that saying, "Having nothing, and yet possessing all things," 2 Cor. vi. 10. This, saith the scripture, is to conceive comfort through hope. But this cunning is not learned without great and often temptations.

CHARITY NO FAITH.

THE DIVINITY OF THE SCHOOLMEN.

'When a man doth any good work, God accepteth it, and for that work he poureth into him charity:' which they call, charity infused. This charity, (say they) is a quality remaining in the heart, and this they call formal righteousness; which manner of speaking, it is expedient for you to know. And they can abide nothing less, than to hear that this quality forming and adorning the soul, as whiteness doth a wall, should not be counted righteousness. They can climb no higher than to this cogitation of man's reason,-that man is righteous by his own formal righteousness, which is grace making him acceptable unto God; that is to say, charity. So, to this quality cleaving unto the soul, that is to wit, charity, (which is a work after the law, for the law saith thou shalt love the Lord thy God, &c.) they attribute righteousness; that is to say, true Christian righteousness; and they say, that this righteousness is worthy of everlasting life, and he that hath it is formally righteous; and moreover, he is effectually or actually righteous, because he now doth good works whereunto everlasting life is due. This is the opinion of the Popish schoolmen, yea, even of the best of them all.

Some other there be which are not so good, as Scotus, and Occam; which said, that for the obtaining of the grace of God, this charity infused or given of God is not necessary, but that a man, even by his own natural length, may procure this charity above all things. For so reasoneth Scotus.-If a man love a creature, a young man a maiden, a covetous man money, which are less good, he may also love God which is the greater good. If he have a love of the creature through his natural strength, much more hath he a love to the Creator.

With this argument were all the sophisters convicted, and none of them was able to refute it. Notwithstanding thus they reply

The scripture compelleth us to confess (say they) that God, beside the natural love and charity which is ingrafted in us, (wherewith alone he is not contented,) requireth also charity which he himself giveth. And hereby they accuse God as a tyrant and a cruel exactor, who is not content that we keep and fulfil his law, but above the law, (which we ourselves are all to fulfil,) requireth also, that we should accomplish it with other circumstances and furniture, as apparel to the same. As if a mistress should not be contented that her cook had dressed her meat excellently well, but should chide her for that she did not prepare the same, being decked with precious apparel, and adorned with a crown of gold. Now what a mistress were this, who, when her cook had done all that she was bound to do, and also exactly performed the same, would moreover require that she should wear such ornaments as she could not have? Even so, what a one should God be, if he should require his law to be fulfilled of us, (which notwithstanding by our own natural strength we observe and fulfil,) with such furniture as we cannot have?

But here, lest they should seem to avouch contrary things, they make a distinction, and say, that the law is fulfilled two manner of ways. First, according to the substance of the deed; and secondly, according to the mind of the commander. According to the substance of the deed (say they) we may fulfil all things which the law commandeth, but not according to the mind of the commander: which is, that God is not contented that thou hast done all things which are commanded in the law, (although he can require no more of thee,) but he further requireth that thou shouldst fulfil the law in charity not that charity which thou hast by nature, but that which is above nature, and heavenly, which he himself giveth. And what is this else but to make God a tyrant and a tormentor, which requireth that of us which we are not able to perform? And it is in a man

ner as much as if he should say, that the fault is not in us, if we be damned, but in God, which, with this circumstance requireth his law to be accomplished of us.

These things I do the more diligently repeat, that you may see how far they have strayed from the true sense of the scripture, which have said, that by our own natural strength we may love God above all things; or at least, by the work wrought we may deserve grace and everlasting life. And because God is not content that we fulfil the law according to the substance of the deed, but will have us also to fulfil the same according to the mind of the commander. Therefore the scripture farther compelleth us to have a quality above nature poured into us from above, and that is charity; which they call formal righteousness adorning and beautifying faith, being also the cause that faith justifieth us. So faith is the body, and the shell; charity the life, the kernel, the form and furniture. These are the monstrous dreams of the schoolmen.

