II. Our Deliverance from Punishment after Death, and our Happiness in the Future World obtained through Christ. has also received charge from him to distribute rewards to the righteous and to introduce his followers into the abodes of the blessed. Vide Matt. xxv. 32, seq.; John, x. 28, 29, Zwηv aidvov didwμi avrois, xvii. 2; 2 Tim. iv. 18, et seq. ARTICLE XI. ON THE DOCTRINE OF THE CONDITIONS OF The consequences and punishment of sin continue even into the future world; and it is there first, according to the scriptures, that the positive punishments of sin are completely inflicted. Now Christ has not only freed us from these punishments (eternal condemnation) on certain conditions to be fulfilled by us, (vide Romans, v. 9; 1 Thess. i. 10, ¿vóμevos žμās àñò τῆς ὀργῆς τῆς ἐρχομένης;) but we owe to him our whole welfare and blessedness in the future world, (on aivos.) There the happiness be- This Article, and the following, exhibit the mangun in the present life will continue and be per- ner in which Christians may attain to the promised fected, and everything by which it is now in- happiness. The Eleventh Article treats of the conditions which the Christian doctrine prescribes to terrupted will be removed. Besides, according men, and which must be performed by them if they to the New Testament, we may expect that would actually enjoy this blessedness. These conGod will there confer positive blessings and re- ditions are, repentance and faith. The Twelfth wards. Paul says, 1 Thess. v. 9, Seto μas | Article treats of the assistances by which God enaΘεὸς οὐκ εἰς ὀργὴν, ἀλλ ̓ εἰς περιποίησιν σωτηρίας bles men to perform the prescribed conditions, or, (the attainment of happiness) dia Xpotou. technically speaking, De operationibus gratiæ, sive de œconomia gratiæ. But how do we attain this happiness through Christ? (1) By the doctrine of Christ. This gives us (a) Information respecting the nature of future happiness, so far as we are now capable of understanding it. Vide 1 Timothy, i. 10; 1 Cor. xv. (b) Direction how we may obtain the possession of it. The religion of Christ derives motives to piety and godliness from the blessedness of the future world, shews us the means by which we may attain it, and prepares us for it. John, iii. 16; vi. 51; 1 John, ii. 25, the great end of the Christian religion (Exayyɛñía) is to give men on aivios. By the Christian doctrine, and obedience to it, we are made (through divine assistance) to resemble the holiness and righteousness of Christ in this world, in order that we may hereafter be rewarded, as he is; 1 John, iv. 17; 2 Thess. ii. 13, 15; iv. 14. Hence the Christian doctrine itself is called ζωή and ζωή αιώνιος, because it shews odor Cons; John, xvii. 3. But, (2) Our enjoyment of this happiness is described as principally owing to Christ's death and subsequent exaltation. (a) Our entire freedom from misery and our being placed in a happy condition is ascribed to the death of Christ, (vide No. I.,) and consequently the happiness of the future state must also be a consequence of this event. Heb. ix. 15, "We obtain through the death of Christ trayyɛhíav alwviov x2npovouías." 1 Thess. v. 10, "He died for us," va ovv avtu Snowμev. (b) Since Christ is exalted in heaven, he cares for the good of men. He is αἴτιος σωτηρίας αἰωνίου τοῖς ὑπακούovoir avτ nasi, Heb. v. 9, coll. vii. 25. And as he has received power from the Father to raise the dead and hold a day of judgment, he SECTION CXXI. ON THE CHRISTIAN DOCTRINE OF "FAITH," AS I. Outline of the Christian Doctrine respecting Faith; the origin and ground of the same. (1) JESUS and the apostles, in the instructions which they give to adults who are acquainted with the Christian doctrine, always insist chiefly on faith in Jesus Christ as the great condition of obtaining the salvation purchased by Christ. The whole happiness of the Christian (his δικαιοσύνη and σωτηρία) is de rived from this single source; and the unbeliever (àrioτoas) loses this happiness, and brings upon himself misery, (απώλεια, κατάκρισις ;) Mark, xvi. 16; Romans, i. 17; iii. 21, 22, "the gospel makes known the determination of God to forgive all who believe on Jesus Christ, on account of their faith, (ix or dià tys stews ;)" Hebrews, x. 38, 39, seq. (2) The doctrine of faith is therefore inseparably connected with the doctrine of the atonement and of justification. The latter can be obtained