How trifling therefore (to say no worse of it) is that learning, which sets up a difference between faith and its works, between a justification by faith, and justification by its works. Is there any difference between Christ, as a redeemer, and his redeeming works? Can they be set above one another in their redeeming efficacy? If not, then faith and its works, which are nothing else but Christ in us, can have no separation from, or excellency above one another, but are as strictly one, as Christ is one, and no more two things, than our savior and our salvation are two different things in us. Everything that is said of faith, from Adam to this day, is only so much said of the power, and life of a redeeming Christ, working within us; so that to divide faith from its works is as absurd, as to divide a thing from its self, a circle from its roundness. No salvation would have ever been ascribed to faith, but because it is, in the strictest sense, Christ himself, the power of God, living and working in us. It never would have been said of faith, that every power of the world, the flesh, and the devil, must yield to it, but because it is that very Christ within us, without whom we can do nothing. But if without Christ we can do nothing, and yet all things are possible to our faith, can there be a fuller demonstration that our faith is nothing else but Christ, born, and living within us? Whatever therefore there is of power within us, that tends to salvation, call it by what name you will, either faith, or hope, or prayer, or hunger after the kingdom of God and his righteousness, it is all but one power, and that one power is Christ within us. If therefore faith and its good works are but one and the same Christ living in us, the distinction between a good faith and its good works, and all the contentious volumes that have been written about it, are as mere ignorant jargon, as a distinction made and contended for, between life and its living operations.