or two from the original", which was not in my hands when the former part of this Letter was written. In the chapter on faith, page 1, 2, we thus read, "Faithe in the feconde acception is confydered as it hathe hope and charitie annexed and joyned unto it; and faith so taken, fignifyeth not only the belefe and perfuafion before mencioned in the fyrst acception, bat also a fure confidence and hope, to atteyn whatsoever God hath promyfed for Chriftis fake, and an hearty love to God, and obedience to his commaundements.— And this faithe every Chriften man profeffeth and covenaunteth to kepe, when he receeyveth the facrament of baptysme.

FOR declaration whereof it is to be noted, that all the promyfes of God, made to man after the fall of Adam, for Chriftis fake, be made under

a The Pia et Catholica Inftitutio, is only a tranflation of a book entitled, "A neceffary doctrine and erudition for any Chriften man &c." which was first printed in the year 1537, under this title, "The inftitution of a Christen man." But King Henry the eighth intending to put it forth under his own authority, corrected it first with his own hand, (which copy with the MS. corrections in the King's own hand, was in the Cotton library) and then fent it to Archbishop Cranmer, who took fo great pains with it, that in a letter the Archbishop declares," because the book being to come out by the King's censure and judgment, he would have nothing in the fame, which Momus himself could reprehend," I have made the above quotations from this edition of the King's printed in she year 1543.

1

this condition, that man shoulde beleve in God, and with the grace of God gyven for Chryfte, endevour hym felfe to accomplishe Goddis commandements. The Churche therefore (intendynge that man shulde always have in mynde howe the promyses of God be made upon condition, and without kepyng of the condition, no man is partaker of Goddis promises) hath taught and ordeyned, that men before they receyue baptifme, fhall promyfe and covenaunt to fulfylle the fayde condition, and to forfake the deuyll and the worlde, and to ferve onely God. And of this especiall covenant, whereby man byndeth hymfelfe to God, he is called in latin, fidelis, faithfull; and he that never made the fame covenaunt, or after he hath made it, renounceth and refuseth the fame, is called amonges Christen men, infidelis, unfaithful, or heathen.

Nowe of that which is before faide, it is manifeft, that faithe (as it is taken in the second acception) is the perfect faythe of a trewe Christen man, and conteyneth the obedience to the hole doctrine and religion of Chrift. And thus is faythe taken of Saynt Paule, and in other places of fcripture where it is fayde, that we be justified by faith. In whych places men may not thynke, that we be justified by faithe, as it is a severall vertue, feparated from hope and charitie, feare of God and repentaunce, but by it is ment faith, neither onely ne alone, but with the forefaid ver

tues

tues coupled together, conteynyng (as it is aforefayd) the obedience to the hole doctrine and religion of Chrift."

THE judicious HOOKER fpeaks the fame language" a Actual righteousness, fays he, which is the righteousness of good works fucceedeth all, followeth after all, both in order and time: which being attentively marked, fheweth plainly how the faith of true believers cannot be divorced from hope and love; how faith is a part of fanctification, and yet unto juftification neceffary; how faith is perfected by good works, and not works of ours without faith; and finally, how our fathers might hold that we are justified by faith alone, and yet hold truly that without works we are not justified. This likewife is the doctrine both of St. Paul and St. James. But for a fuller difcuffion of this matter, I beg leave to refer you to that excellent treatise of Bishop Bull, entitled, Harmonia Apoftolica. In the conclufion of that work, the learned and pious author warns us to beware of four errors in this article of juftification. First, that of the Papifts, who afcribe a merit to good works. Secondly, that of the Antinomians, who deny the neceffity of good works. Thirdly, that of the Pelagians, who deny the neceffity of grace. Fourthly, that of the Manicheans, who deny all free-will.

I HAVE now gone through the several points of doctrine, which you have with greater confidence than truth pronounced to be the very fundamental avowed doctrines of the Church of England; but which may now poffibly appear in a different light even to you, or at leaft to others, who might have been deceived by the falfe gloffes by which disguised them.

b

INDEED you are fometimes obliged, in fpite of your principles, to fpeak the language of common fenfe, when your cause requires it. When you inveigh with great indecency of expreffion against "thofe fubtle ferpents who lurk within the bofom of the Church only to prey upon her vitals, and who for the fake of filthy lucre carry on a folemn farce of fubfcribing to articles, which many of the fubscribers no more believe than they do mother Goofe's tales" &c. You tell us "that this impious jefuitical equivocation, WITHOUT SPEEDY REPENT

ANCE, MUST DRAW DOWN THE VENGEANCE OF

A LONG-SUFFERING GOD UPON OUR LAND." These words, if they have any meaning, imply that even these fubtle ferpents, who prey upon the vitals of the Church; who would overthrow her very foundation; who are guilty of the most horrid mockery, and impious jefuitical equivocation, may yet, if they will, repent; and by a speedy repentance avert the just vengeance of God, whom you yourself reprefent as LONG-SUFFERING, i. e.

a P. 21.

b P. 73.

c P. 74.

forbearing

forbearing punishment in hopes of amendment, being not willing that any fhould perish, but that all should repent, and be faved. But how is all this confiftent with your doctrine of abfolute decrees, denial of free-will, and univerfal grace offered to all, who will lay hold of it? &c.

ANOTHER point yet remains, which you have the affurance to tell the world was an article of accufation against these fix Students, viz. "a that they hold the influences of the Holy Spirit neceffary to constitute every one a child of God." I have already confuted the base calumny, which was fuggested to you, not by the spirit of truth, but by the father of lies: You cannot but know that we all hold the neceffity of grace, and of the affistance of the Holy Spirit, and teach, that without this affiftance we can do no good thing. Most of us have not only offered these petitions for the inspiration

desk, but

and comfort of the Holy Ghost in the from the University pulpit alfo; and I may challenge you to produce an instance, during the whole. time of your refidence in the University, of one, who dared to affert before that learned and religious body" that it is a proof of frenzy and enthufiafm to believe God will vouchfafe an answer to them." But while we pray for the Spirit, and teach others to live under his holy influence, we diftinguish between the extraordinary inspiration

a P. 63.

b P. 66.

c Ibid.

I 2

which