the two Religions, Natural and Revealed, He, therefore, concludes his argument in this manner-Thus we fee, 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 fenfes. 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 obfcurity in ufing an undefined term in different fignifications, fince, had their Readers but attended to the different fubjects each apoftle was then treating, and both in an equally clear and obvious manner, the objectors would have feen, there was not the leaft need of a formal definition to ascertain the meaning of either.

On the whole, it appears, that the two Apostles are perfectly confiftent in their reasoning on this question. Whose words, when aptly put together, produce this complete and capital Truth" WORKS

P4

entitle

entitle us to a reward indefinitely: FAITH to the reward of eternal life: But as he who deferves no reward at all, can never deserve the reward of eternal life, therefore the first step to the greater bleffing muft needs be a title to the leffer."

St. PAUL's purpose was to vindicate the use and honour of the Gospel from judaifing Chriftians, by fhewing, that the MORAL WORKS of the Jewish Law (the fame with those of Natural Law) did not entitle the obfervers to eternal life; this being the fpecific reward which the Gospel beftows, and bestows it on FAITH alone.

St. JAMES's purpose was to vindicate the ufe and honour of Natural Religion, from the corrupt comments of thofe 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 thofe good works which Natural Religion enjoins: and fo vitiating the integrity, and deftroying the very nature of FAITH itself. A dreadful Venom, which appeared early, and, like a leprofy,

foon

foon overfpread the face of the Church; at prefent known by the detefted name of ANTINOMIANISM.

But to leave nothing unanswered on fo important a queftion, I will fuppofe an Objector may perfift in his reply.-Be it granted that the two Apostles are thus made confiftent with one another; a stronger objection still remains to the doctrine of Salvation by FAITH ALONE, and that is the Declaration of Chrift himself, who gives this Salvation or Juftification to WORKS; where, in his account of his fecond coming to judge the world, he thus pronounces on the final doom of the Nations affembled round his Throne,-To the RIGHTEOUS, he says,-Come, ye blessed of my Father, INHERIT THE KINGDOM PREPAR

ED FOR YOU FROM THE FOUNDATION OF

THE WORLD. For I was an hungred, and ye gave me meat; I was thirfly, and ye gave me drink; I was a firanger, and ye took me in; I was naked, and ye clothed me; I was fick, and ye vifited me; I was in prison, and ye came unto me. Then fhall the RIGHTEOUS anfwer him, saying, Lord, when faw we

thee

thee fick, or in

thee an hungred, and fed thee? or thirsty, and gave thee drink? When faw we thee a firanger, and took thee in? naked, and clothed thee? or when faw we prifon, and came unto thee? And the KING fhall anfwer and fay unto them, Verily I fay unto you, forafmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Then fhall he fay also unto them on the left hand, Depart from me, ye curfed, 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; fick and in prison, and ye vifited me not. Then fball they also anfwer him, saying, LORD, when faw we thee an hungred, or a-thirft, or a firanger, or naked, or fick or in prison, and did not minifter unto thee? Then shall be anfwer them, faying, Verily I fay unto you, inasmuch as ye did it not to one of the leaft of thefe, ye did it not unta

me *

Matt. xxv. 34—45·

To

To explain this, which feems to bear fo 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 truft 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 fuperfede those WORKS which Natural Religion requires as neceffary to procure the favour of God. WORKS, which we have fhewn to be the only true foundation of that FAITH WHICH ALONE JUSTIFIES. And the world hath had full experience of the horrid ABUSES Occafioned 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 WORKS bear so confiderable a part in it, the Representation had been still highly expedient. But there was a great deal more.

-Hold, fays an Objector; Let us first afk how this Scene can at all ftand with your Syftem, which teacheth, "that WORKS

only