only through faith. Therefore, cf. s. 108, where the plan of this doctrine is stated. We are led even by natural religion to the following points:- -Man must regard himself as morally imperfect, and in such a way, too, as to imply guilt on his own part; or, which is the same thing, he must acknowledge himself to be a sinner, a transgressor of the divine precepts. He must acknowledge that he ought to avoid and abhor sin, place his confidence in the | possible moral perfection, (likeness to God.) mercy of God, hope for pardon and forgiveness This effort should result from willing obedience from him, and that he ought to form and execute to God, and this again from thankful love to the serious purpose of obeying the divine pre- God, and confidence in him, and not from slavish cepts and living acceptably to God." This fear of punishment; 1 John, iv. 18, 19. But might be called the faith of reason. But this this love, this grateful confidence, cannot exist philosophical faith is wanting in that certainty unless man is convinced that God is graciously and evidence which is necessary to tranquillize disposed towards him, and will forgive his sins. the mind; it is insufficient to satisfy those whose God does not forgive sins, however, on account consciences are awakened; as we have before of good works, self-inflictions, sacrifices, &c., shewn, s. 108. Experience teaches that a faith but on account of Christ; s. 108. We must of this general nature is not able to answer those therefore believe that Christ by his death has feelings which rise in the inmost soul even of procured forgiveness and salvation. But would the best of men. There must be something po- we come to the actual enjoyment of the promised sitive and historical upon which they can rely; forgiveness, we are under indispensable obligasome express assurance from God of his for- tions to live henceforward in the strictest obgiveness; or they will be left in the most dis-servance of the divine commands from grateful tressing uncertainty. The greater part of the human race, in all nations, are therefore united in believing that something must be done in order to conciliate the favour of God to sinners, and to induce him to forgive their past offences; and also that their mere reformation, and their living in the practice of virtue, imperfect as their goodness will always be, is insufficient to secure the divine forgiveness, and can afford no quieting assurance that pardon is obtained. Vide s. 108. Now Christianity rejects all the means of conciliating the favour of God, in which the great body of men place their confidence, and which were common among Jews and Gentiles at the time of Christ. It regards them as af fording false grounds of peace, and as being injurious to morality; and in place of them inculcates faith in Jesus Christ, and the atonement made by him, and makes this, exclusive of the personal deserts of believers, the sole ground of all the benefits which they enjoy. In this manner, the doctrine respecting the conditions of salvation is brought into the closest connexion with the other positive doctrines of Christianity, and especially with the history of the person of Christ. To the greater part of mankind this scriptural faith possesses far more interest, evidence, and certainty, than a merely philosophical faith can ever give. The latter must be for ever attended with uncertainty, doubt, and fear of the reverse of what is hoped for. And this uncertainty and fear may become, in moments of suffering and adversity, extremely disturbing, and perhaps lead to obstinate despair. For we cannot obtain from philosophy any express assurance of the will of God relative to our forgiveness. Again: the scriptural account of faith in Christ as the only condition of salvation excludes wholly all the false motives to duty which are so injurious to true morality. The essentials of the scriptural doctrine on this point, and their connexion with each other, may be clearly seen in the following statement. The Christian should strive after the greatest love to God and to Christ. Consequently we must become familiarly acquainted with the divine precepts and must regulate our whole conduct according to them; and how to do this we are fully taught in the Christian doctrine. And thus faith as much involves our doing the divine will, as it does our knowing it. The personal enjoyment and possession of