same causes which compel me to explain the method of determining the dogmas
of the faith from the foundation we have discovered, for if I
neglected to do so, and put the question on a regular basis, I might justly
be said to have promised too lavishly, for that anyone might, by my showing,
introduce any doctrine he liked into religion, under the pretext that it was
a necessary means to obedience: especially would this be the case in
questions respecting the Divine attributes.

(23) In order, therefore, to set forth the whole matter methodically, I will
begin with a definition of faith, which on the principle above given, should
be as follows:-

(24) Faith consists in a knowledge of God, without which obedience to Him
would be impossible, and which the mere fact of obedience to Him implies.
(25) This definition is so clear, and follows so plainly from what we have
already proved, that it needs no explanation. (26) The consequences involved
therein I will now briefly show.

(27) (I.) Faith is not salutary in itself, but only in respect to the
obedience it implies, or as James puts it in his Epistle, ii:17, "Faith
without works is dead" (see the whole of the chapter quoted).

(28) (II.) He who is truly obedient necessarily possesses true and saving
faith; for if obedience be granted, faith must be granted also, as the same
Apostle expressly says in these words (ii:18), "Show me thy faith without
thy works, and I will show thee my faith by my works." (29) So also
John, I Ep. iv:7: "Everyone that loveth is born of God, and knoweth
God: he that loveth not, knoweth not God; for God is love." (30) From these
texts, I repeat, it follows that we can only judge a man faithful or
unfaithful by his works. (31) If his works be good, he is faithful, however