566 The VoEtrine -of St. James, we depart from all lober Rules of Interpretation, and reno der it impoffible to underitand either of them aright, and there is no difagreement or appearance of it between them. Secondly, they fpeak not of the fame Faith. 'Wherefore there can be no dilcrepancy in what one afcribes unto Faith, and the other denies concerning it, feeing they underitand not the fame thing thereby, for they fpeak not of the fame Faith. As if one affirms that fire will burn, and another denyeth ít, there is no contradiétion between them, whilft one intends real fire, and the other only that which is painted, and both declare themfelves accordingly. -For we have proved before that there are two forts of Faith wherewith men are faid to believe the Gofpel, and make profeflion thereof, as alto that which belongs unto the one, doth not belong unto the other; None I fuppofe will deny but that by Faith in the matter of our Justification, St. Paul intends that which is views or properly fo called. The Faith of Gods Eles, precious Faith, more precious then Gold, the Faith that purifieth the heart, and works by love, the Faith whereby chrifi dwelleth in us, and we abide in him, whereby we live to God, a living Faith, is that alone which he intendeth. For all thefe things, and other Spiritual effe &s without number doth he afcribe unto that "Faith which he infifteth on , to be on our part the only means ofour yufiification before God. But as unto the Faith intended by the Apoftle James, he affigns nothing of all this unto it ; yea, the onlyArgument whereby he proves that men cannot be faved 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 Carcaf without breath, the Faith of Devils, a wordy Faith, that is no more truly what it is called, than it is true charity to fend away naked and hungry perlons without relief; but not with- out derifion. Well may he deny Juftification in any fen un- to
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