CHAPTER II.02

IV. We grant, that during our pilgrimage in the world, our faith is implicit, not only because many things are yet hidden from our view, but because our knowledge of every thing is very imperfect, in consequence of the clouds of error by which we are surrounded. For the greatest wisdom of those who are most perfect, is to improve, and to press forward with patient docility. Therefore Paul exhorts the faithful, if they differ from each other on any subject, to wait for further revelation.1437 And experience teaches us, that till we are divested of the flesh, our knowledge falls far short of what might be wished; in reading also, many obscure passages daily occur, which convince us of our ignorance. With this barrier God restrains us within the bounds of modesty, assigning to every one a measure of faith, that even the most learned teacher may be ready to learn. We may observe eminent examples of this implicit faith in the disciples of Christ, before they were fully enlightened. We see with what difficulty they imbibed the first rudiments; how they hesitated even at the most minute particulars; what inconsiderable advances they made even while hanging on the lips of their Master; and when they ran to the grave at the intelligence of the women, his resurrection was like a dream to them. The testimony already borne by Christ to their possession of faith, forbids us to say that they were entirely destitute of it; indeed, if they had not been persuaded that Christ would rise from the dead, they would have felt no further concern about him. The women were not induced by superstition to embalm with spices the body of a deceased man, of whose life there was no hope; but though they credited his declarations, whose veracity they well knew, yet the ignorance, which still occupied their minds, involved their faith in darkness, so that they were almost lost in astonishment. Whence also they are said at length to have believed, when they saw the words of Christ verified by facts; not that their faith then commenced, but the seed of faith, which had been latent, and as it were dead in their hearts, then shot forth [pg 493] with additional vigour. They had therefore a true but an implicit faith, because they received Christ with reverence as their only teacher: being taught by him, they were persuaded that he was the author of their salvation; and they believed that he came from heaven, that through the grace of the Father he might assemble all his disciples there. But we need not seek a more familiar proof of this point, than that some portion of unbelief is always mixed with faith in every Christian.

V. We may also style that an implicit faith, which in strict propriety is nothing but a preparation for faith. The evangelists relate that many believed, who, only being filled with admiration at the miracles of Christ, proceeded no further than a persuasion that he was the promised Messiah, although they had little or no knowledge of evangelical doctrine. Such reverence, which induced them cheerfully to submit themselves to Christ, is dignified with the title of faith, of which, however, it was merely the commencement. Thus the nobleman, or courtier, who believed the promise of Christ concerning the healing of his son, when he returned to his house,1438 according to the testimony of the evangelist, believed again; that is, first he esteemed as an oracle what he had heard from the lips of Christ; but afterwards he devoted himself to his authority to receive his doctrine. It must be understood, however, that he was docile and ready to learn; that the word believe, in the first place, denotes a particular faith; but in the second place, it numbers him among the disciples who had given their names to Christ. John gives us a similar example in the Samaritans, who believed the report of the woman, so as to run with eagerness to Christ; but who, after having heard him, said to the woman, “Now we believe, not because of thy saying; for we have heard him ourselves, and know, that this is indeed the Christ, the Saviour of the world.”1439 Hence it appears, that persons not yet initiated into the first elements, but only inclined to obedience, are called believers; not, indeed, with strict propriety, but because God, in his goodness, distinguishes that pious disposition with such a great honour. But this docility, connected with a desire of improvement, is very remote from that gross ignorance which stupefies those who are content with such an implicit faith as the Papists have invented. For if Paul severely condemns those who are “ever learning, yet never come to the knowledge of the truth,”1440 how much greater ignominy do they deserve who make it their study to know nothing!

VI. This, then, is the true knowledge of Christ—to receive [pg 494] him as he is offered by the Father, that is, invested with his gospel; for, as he is appointed to be the object of our faith, so we cannot advance in the right way to him, without the guidance of the gospel. The gospel certainly opens to us those treasures of grace, without which Christ would profit us little. Thus Paul connects faith as an inseparable concomitant with doctrine, where he says, “Ye have not so learned Christ; if so be ye have been taught by him, as the truth is in Jesus.”1441 Yet I do not so far restrict faith to the gospel, but that I admit Moses and the prophets to have delivered what was sufficient for its establishment; but because the gospel exhibits a fuller manifestation of Christ, it is justly styled by Paul, “the words of faith and of good doctrine.”1442 For the same reason, in another place, he represents the law as abolished by the coming of faith;1443 comprehending under this term the new kind of teaching, by which Christ, since his appearance as our Master, has given a brighter display of the mercy of the Father, and a more explicit testimony concerning our salvation. The more easy and convenient method for us will be, to descend regularly from the genus to the species. In the first place, we must be apprized, that faith has a perpetual relation to the word, and can no more be separated from it, than the rays from the sun, whence they proceed. Therefore God proclaims by Isaiah, “Hear, and your souls shall live.”1444 And that the word is the fountain of faith, is evident from this language of John: “These are written, that ye might believe.”1445 The Psalmist also, intending to exhort the people to faith, says, “To-day, if ye will hear his voice;”1446 and to hear, generally means to believe. Lastly, it is not without reason that in Isaiah, God distinguishes the children of the Church from strangers, by this character, that they shall all be his disciples, and be taught by him;1447 for, if this were a benefit common to all, why should he address himself to a few? Correspondent with this is the general use of the words “believers,” and “disciples,” as synonymous, by the evangelists, on all occasions, and by Luke in particular, very frequently in the Acts of the Apostles; in the ninth chapter of which, he extends the latter epithet even to a woman. Wherefore, if faith decline in the smallest degree from this object, towards which it ought to be directed, it no longer retains its own nature, but becomes an uncertain credulity, and an erroneous excursion of the mind. The same Divine word is the foundation by which faith is sustained and supported, from which it cannot be moved without an immediate downfall. Take away the word, then, and there will be no faith left. We are not here [pg 495] disputing whether the ministry of men be necessary to disseminate the word of God, by which faith is produced, which we shall discuss in another place; but we assert, that the word itself, however it may be conveyed to us, is like a mirror, in which faith may behold God. Whether, therefore, God in this instance use the agency of men, or whether he operate solely by his own power, he always discovers himself by his word to those whom he designs to draw to himself.1448 Whence Paul defines faith as an obedience rendered to the gospel, and praises the service of faith.1449 For the apprehension of faith is not confined to our knowing that there is a God, but chiefly consists in our understanding what is his disposition towards us. For it is not of so much importance to us to know what he is in himself, as what he is willing to be to us. We find, therefore, that faith is a knowledge of the will of God respecting us, received from his word. And the foundation of this is a previous persuasion of the Divine veracity; any doubt of which being entertained in the mind, the authority of the word will be dubious and weak, or rather it will be of no authority at all. Nor is it sufficient to believe that the veracity of God is incapable of deception or falsehood, unless you also admit, as beyond all doubt, that whatever proceeds from him is sacred and inviolable truth.