forgiveness and saving grace, and of the whole sum of Christian blessedness which God has promised to bestow, is called applicatio gratiæ, and the condition on which we obtain these blessings (conditio gratiæ) is faith. Vide Morus, p. 197, seq., s. 1, 2. Those who enjoy these blessings are called in the scriptures by different names. Vide Morus, p. 197, note 3. Cf. Töllner, Wahre Gründe warum Gott den Glauben an Christum will, in his "Vermischte Aufsätze," th. ii. st. 2. II. On the Salvation of Heathen and of Children. (1) When treating of the conditions of salvation established in the Christian scheme, we speak in reference to Christians—i. e., those who have opportunity and capacity to become acquainted with Christianity, and to convince themselves of its truth, without undertaking to say what means for attaining salvation God may give those who are ignorant of Christianity, or who remain unconvinced of its truth through unintentional mistake, and without criminality on their part. God is not limited to one single method, which he is compelled to employ equally at all times and among all men. The Bible says, indeed, that God will punish the heathen on account of their sins; not, however, because they did not believe in Jesus Christ, if this was not their fault, but because they did not act agreeably to the knowledge which they possessed, and the law of nature with which they were acquainted; Rom. i. 21, seq.; Ephes. ii. 1, 2. The holy scriptures, therefore, never regard the heathen merely as such, as excluded from salvation. Such pas be dispensed with. It has pleased God to leave many nations for thousands of years in a barbarous and savage state. But can we conclude from this fact that intellectual cultivation and moral improvement are superfluous and useless, and therefore missions are unnecessary? Nor, on the other hand, can we conclude from this circumstance that God cannot save the heathen because they have not enjoyed the light of Christian revelation. Human happiness has as many degrees and gradations as human cultivation and refinement of manners, and all men are not capable of one and the same degree. They cannot all, therefore, be treated by God in the same manner. One thing may be indispensable to the happiness of some persons and of some nations, while to others the same thing is quite superfluous, because they are as yet incapable of enjoying the happiness arising from it. It is not said in direct words in the New Testament, that God will make the heathen eternally happy. If this were said, there are many who would pervert it. But it is expressly asserted that God does not demand more from any one than he is able with his knowledge and abilities to perform; Luke, xii. 48, seq.; and also, that he who faithfully serves God according to the sages as Mark, xvi. 16, do not relate to the heathen who are innocently ignorant of the gospel. The word ȧnioreiv does not signify not to believe, but to Disbelieve, and always implies guilt. The conclusion sometimes drawn from such passages is as improper as it would be to conclude from 2 Thess. iii. 10 that the child and the infirm man should be left to perish by hunger; as Heilmann well observes. No one will ever be condemned for guiltless ignorance, or for unintentional and innocent mistake; but only for guilty rejection and contempt of the truth, or for living contrary to the truth when once known. What Mark expresses by anoτsiv, John expresses by un ЯIOTεVELV, (to be unbelieving,) John, iii. 18; xii. 47, 48; and these two modes of expression are synonymous. Vide John, iii. 36. Hence axioria and àлɛɛa were frequently interchanged as synonymous, Rom. iii. 3; xi. 20, 23, 30. Now the åpeisovvtes or ȧxioτovνres are (a) the unbelieving, those who do not receive the words and declarations of another as true, who do not give them credit; (b) the disobedient, obstinate, (con- | tumaces;) in which sense Xenophon and other classical writers use the word anotεiv. Now the terms, ἀπειλεῖν Χριστῷ, ἀπιστεῖν, μὴ πιστεύeiv, ådɛteiv Xpiotóv, are used in the New Tes-knowledge and means which he enjoys, and tament to designate those who are disobedient to Christ, and do not follow his precepts, always implying guilt on their part. This is done in two ways: (a) by despising and rejecting Christianity when it is once made known, or when opportunity is given for understanding and examining it; Rom. iii. 3; 