who before Pontius Pilate witnessed a good confession, that thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." By the former part of this quotation St. Paul was giving Timothy, who he calls his own son in the faith, advice and direction what he was to do, to be in reality the man of God; he then proceeds to give him a most solemn charge before God and Christ Jesus to keep this commandment, which was, that he Timothy would observe and perform those good works he had directed; and also charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, that they do good, that they be rich in good works, whereby they would lay up in store a good foundation against the time to come; that is, at the day of judgment, that they may then lay hold on eternal life. Why was Timothy to follow those things

stated, were they to profit him nothing? Those things are stated as the means whereby Timothy was to lay hold on eternal life. For what purpose was Timothy to charge those who are rich in this world to do good, to be rich in good works, did they not thereby lay a good foundation, by which they would lay hold on eternal life? St. Paul saw the necessity there was for giving such a charge to the rich, who lay under so many temptations from their love of money, which he says is the root of all evil. In his charge to Timothy, he first states particularly what the good works are, which Timothy was to do to lay hold on eternal life; and afterwards he makes use of general terms, that those who are rich are to do good, and be rich in good works, which are to be a foundation to lay hold on eternal life. Could words have been written to shew in a more clear, conspicuous, and particular manner what man is to do to lay hold on eternal life? If these things mentioned were necessary for Timothy to do, and for the rich to do, are they not also necessary for all mankind to do the same? Should they be necessary, what reliance can there be upon Mr. Scott's statement, that faith alone saves us from first to last? St. Paul's words shew to the greatest demonstration, that Timothy and the rich were to follow good works to lay hold on eternal life;

and these texts not only shew what man is to do, to lay hold on eternal life, but also prove, that faith doth not produce good works, because we know that Timothy had faith, from St. Paul himself stating the fact. Had faith produced good works, or were good works the fruits of faith, it was only necessary for St. Paul to have said" fight the good fight of faith," and all other good works will necessarily follow; but no, he does not do so; on the contrary, he specifically enumerates the good works which he directs Timothy to follow, and names faith with them. If faith does every thing for man, it is not to be conceived St. Paul would have deceived Timothy, and stated particularly the good works he was to follow, to gain eternal life; however much Calvin and Mr. Scott may have deceived themselves, by a false and erroneous construction and understanding of the words of Scripture, St. Paul most assuredly did not mean to deceive and mislead Timothy, and all the readers of his Epistles; and words could not be written to be a greater deception than this chapter contains, were Mr. Scott's statements true. St. Paul states, that good works are to be a foundation to eternal life, he does not say as evidence. From whence could Mr. Scott have an authority to put such a construction upon St. Paul's statements, either in this chapter or else

where ? St. Paul in this chapter has said, good works are to be a foundation to the rich, to lay hold on eternal life; the word foundation bears no similitude to the word evidence. Mr. Scott has not said that faith was to be the evidence whereby man is to obtain salvation, but good works are to be the evidence of faith. Were good works to be the evidence of faith, upon what ground could St. Paul put faith with other works, whereby Timothy was to lay hold on eternal life? These good works were to be united to faith in Timothy and the rich, and to work together, whereby they would be a sure and certain store and foundation, which cannot fail to those who possess them, and thereby lay hold on eternal life. How fully and truly do the words of this chapter accord with, and confirm the words of St. Peter, when he says, " add to your faith virtue", &c.; and both the apostles come to the same conclusion in effect, but by very different language: one says, these works will be a foundation to lay hold on eternal life; the other, that the man who practises or does them will make his calling and election sure, and will never fall, but have an entrance ministered unto him abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. The doctrine

2 Pet. i. 5.

or principles contained in the statements, wherein the good works were directed by these apostles to be performed by believers, were not only taught, inculcated, and acted upon by the blessed Saviour of the world when on earth, but are commanded and ordained by God himself, and in every page throughout the books of the Old and New Testament recommended, directed, ordered, required, and by exhortations and denunciations, most earnestly and strongly impressed upon man as the only, true, pure, and undefiled religion of God and our Saviour Jesus Christ; and that all other doctrines or principles, in whatever way propagated or inculcated, must be fallacious, deceptious, blasphemous, most dangerous, and anti-scriptural, and that the man who holds, and is the promoter of any tenet, which either contradicts, detracts from, or does not embrace these doctrines and principles, must be on a precipice of the greatest danger. We may now, without hesitation or doubt, conclude, that it is demonstratively shewn by St. Paul and St. Peter, that good works must necessarily be added to faith, and that they have particularly described what those good works are, whereby man will by a due performance. obtain everlasting life, not meritoriously, but as having dutifully obeyed God's holy will and commands as far as in him lay, or within his