and not on their own account, or on the ground | sio. Paul himself explains his meaning in ver. of their own merit, of which they have nothing 6: the pious man must believe that God exists, to boast. This is what theologians call justifying and saving faith.

The two former senses of faith are not excluded from this third signification, but are always presupposed and included in it. One who would obtain forgiveness through faith in Christ must (a) have an acquaintance with the Christian religion, and a persuasion of its truth; he must regard it as of divine authority, and embrace it with all his heart; and (b) he must actually rely on the divine promises contained in this religion, and prove the reality of his confidence by his feelings and actions. The latter sense springs out of the former. How could Abraham have confided in God if he had been destitute of the knowledge of God, of his attributes, and promises? Hence when Paul would give a complete description of true Christian faith, he often comprises both these ideas quite distinctly under the word riotis, Rom. iii., iv., and James, ii. 19-24, where яSTEVE refers sometimes to knowledge and the assent of the understanding, and sometimes to the confidence which springs from them.

(although he does not see him,) and that he will reward his worshippers, (although the reward is not immediate.) Here therefore both knowledge and assent to the truth, and the confidence which is the result of them, are requisite, in order to the existence of faith in the wider sense in which it is here used.

II. Theological Divisions of Faith; and the parts of which it is composed.

(1) The Bible frequently says respecting one who professes Christianity, that he has faith in Christ. Vide No. 1. But this faith is twofold. One may understand and externally profess the doctrines of Christianity without obeying them or feeling their transforming influence upon his heart; or he may apply them, according to their design, to the improvement of his heart and the sanctification of his dispositions; in short, he may do all that God requires of him in the Christian doctrine. The faith of the former is called fides externa, historica, or theoretica; that of the latter, fides interna, habitualis, salvifica, (salutary, saving, owτrpios.) The former kind of faith, disconnected with the latter, is sometimes called dead faith, because it is ineffectual, and contributes nothing to our improvement or salvation. The phrase is taken from James, ii. 17, 20, 26. The latter is called living, viva, actuosa, because it exerts a salutary influence in promoting our happiness and true welfare.

Christian faith, in its whole extent, is therefore a conviction of the truth and divinity of the Christian scheme of salvation, and a conduct conformed to this conviction. One who believes the Christian religion in such a way as to act in accordance with it, and who allows his affections to be governed by his belief, is a true Christian, and possesses fides salvifica. As to one who willingly and cheerfully follows the commandments of God and Christ, and sedulously conducts himself by the rules which they have prescribed, the Bible says, either that he is obedient to God and Christ, or he believes in them. Hence these two terms are synonymous; Morus, p. 201, n. 3. The definition, therefore, which Crusius gives in the passage before cited, is just: saving faith is a cordial approval of, and compliance with, the divine plan of salva tion.

Note. The passage Heb. xi. 1 has always been considered one of the most important with regard to the subject of faith, and so indeed it should be, though its sense has been frequently perverted. The meaning of this passage needs to be distinctly exhibited. Paul here speaks of faith, or confidence in the divine promises or declarations, in general, especially of that exercised in sufferings and persecutions, (in order to preserve Christians from apostasy,) not exclusive, however, of the peculiar saving faith of the Christian, as he also hopes to obtain forgiveness and salvation through Christ. This is taught by the examples of Rahab, Samson, Jephthah, and others, which are mentioned. Paul does not undertake to give a logical definition of faith, but only distinctly to describe its characteristics, without which one cannot lay claim to the possession of faith. But this is the very reason why the passage is so worthy of note, and so practically useful; for it shews what is requisite to faith in general, according to Paul's ideas of it, and what traits it must always possess, however different may be the objects to which it is directed. A person shews his faith by being firmly and unhesitatingly convinced, on the mere testimony of God, (1) with respect to things which are not actually present with us and in our possession (¿ó- Faith is made up of different parts, all of μava)-e. g., future deliverance, future blessed- which, however, must belong to it, in order to ness, promised by God, of whatever kind it may its being perfect. The different objects of be, temporal or spiritual; (2) with respect to Christian instruction, to which faith refers, things beyond the reach of our senses, (ov form the ground of this division. There is a Breñóμeva.) Tróorasis and lasyxos are synony- faith in events, in doctrines, commands, and mous in this passage, and signify firma persua-promises. These objects will be particularly

(2) On the different parts of which faith con

sists.

considered in the following section. Now these remarks, too, we can easily form an opi

The truths of the Christian religion which faith embraces may be reduced to the following classes :