2 Cor. iv. 11; (3) by living in opposition to Christian truth when it is understood and embraced, and by neglecting its precepts. Vide Tit. i. 16. In both of these cases there is guill; and hence punishment (xaráxpiois) ensues. The word unbelief, therefore, often designates at the same time these two kinds of guilt—e. g., Mark, xvi. 16; John, iii. 18-21; xii. 47, 48. Those heathen, now, who do not belong to one or the other of these classes, are not disbelievers, though they may not believe in Christ. Upon such, therefore, condemnation is not pronounced in these passages. They are not indeed obedient to Christ, nor yet disobedient. Thus one who is not the subject of a certain king may not indeed be obedient to his laws, either because he is ignorant of them, or not bound in duty to obey them; but he cannot on this account be called disobedient. Disobedience always presupposes an obligation to obedience. (2) God has not seen good as yet to bring all nations to the knowledge of Christianity. And, little capable as we are of understanding the plan of God in this respect, we ought not to conclude from this circumstance that the Christian revelation is unnecessary and may easily | does what he considers to be his duty, is acceptable to him; Acts, x. 35. Cf. Morus, p. 129, note 9. According to the testimony of the holy scriptures, God will have reference, in determining the character and conditions of men, to the knowledge they have had, the dispositions they have cherished, and the actions they have performed. We may confidently expect from the goodness of God that since he has heretofore given to so many nations only the light of nature, he will not make them miserable for the want of that higher knowledge of which they are innocently destitute. And since there is a future life, we may trust that he will there lead them to that higher degree of happiness and clearness of knowledge which they did not attain in this life, because, without fault of their own, they were here incapable of receiving it. To such a dispensation in the future world there is at least an allusion in Rev. xxii. 2, in the tree of life, by the river of life, whose leaves serve ɛiç Σεραπείαν τῶν ἐθνῶν. The great body of the Jews, from the earliest ages, denied salvation to the heathen, on the principle, Extra ecclesiam non dari salutem. But this is entirely opposite both to the Old Testament and to the spirit of Christianity. Even Mahommed did not go to this degree of exclusiveness. Nor did the more ancient Grecian fathers deny salvation to the heathen, although they philosophized about it after their manner. E. g., Justin the Martyr and Clement of Alexandria held that the Aoyos exerted an agency upon the heathen by means of reason; an indispensable requisite for salvation in all and that the heathen philosophers were called, men; and have therefore (together with some justified, and saved by philosophy. But after-schoolmen) embraced the doctrine of a faith of wards, especially after the third century, when the false Jewish notions respecting the church (s. 134) were introduced into the West, and the maxim was adopted, Extra ecclesiam non dari | salutem, (which was the case after the age of Augustine,) they then began to deny the salvation of the heathen; though there were always some who judged more favourably. Thus Zwingli, Curio, and others, believed that God would pardon the heathen on account of Christ, although in this life they had no knowledge of his merits. Cf. the historical account in Beykert's Diss. "de salute gentium;" Strasburg, 1777; and a short statement of the opinions of others in Morus, p. 128, 129, where he justly recommends to our imitation the exemplary modesty of the apostles when speaking on this point. The whole subject was investigated anew on occasion of the violent attack which Hofstede, a preacher in Holland, made upon the Belisaire of Marmontel. This gave rise to Eberhard's Apologie des Socrates." Cf. also Töllner, Beweis dass Gott die Menschen auch durch seine Offenbarung in der Natur zur Seligkeit führe; Züllichau, 1766, 8vo. Many modern writers have treated this subject in such a way as to lead to a feeling of indifference towards Christianity; but this result need not be feared from the scriptural representation here given. 