The Institution of Christian Religion

Now let us again go through all the parts of it, even from the beginning, which being diligently examined, (as I think) there shall remain nothing doubtful. When in defining faith we call it a knowledge, we mean not thereby a comprehending, such as men use to have of those things that are subject to mans understanding. For it is so far above it, that mans wit must go beyond & surmount it self to come unto it, yea and when it is come unto it, yet doth it not attain that which it feeleth, but while it is persuaded of that which it conceiveth not, it understandeth more by the very assuredness of persuasion, than if it did with mans own capacity throughly perceive any thing familiar to man.¹ Therefore Paul saith very well, where he calleth it to comprehend what is the length, breadth, depth, and height, and to know the love of Christ that far surmounteth knowledge. For his meaning was to signify,² that the thing which our mind conceiveth by faith, is every way infinite, and that this kind of knowledge is far higher than all understanding. But yet because the Lord hath disclosed to his Saints the secret of his will which was hidden from ages and generations, therefore by good reason faith is in Scripture sometime called an acknowledging: and John calleth it a certain knowledge,³ where he testifieth, that the faithful do certainly know that they are the children of God. And undoubtedly they know it assuredly: but rather by being confirmed by persuasion of Gods truth, than by being informed by natural demonstration. And his,⁴ also the words of Paul do declare, saying that while we •well in the body, we are wandering abroad from the lord, because we walk by faith and not by sight: whereby he showeth that those things which we understand by faith, are yet absent from us and are hidden from our sight. And hereupon we determine, that the knowledge of faith standeth rather in certainty than in comprehending.

Now let vs againe goe through all the partes of it, euen from the beginning, which beyng diligently examined, (as I thinke) there shal remaine nothing doubtefull. When in defining faith we cal it a knowledge, we meane not thereby a cōprehendyng, such as men vse to haue of those thinges that are subiect to mans vnderstandyng. For it is so far aboue it, that mās wit must goe beyond & surmount it self to come vnto it, yea and when it is come vnto it, yet doth it not atteyne that whiche it feleth, but while it is persuaded of that whiche it conceiueth not, it vnderstandeth more by the very assurednesse of persuasion, than yf it did with mās owne capacitie throughly perceyue any thing familiar to man.