}

But we, instead of this charity, do place faith and we say, that faith apprehendeth Jesus Christ, who is the form which adorneth and furnisheth faith as the colour adorneth and beautifieth the wall. Christian faith, therefore, is not an idle quality or empty husk in the heart, which may be in deadly sin until charity come and quicken it but, if it be true faith, it is a sure trust and confidence of the heart, and a firm consent whereby Christ is apprehended. So that Christ is the object of faith, yea rather, even in faith Christ himself is present. Faith, therefore, is a certain obscure knowledge, or rather darkness which seeth nothing: and yet, Christ apprehended by faith sitteth in this darkness, like as God in Sinai and in the temple sat in the midst of darkness, (Exod. xix. 9. 1 Kings viii. 10.) Wherefore, our formal righteousness is not charity beautifying and furnishing faith, but it is faith itself, which is as it were a certain cloud in our hearts: that is to say, a steadfast trust and affiance in the thing which we see not, which is Christ: who, although he be not seen at all, yet is he present.

Faith therefore jutifieth, because it apprehendeth

and possesseth this treasure, even Christ present. But this presence cannot be comprehended of us, because it is in darkness as I have said. Wherefore, where assured trust and affiance of the heart is, there Christ is present; yea even in the cloud and obscurity of faith. And this is the true formal righteousness whereby a man is justified, and not by charity as the Popish schoolmen do most wickedly affirm.

To conclude, like as the schoolmen say that charity furnisheth and adorneth faith, so do we say, that it is Christ which furnisheth and adorneth faith; or rather, that he is the very form and perfection of faith. Wherefore, Christ apprehended by faith and dwelling in the heart, is the true Christian righteousness for the which God counteth us righteous and giveth us eternal life. Here is no work of the law, no charity, but a far other manner of righteousness, and a certain new world beyond and above the law. For Christ or faith is not the law, nor the work of the law!

FAITH STANDING IN THE POWER OF GOD.

I PETER I.

Who are kept by the power of God through faith.

We (saith he) in hope wait for that glorious inheritance into which we have come by faith. For these things take place in this order. Faith is begotten by the word; our new-birth is by this faith; and by this new-birth we are translated into that hope; wherein, we with certainty wait for those good things, being fully assured of them. Wherefore, Peter here properly saith, that these things come through faith, not through our

own works.

`Moreover, Peter here significantly saith that we are kept by the power of God unto salvation." For there are many, who, having heard the Gospel, that faith only justifies without works, immediately rush forward and say, And we too believe:' imagining, that the fancy which they form out to themselves, is faith. Whereas we

have taught, and that out of the scriptures, that it is not in our own power to do even the least works without the Spirit of God. How then shall we arrogate to ourselves the power of doing that by our own powers which is the greatest of all works-to believe? Such cogitations as these, therefore, are mere figments and dreams. The power of God must be present with us, which may work in us, as Paul sets it forth in the Ephesians, Eph. i. "God gave unto you the Spirit of wisdom, that ye may know what is the exceeding greatness of his power to us ward, who believe according to the working of his mighty power," &c. For it is not only of the will of God, but of a certain power, that we believe: for such is this mighty concern, that, to create faith in any one, is a work of no less moment than it was to create heaven and earth.

Hence, it is manifest that those know not what they say, who say, How is it that faith can do all things, seeing that, many believe who do no good work whatever? For they imagine that their dream is faith, and that faith can exist without good works. We however say with Peter that faith is the power of God: and in whomsoever God works this faith, he is born again and comes forth a new creature; and then, from this faith, there follows, naturally, nothing but good works. Wherefore, it is without cause that you say to a Christian do this or that good work; because, without any commanding, he does nothing but work good works spontaneously. All that he requires is to be admonished, that he deceive not himself with that false and fictitious faith. Therefore, away with these empty vain talkers who have plenty of prating about those things which are nothing but a froth and vanity of words: concerning whom Paul saith, 1 Cor. iv. "I will come unto you, and will know not the words of them that are puffed up, but the power. For the kingdom of God standeth not in word but in power." Where this power of God is wanting, there, neither true faith, nor any good works exist. Wherefore, they are open liars, who boast of the name and faith of Christ, and yet, nevertheless live a repro