66 infants, which they have variously explained and described, as fides præsumpta, implicita, per baptismum sine verbo (some say, sine cognitione) infusa; talis affectio in infante qualis Deo placet. The schoolmen describe it as dispositio ad justitiam. But none of them succeed in conveying any intelligible idea. Nothing is said in the New Testament about such a faith. Faith always presupposes knowledge, and power to exercise the understanding. Now since children have neither of these requisites, faith cannot be ascribed to them; nor indeed disbelief, unless the word is used very improperly. The mere want of faith is not damnable, but unbelief only, or the guilty destitution of faith. Those who have adopted this view have thus been compelled (as appears from the preceding remarks) to vary the idea which is uniformly attached to the word faith when adults are referred to, as soon as they speak of children, and to call something in them by this name which is nowhere else so denominated. The passage, Matt. xviii. 6, does not bear upon this point, since the disciples of Christ are there meant Cf. the Article on Baptism, s. 142, and Morus, p. 249. From the words of Christ, however, Matt. xix. 14, "Of such is the kingdom of God," it is clear that he considers children as belonging to his kingdom. And this is enough. SECTION CXXII. (3) We must apply these same principles to the subject of the salvation of infants. None have ever really doubted respecting the salva- OF THE VARIOUS SIGNIFICATIONS OF THE WORD tion of those who have died in infancy, before they attained to the full use of their understanding. For since there is a future life, we may expect with certainty that God will make such provision there, that both children in the literal sense, and those who are children in under standing and knowledge, will be able to obtain I. what they were here deprived of without their own fault; and that in his goodness, wisdom, and justice, he will bestow upon them that degree of happiness of which they are capable. Theologians have pursued two different methods in treating of this subject. (a) Some are content with saying that God will pardon and save infants on account of the merits of Christ, which extend to all, although they may not have believed in Christ during their life-time; and that their being born with natural depravity will not harm them, because they themselves are not to blame for it. These writers refer to Rom. v. 15-17 for an analogous proceeding. This is the most simple and the safest view. (b) Others, misunderstanding the passage, Mark, xvi. 16, suppose that faith in Christ is FAITH, AS USED IN THE BIBLE; SOME OF THE Significations of #loris; and Explanation of the principal texts relative to Faith. THE terms, faith, the faithful, &c., frequently occur in the religious dialect even of the Hebrews. They were originally taken from the language of common life, and transferred into the religious phraseology of the Jews, where they express various nearly related ideas. From this Jewish dialect Christ and the apostles borrowed these terms. The Hebrew words E, EN, EN, were translated by the Hellenistic Jews (e. g., the LXX.) by the words TEVEL, яioris, and were also rendered in the same way by Christ and his apostles. E primarily signifies, to be firm; and then, to be certain, sure, confident. Hence signi fies, as Яioris does, aside from its religious use, truth, faith, integrity, honour, proof (Acts, xvii. 31), and conviction, (Rom. xiv. 23.) When (3) The sense, trust, confidence, rɛroidyois, which arises from the conviction of the truth and divinity of a doctrine, and is manifested in different ways. things are spoken of, pasm and πιστεύειν signify, | Χριστοῦ, οι ἐν Χριστῷ, Κύριον εἰπεῖν, Ἰησοῦν, to hold them (whatever they are, events, doc-inixaλeiv õvoua Xpistov. The opposite terms trines, laws) as certain; when persons are are ἀπιστεῖν, ἀπειθεῖν, μὴ ὑπακούειν εὐαγγελίῳ. spoken of, they signify, to trust in them, to rely Closely connected with this is, on their words, declarations, works. These words were used in the same sense in reference to persons and things, in the language of common life among the Jews. In Hebrew they were construed with the particles 2 or by. Hence (a) When one is convinced of the power and in the Septuagint and in the New Testament, goodness of another, and therefore confidently OTEVE is construed with sis and iv, frequently hopes for help and assistance at his hand, and too, as in pure Greek, with the dative-e. g., this not only because he is able, but also willεἰς οἱ ἐν Χριστῷ, τῷ Χριστῷ, εὐαγγελίῳ, &c. The ing to help and befriend him. This use is comterm occurs for the first time, in the religious mon in profane writings, in Hebrew ( and sense, in reference to Abraham, Gen. xv. 6, 1), in the Septuagint, and in the New TesÈniotevoɛ OɛĢ―i. e., considered his promise as tament. Isaiah, xxviii. 