The Doctrine of Justification by Faith

Secondly, they speak not of the same Faith. Wherefore there can be no discrepancy in what one ascribes unto Faith, and the other denies concerning it, seeing they understand not the same thing thereby, for they speak not of the same Faith. As if one affirms that fire will burn, and another denieth it, there is no contradiction between them, whilst one intends real fire, and the other only that which is painted, and both declare themselves accordingly. For we have proved before that there are two sorts of Faith wherewith men are said to believe the Gospel, and make profession thereof, as also that which belongs unto the one, doth not belong unto the other; None I suppose will deny but that by Faith in the matter of our Justification, St. Paul intends that which is [Greek or Hebrew] or properly so called. The Faith of Gods Elect, precious Faith, more precious then Gold, the Faith that purifieth the heart, and works by love, the Faith whereby Christ dwelleth in us, and we abide in him, whereby we live to God, a living Faith, is that alone which he intendeth. For all these things, and other Spiritual effects without number doth he ascribe unto that Faith which he insisteth on, to be on our part the only means of our Justification before God. But as unto the Faith intended by the Apostle James, he assigns nothing of all this unto it; yea, the only Argument whereby he proves that men cannot be saved by that Faith which he treats of, is that nothing of all this is found in it. That which he intends is, what he calls it, a dead Faith, a Carcass without breath, the Faith of Devils, a wordy Faith, that is no more truly what it is called, than it is true Charity to send away naked and hungry persons without relief, but no without derision. Well may he deny Justification in any sense unto ⟨p. 567⟩to this Faith however boasted of, when yet it may be justly ascribed unto that Faith which Paul speaks of.

Secondly, they speak not of the same Faith. Wherefore there can be no discrepancy in what one ascribes unto Faith, and the other denies concerning it, seeing they understand not the same thing thereby, for they speak not of the same Faith. As if one affirms that fire will burn, and another denyeth it, there is no contradiction between them, whilst one intends real fire, and the other only that which is painted, and both declare themselves accordingly. For we have proved before that there are two sorts of Faith wherewith men are said to believe the Gospel, and make profession thereof, as also that which belongs unto the one, doth not belong unto the other; None I suppose will deny but that by Faith in the matter of our Justification, St. Paul intends that which is or properly so called. The Faith of Gods Elect, precious Faith, more precious then Gold, the Faith that purifieth the heart, and works by love, the Faith whereby Christ dwelleth in us, and we abide in him, whereby we live to God, a living Faith, is that alone which he intendeth. For all these things, and other Spiritual effects without number doth he ascribe unto that Faith which he insisteth on, to be on our part the only means of our Justification before God. But as unto the Faith intended by the Apostle James, he assigns nothing of all this unto it; yea, the only Argument whereby he proves that men cannot be saved by that Faith which he treats of, is that nothing of all this is found in it. That which he intends is, what he calls it, a dead Faith, a Carcass without breath, the Faith of Devils, a wordy Faith, that is no more truly what it is called, than it is true Charity to send away naked and hungry persons without relief, but no without derision. Well may he deny Justification in any sense unto