only entitle to a reward indefinitely; and that it is FAITH which entitles to the reward of eternal life: for thefe 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 Reprefentation, which you will now find is a full anfwer to your Objection.

-Jefus, in the very mode of obviating the above-mentioned abufes (for they were those abuses which it was his purpose here to obviate), hath, with the most divine energy and addrefs, inftructed 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 fhall INHERIT the Kingdom of Chrift, PREPARED FOR THEM from the foundation of the World. Who were thefe, here called, Righteous? Certainly fuch who had never heard of Chrift, or been made acquainted with the terms of

the

the Gospel; fuch who had obeyed the dictates of Natural Religion; and not having the LAW of revealed Religion, were (as the Apostle fays) a Law unto themselves *. This will appear evident to thofe who confider the nature and purpose of this Reprefentation 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 Judgement-Seat.

The tremendous Seffion, here reprefented, proceeds in order. They who lived before the coming of Chrift, are the first who are set to the Bar, whether for reward, or for condemnation. They who lived after were to come next. But, with the first, the Scene clofes.

For Jefus had already explained the terms of Salvation to all the followers of the Gofpel. Concerning the condition of these there could be no doubt. It might become a queftion amongst them, how those who had never heard of Chrift were to be treated; and whether they were to be made * Rom. ii. 14.

par

partakers of the benefits of his Death and Paffion; and likewife, upon what terms. To refolve thofe points, was the defign of this moral Picture.

Thefe Righteous are juftified or faved. But how furely not by FAITH. For, the Apostle tells us, that FAITH cometh by bearing; and hearing by the word of God*. That is, "The doctrine of juftifying Faith cannot be learnt from Natural Religion; but is to be taught by the Meffengers of the Revealed, fpeaking by the Spirit of God." The juftification of thefe Righteous, therefore, must needs be by WORKS; the natural foundation on which all revealed FAITH is built.

₹

But to fhew ftill more evidently, and fenfibly, that the Righteous, in the Text, were those who had never heard of Chrift, till they came to Judgement, we must obferve, that as foon as they had been told what kind of WORKS they were which procured their Salvation, namely, adminif tering to this their Lord when he was a Stranger, naked, fick, and in prifon, they are

*Rom. x. 17.

made

made to reply-Lord, when faw we thee a Stranger, naked, fick, and in prifon? A Question, which they, who, in this life, had heard of Chrift, could never afk; fince their Lord had often told his Followers, that the men who did any of these good Works to the leaft of their diftreffed Brethren, did them unto him: that is, gained the fame benefit by them, as if done to himself.

In a word, this important REPREsentaTION inftructs us in these two points of Doctrine: First, That the KINGDOM, whose bleffings were produced by the death and paffion of Chrift, was fecured 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.

CHAP,

CHA P. IV.

AVING now, at length, gone

H through this GENERAL VIEW OF THE

Η

NATURE AND GENIUS OF THE CHRISTIAN RELIGION; firft, by an explanation of the MEANS by which we are enabled to recover the benefits loft by Adam's tranfgreffion; and, fecondly, by an explanation of the CONDITION annexed to the enjoy ment of those benefits, when recovered: We proceed to what remains of our general view. This Religion, as it was the LAST REVELATION of God's Will to Man, fo it was the completion of all that preceded; and, therefore, when truly explained, muft 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 obferved how graciously the Divine Goodness displayed itfelf, in the RESTORATION of our loft Inheritance,