"we hold, no more than those two sayings of

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Christ; The Father is greater than I,' and "I and the Father are one.' No more is this say. "ing of St. James; Abraham was justified by "works,' contrary to that which St. Paul saith, "that he was justified by faith without works." "For both the sayings are true in divers respects, " and we believe both: for where the respect is not "the same, there is no opposition or contradiction. "In St. Paul it signifieth to be made just by "God's imputation. In St. James it signifieth to "be declared just, as well before men as in the sight " of God. You say, 'There is a difference be

tween the first justification and the second.' "This difference will never discharge the Apostles " of contradiction,- so long as you mean both these justifications to be before God in one acception of "the word justification. Beside, that the Scripture "teacheth but one Justification unto glorification "and salvation, which is that you call the first."The Fathers you confess do sometimes say, we

are justified by faith only, but they have a far "other meaning than we; and then you say they "exclude this and that, which is true, for only faith “justifying excludeth all those things.-A few " sentences of the Fathers I will rehearse, that their meaning may appear to be clearly as ours is against "all your cavils. ORIGEN. in Epist. ad Rom. lib. 3. сар. 3. The Apostle saith, that the justifica"tion of faith alone doth suffice, so that he which "believeth only, is justified, although he have ful

filled no work: wherefore it standeth us upon, "that take in hand to defend the Apostle's wri"ting to be perfect, and all things therein to stand "with good order, to inquire who hath been jus"tified by faith only without works. Therefore "" for example sake, I think this thief is sufficient, "" which being crucified with Christ, cried to him "from the cross, Lord Jesus, remember me when "thou comest into thy kingdom. Neither are "there any good works of his described in the "Gospel; but for this faith only, Jesus said unto

him, This day shalt thou be with me in Para"dise.' Where it is to be noted, that although "this thief had no good works of his going before "faith; yet proceeding of faith, he had as many, "as the time and case, wherein he was, permitted; namely, the fear of God, acknowledging of his sin, invocation, reprehension of his fellow, &c. "HILARIUS, in Matt. can. 8. 'It moved the Scribes, that sin was forgiven by a man; for

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they beheld a man only in Jesus Christ, and "that to be forgiven by him, which the law "could not release; for faith only doth justify.'

Here you see justification by remission of sins: "the like assertion he hath can. 21. GRE"GORY NAZIANZEN affirmeth the same, Or. 22, "de modest. in descept.: and, in Cat. de reb. suis, speaking in the person of the Publican that prayed with the Pharisee, saith, Works shall "not save me; but let thy grace and thy mercy drop upon me, profane man; which only hope,

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"O king, thou hast given to miserable sinners.' "Here you see grace and mercy the only hope of sin

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ners. BASIL, de Humil. Hom. 51. saith; This is " a perfect and full rejoicing in God, when a man "doth not boast himself of his own justice, but. "knoweth himself to be void of true justice, and "to be justified by only faith in Christ.' St. "AMBROSE, among a great number of places, hath these words in 1 Cor. cap. i. It is so appointed of God, that he which believeth in "Christ shall be saved without works, receiving forgiveness of his sins by faith alone.' St. "CHRYSOSTOM also oftentimes affirmeth the same; "and speaking of Abraham, he saith in Ep. Gal. iii. If he before the time of grace were сар. justified by faith, and that when he flourished "in good works, much more we.' In Tim. Hom. "2. he saith, "If thou trust unto faith, why bring"❝est thou in other things, as though faith alone "sufficed not to justify?' JEROME against the Pe

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lagians, lib. i. saith; We are just when we "confess ourselves to be sinners; and our justice "consisteth not of our own merit, but of God's mercy.''

It will be obvious to every attentive reader, that the principles maintained by the Bishop of Lincoln are, in several instances, much more in harmony with the tenets inculcated by the Rhemish antagonists of the Reformation, than with the doctrines defended by this able advocate of the Church of England, which were then universally considered as the genuine

doctrines of the Church. I shall only notice in particular, that his Lordship's sentiments respecting an entrance into a justified state by faith, and continuance in it by works,--respecting justification in this world, and justification in the world to come,appear to me to be precisely the same, though conveyed in a little different phraseology, as those of the Catholic Annotators respecting a first and second justification, and increase of justification, so completely refuted by Dr. Fulke.

That the genuine doctrines of the Church of England were such as I have asserted, we have another eminent proof in the sanction given to Fox's Martyrology by the Spiritual Governors of the Church in the reign of Elizabeth, and by that Princess herself.

The production of a few passages from that work will place this beyond all reasonable doubt.

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"As touching the doctrine of election-Three things must be considered.

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First, What God's election is, and what is the cause thereof.

Secondly, How God's election proceedeth in I working our salvation.

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Thirdly, To whom God's election pertaineth, " and how a man may be certain thereof.

"Election is the free mercy and grace of God, "in his own will, through faith in Christ his Son, choosing and preferring to life such as pleaseth "him.

"In this definition of election, first go before the

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mercy and grace of God, as the causes thereof; whereby are excluded all works of the law, and "merits of deserving, whether they go before faith

" or come after. In that this mercy and grace of "God in this definition is said to be free; thereby " is to be noted the proceeding and working of God, "not to be bounded to any ordinary place, succes"sion of chair, state or dignity of person, worthi"ness of blood; but all goeth by the mere will of "his own purpose.-It is added, in his own will.

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By this falleth down the free will and purpose of "man, with all his actions, counsel, and strength "of nature: according as it is written, It is not of "him that willeth, nor of him that runneth; but of "God that showeth mercy. So we see how Israel "ran along, and yet got nothing. The Gentiles later began to set out, and yet got the game. So they, "who came at the first hour, did labour more ; "and yet they, who came last, were rewarded with "the first. The working will of the Pharisee "seemed better; but yet the Lord's will was rather "to justify the Publican. The elder son had a bet"ter will to tarry by his Father, and so did indeed; " and yet the fat calf was given to the younger son "that ran away."

Whereby we are to understand, how the matter 'goeth, not by the will of man; but by the will "of God, as it pleaseth him to accept; according "as it is written, Who were born, not of the will "of the flesh, nor by the will of man, but of God.

"God's mercy and free grace bringeth forth

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