath had full experience of the horrid ABUSES Occasioned by Men's placing FAITH on any other foundation.

So that were there no more in this Scenical Representation of the last Judgment than the purpose to make good WORKS bear so consi derable a part in it, the Representation had been still highly expedient. But there was a great deal more.—

-Hold, says an Objector; Let us first ask how this Scene can at all stand with your System, which teacheth, "that WORKS only entitle to a reward indefinitely; and that it is FAITH which entitles to the reward of eternal life for these RIGHTEOus, in the text, are rewarded with that which is only due to the FAITHFUL, namely, eternal life."

-I was about to explain another important use of this Representation, which you will now find is a full answer to your Objection.

-Jesus, in the very mode of obviating the above-mentioned abuses (for they were those abuses which it was his purpose here to obviate,) hath, with the most divine energy and address, instructed us in another important Truth, namely, THAT THE VIRTUE AND MERITS OF HIS DEATH HAD A RETROSPECT QUITE BACKWARD, EVEN TO

THE TIME OF THE FALL. The Righteous, or the performers of good Works, are here told, that they shall INHERIT the Kingdom of Christ, PREPARED FOR THEM from the foundation of the World. Who were these, here called, Righteous? Certainly such who had never heard of Christ, or been made acquainted with the terms of the Gospel; such who had obeyed the dictates of Natural Religion; and not having the Law of revealed Religion, were (as the Apostle says) a Law unto themselves.* This will appear evident to those who consider the nature and purpose of this Representation of the last Judgment; when all Nations, or the whole Race of Mankind, as well those who lived before, as those who came after the Advent of the Son of God, are to appear at his Judgment-Seat.

The tremendous Session, here represented, proceeds in order. They who lived before the coming of Christ, are the first who are set to the Bar, whether for reward, or for condemnation. They who

Rom. ii. 14.

lived after were to come next. But, with the first, the Scene closes.

For Jesus had already explained the terms of Salvation to all the followers of the Gospel. Concerning the condition of these there could be no doubt. It might become a question amongst them, how those who had never heard of Christ were to be treated; and whether they were to be made partakers of the benefits of his Death and Passion; and likewise, upon what terms. To resolve those points, was the design of this moral Picture.

These Righteous are justified or saved. But how? surely not by FAITH. For, the Apostle tells us, that FAITH cometh by hearing; and hearing by the word of God.* That is, "The doctrine of justi·fying Faith cannot be learnt from Natural Religion; but is to be taught by the Messengers of the Revealed, speaking by the Spirit of God." The justification of these Righteous, therefore, must needs be by WORKS; the natural foundation on which all revealed FAITH is built.

But to shew still more evidently, and sensibly, that the Righteous, in the Text, were those who had never heard of Christ, till they came to Judgment, we must observe, that as soon as they had been told what kind of WORKS they were which procured their Salvation, namely, administering to this their Lord when he was a stranger, naked, sick, and in prison, they are made to reply-Lord, when saw we thee a stranger, naked, sick, and in prison? A Question, which they, who, in this life, had heard of Christ, could never ask; since their Lord had often told his Followers, that the men who did any of these good Works to the least of their distressed Brethren, did them unto him: that is, gained the same benefit by them, as if done to himself.

In a word, this important REPRESENTATION instructs us in these two points of Doctrine: First, That the KINGDOM, whose blessings were produced by the death and passion of Christ, was secured to us even from the foundation of the world; and Secondly, That it was actual Righteousness, as well as imputative, which made those who had never heard explicitly of CHRIST, to become partakers of his merits.

CHAPTER IV.

HAVING now, at length, gone through this GENERAL VIEW OF THE NATURE AND GENIUS OF THE CHRISTIAN RELIGION; first, by an explanation of the MEANS by which we are enabled to recover the benefits lost by Adam's transgression; and, secondly, by an explanation of the CONDITION annexed to the enjoyment of those benefits, when recovered: We proceed to what remains of our general

. Rom. x. 17.

view.

This Religion, as it was the LAST REVELATION of God's Will to Man, so it was the completion of all that preceded; and, therefore, when truly explained, must needs add the UTMOST FORCE AND LIGHT to every thing that, in the foregoing Volumes of the DIVINE LEGATION, hath been advanced, concerning the NATURE OF THE JEWISH DISPENSATION.

We have already observed how graciously the Divine Goodness displayed itself, in the RESTORATION of our lost Inheritance, by changing the condition annexed to eternal life, from something to be DONE, to something to be BELIEVED. And this was FAITH IN Our REDEEMER. For by such a change, this important blessing became less subject to a new loss or danger.

But this was not all. The same bountiful Lord of life did, for its further security, impart to every true Believer, the strength and light of his HOLY SPIRIT to support FAITH in working out our Salvation.*

Natural Reason, indeed, contemplating the attributes of the Deity, discovered to us, that when human abilities alone are too weak to support us in the performance and discharge of moral duty, God will lend his helping-hand to aid our sincere endeavours.

But to manifest to us with what more abundant measure this aid is dispensed, under the GOSPEL, our blessed Redeemer hath minutely explained all that relates to the PERSON and to the operations of the Divine Dispenser, called the HOLY SPIRIT; whom the FATHER and the SoN have, for the further security of this recovered blessing, been pleased to associate with themselves in the administration of this œconomy. Which divine Person bears his share, with the other

two, in the actual REDEMPTION OF MANKIND.

Thus far as to his NATURE. By which it appears, that this species of divine assistance, which our holy Religion calls GRACE, is to be understood as one of the peculiar blessings bestowed upon the FAITHFUL; and to be reckoned in that number. The words of St. John make this truth still more apparent. This (saith he) Jesus spake of the SPIRIT, which they that believe on him should receive. For THE HOLY GHOST WAS NOT YET GIVEN, BECAUSE THAT JESUS WAS NOT YET GLORIFIED.†

The OFFICE and OPERATION of this holy Spirit, is to support our Faith and to perfect our Obedience, by enlightening the understanding, and by purifying the will.

This, the blessed Jesus declares, where he professedly treats of the office of the holy Spirit.-I will pray the Father (says he) and he shall give you another COMFORTER, that he may abide with you for ever; even the SPIRIT OF TRUTH. He dwelleth in you; and shall be

See "The Doctrine of Grace."

↑ John vii. 39.