Dr. FULKE replies; "This sentence is not the "ground of St. James's disputation, that faith void "of good works doth not justify, and that good

works also justify or declare a man to be just. "For the Apostle here speaketh not of faith, but "of the law. The Law justifieth only the doers "and perfect observers thereof; Faith justifieth the "believers. Neither doth St. Paul speak here of any "means whereby a man is justified, but showeth that "no transgressor of the law can be justified by the "Law, because the Law justifieth none but the "doers thereof; which seeing no man doth per"fectly, no man is justified by the works of the Law, "as he saith expressly Rom. iii. 20. Gal. iii. 11. As for your distinction of the first and second "Justification before God, it is but a new device, "not threescore years old, utterly unheard of "among the ancient Fathers. For whom God "justifieth by faith without works, he also glori"fieth. Rom. viii. 30. And that which you call "the second justification, or increase of justice, is "but the effects and fruits of Justification before "God, and a declaration before men that we are just. "And so meaneth St. James, that Abraham, who "was justified or made just, before God, through "faith, was also justified or declared to be just, "before men, by works.We acknowledge all "good works of Christian men to be the gifts of "God, the fruits of Justification, the notes of "Election, the way wherein all Christians must "walk unto salvation; but seeing that they are "unperfect, they are not able to make just in the "sight of God."

On the words of the Apostle James, "Ye see "how that by works a man is justified and not by

"faith only ;"* the Catholics say, "This propo"sition of speech is directly opposite or contra"dictory unto that which the heretics hold. The "heretics say, Man is not justified by good works, "but by faith only.-The Fathers indeed use "sometimes this exclusive only, but in far other "sense than the Protestants, &c."

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Dr. FULKе replies; "This proposition is not "directly opposite or contradictory to that which "we hold, no more than those two sayings of "Christ; The Father is greater than I,' and "I and the Father are one.' No more is this "saying 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 these sayings are true in "divers respects, and we believe both for where "the respect is not the same, there is no opposi❝tion 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 between the first justifi"cation 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 jus"tification. Beside, that the Scripture teacheth "but one Justification unto glorificatiou and salva❝tion, which is that you call the first.-The Fa"thers you confess do sometimes say, we are jus

tified by faith only, but they have a far other "meaning than we; and then you say they ex

James, ii. 24.

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"clude 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. iii. cap. 3. The Apostle saith, that "the justification of faith alone doth suffice, so "that he which believeth only, is justified, al"though ye have fulfilled no work: wherefore "it standeth us upon, that take in hand to de"fend the Apostle's writing to be perfect, and "all things therein to stand with good order, to "inquire who hath been justified by faith only

without works. Therefore, for example sake, "I think this thief is sufficient, which being cru"cified 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 Paradise.'"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, in"vocation, reprehension of his fellow, &c. HILA"RIUS, in Matt. can. 8. It moved the Scribes, "that sin was forgiven by a man; for they beheld

a man only in Jesus Christ, and that to be "forgiven by him, which the law could not re"lease; for faith only doth justify.' Here you "see justification by remission of sins: the like assertion he hath can. 21. GREGORY NAZIAN"ZEN affirmeth the same, Or. 22, de modest. in

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"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, O king, thou "hast given to miserable sinners.' Here you "see grace and mercy the only hope of sinners. "BASIL, de Humil. Hom. 51. saith; This is a "perfect and full rejoicing in God, when a man

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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 appoint"ed of God, that he which believeth in Christ

shall be saved without works, receiving for"giveness of his sins by faith alone.' St. CHRY"SOSTOM also oftentimes affirmeth the same; and "speaking of Abraham, he saith in Ep. Gal. cap.

iii.If he before the time of grace were justi"fied by faith, and that when he flourished in "good works, much more we.' In Tim. Hom. "3. 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 "Pelagians, 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." "

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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.

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

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

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

"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 mercy and grace of God, as the causes thereof; "whereby are excluded all works of the law, and