16; Matt. xix. 2, &c. sure, relied on it, and acted accordingly. It This confidence is therefore sometimes expressfrequently occurs afterwards in the Old Testa-ed by the word axis, Rom. v. 5, by škяíšeiv, ment-e. g., Exod. xiv. 31; Psalm lxxviii. 22, with iv and is, and by other similar terms. 32, &c. For the same reason, the confidence one may To believe, therefore, (a) when commands, feel that God will enable him in an extraordipromises, doctrines, events, are spoken of, sig-nary manner to work a miracle, is called Яioris nifies, to consider and regard them as fixed and certain; (b) when God is spoken of, it denotes our whole duty to him, love, confidence, and obedience to his commandments, because everything which comes from him is certain and infallible; (c) when prophets and the messengers of God are spoken of, to believe them, means, to receive and obey what they make known as of divine origin and infallibly certain. This term is employed in the Koran in the same way. These main ideas are differently modified according to the different objects which are received by us as certain. And hence we can easily derive the strictly religious senses in which this word is used in the New Testament. (1) Iioris frequently signifies religion itself and the particular doctrines of which it consists, (fides, quæ creditur, or fides objectiva;) like Iman, in the Koran, and ms in the Talmud. | It is thus used for Christianity in general, Jude, ver. 3, 20, åyıwráty níoret, Gal. iii. 23. Also in the phrases vaxon rioτews, fides apostolica, Nicæna, &c. Nóuos rioτews is the doctrine which requires faith. e. g., Matthew, xvii. 20; Acts, vi. 5, 8; 1 Cor. xiii. 2. This faith is technically called fides miraculosa-the faith of miracles. (b) When one is convinced that another will do what he says, (is veracious and faithful,) he depends entirely on his promises, and certainly expects their fulfilment in every case, and from this confidence complies with everything which the other requires. Thus Abraham's faith in God is described; and thus the terms TEVELY ɛ and Aóy❤ Oɛoù are often used, Ps. cvi. 12; Hab. ii. 1. From this wider meaning has arisen the proper Christian sense of saving faith, which Paul frequently uses in his epistles to the Romans and Galatians, where he controverts the mistake of the meritoriousness of observing the divine law. Here яISTEúew Xplory and rioris denote the firm persuasion that we owe our whole spiritual welfare to Christ, or to the free, unmerited mercy of God on Christ's account, and our trust in God and Christ arising from hence, Gal. ii. 16; iii. 6; Rom. iv. 16, seq. This kind of Christian faith is compared with (2) It is more frequently used subjectively, that of Abraham. He confided in God in the denoting the approbation which one gives to a same manner, according to the measure of his teacher, and the obedience which he yields to knowledge. He relied on the promise (inayhis instructions, after being convinced of the yeλía, Rom. iv. 20) of God respecting a numertruth of his doctrine and the divinity of his mis- ous offspring, and on the other great promises sion. This approbation is called in the schools, connected with this, (although he saw the good, fides qua creditur. Thus John, v. 46, ROTεVEL as Paul says, only róßßsev,) without doubtΜωϋση ; Matt. xxi. 25, 32, Ιωάννη. When used ing, (οὐ διεκρίθη, and πληροφορηθείς, firmly conin the gospels in reference to Jesus it denotes vinced,) though the thing promised was appathe acknowledgment of him, and obedience to rently improbable, (rap' exnida, ver. 18.) Now him, sometimes as a prophet, and indeed the as Abraham confided in the promise of God, greatest messenger of Heaven; and sometimes (existevos e,) Christians should also confide as Messiah. Hence Christians are called to in the promise of God and Christ, and look to τεύοντες, πιστοί. Synonymous with πιστεύειν | God for salvation and blessedness, in this life are πείθεσθαι, ὁμολογεῖν Χριστὸν Ἰησοῦν, είναι | and the life to come, in and through Christ, |