I. Doctrines, and Historical Facts.

ably to this gracious promise." All the three | 122, II. 2, and will now be separately consiparts, therefore, of which faith consists, are dered. comprised in that faith which relates to the divine promises; while, from the very nature of the case, only knowledge and assent belong to the faith relating to events, doctrines, and commands. Here, on the contrary, from the very nature of the subject, all the three parts Historical facts are here classed with doctrines must consist together. This state of mind in because the Christian religion is founded on Christians is called in the New Testament facts; such, for example, as that Christ died, πεποίθησις, παρρησία, ἐλπίς, κ. τ. λ. Ephes. iii. rose again, &c. The firm conviction that these 12; Heb. iii. 6; 1 John, ii. 28. doctrines or events are true is called, with reNote.-On the method pursued by Jesus and the gard to the former, fides dogmatica, with regard apostles in teaching the doctrines of faith. They to the latter, fides historica, (in the more limited do not confine themselves merely to enlighten- sense.) For examples of the former kind, vide ing the understanding. (didάoxer), but, in con- Heb. xi. 2, seq.; of the latter kind, Rom. x. 9, nexion with this, they would always have an 10; John, xx. 29; 1 Cor. xv. 3. The apostles appeal made to the heart, (rapazazeiv.) So always placed the doctrines of Christianity in 2 Tim. iv. 2; 1 Tim. iv. 13; 2 Cor. v. 20, &c. the most intimate connexion with the person They always employ the effect produced in the and whole history of Christ, and in this way understanding by truth, to move and excite the gave general truths, such as the paternal love affections of their hearers or readers. Thus their of God, and his readiness to forgive, the authorinstruction is always perfectly practical. The ity of positive Christian doctrines. Vide Art. beginning must indeed be always made by in- x. Christ and the apostles teach no Christianity forming the understanding. For how can a man independent of the person and history of Jesus believe or perform anything with which he is un- Christ. Their whole system is founded on the acquainted? Vide Rom. x. 14. But the Chris- fact that Christ is the great Messenger promised tian teacher who is content, as is often the case, by God, and that life everlasting may be obwith giving lifeless instruction to the understand-tained through faith in him; and to these truths ing, and who supposes that the approval of the affections will follow of course, betrays great ignorance of human nature. For experience proves that the state of the heart exerts a great influence on the attention paid to truth, and on the whole activity of the understanding. If the heart is wanting in love for the truth, the understanding will be very slow in coming to a clear knowledge, just discernment, and proper estimation of it, and the reverse. According to the method of Christ and his apostles, therefore, which is adapted to the very nature of the human soul, the teacher who labours to promote the conviction and conversion of men, must begin at the very outset by inculcating the most clear, practical truths, in order that the heart may first become favourably disposed to the truth, and that the understanding may thus become more susceptible of what is taught. He must then employ again the truths which he has thus communicated to excite and move the affections. And whatever knowledge is conveyed to the mind should always be so directed by the Christian teacher as to excite and move the affections.

they constantly refer; John, xx. 31. To extend and perpetuate the knowledge of these facts all the gospels were written, and all the apostles laboured in their oral and written instructions. As soon as the doctrines, laws, and promises of Christianity are separated from the history of Christ, they lose that positive sanction which they must have in order to answer the demands of the great mass of mankind. The apostles therefore always built their instructions on the history of Christ. Cf. 1 Cor. xv. 2, 3, 14. And the teacher who regards the directions and example of Christ and of the early Christian teachers, and who is convinced of the importance of these peculiar doctrines of Christianity, will follow their example in this respect, that instead of withholding these doctrines from the youth whom he is called to instruct, he will place them before their minds in a manner adapted to their comprehensions. And he must disapprove the course of some who confine their instructions to the truths of natural religion. But even supposing that the teacher should doubt in his own mind respecting the importance of these peculiar Christian doctrines, he ought to know, from the mere principles of human nature, that the dry exhibition of the truths of reason, without the vehicle of history, is ill adapted for the instruction of the common people and of the young. He ought to know, too, that there is no history which can be used to more THESE different objects were enumerated, s. advantage for the purpose of rendering the great

SECTION CXXIII.

OF THE DIFFERENT OBJECTS OF CHRISTIAN DOC-
TRINE TO WHICH FAITH REFERS; AND THE

RELATION OF FAITH TO THE SAME.

truths of religion evident, impressive, and prac- | is the difference of the objects upon which faith tical, than the history of Christ. In neglecting fixes. The signs and characteristics of it are this method, or objecting to it, he has considered only one side of the subject, and while he supposes he is proceeding very philosophically, his conduct is, in fact, exceedingly otherwise. Happy the teacher who knows from his own experience the salutary efficacy of the positive doctrines of Christianity! Supposing him, however, not to have this experience, he ought, for the reasons above given, to adopt this most reasonable method of instruction. Cf. Müller, Vom christlichen Religionsunterrichte; Winterthur, 1809, 8vo.

by God as a merit-i. e., he was rewarded on | live according to sinful propensities. This disaccount of his faith. The promises made to position is everywhere ascribed to God, or to him of a favoured posterity and the possession the Holy Spirit, as the author of Christianity, of Canaan were fulfilled to him as a reward. the guide of the pious, and the promoter of all In Heb. xi. 31, Paul illustrates this by the ex- Christian perfection. In Romans, viii. 1, this ample of Rahah. Her faith (a firm conviction state is described by the phrase ɛpiñatɛiv xarà that the God of the Israelites is omnipotent, and vεvua, and in ver. 9, by xvevμa Xpioτov, a would fulfil his promises to the Israelites, and Christian state of mind, a disposition like that give them the land of Canaan) was the occasion of Christ, and for which we are indebted to his of her being pardoned, and not perishing with assistance and instructions. In 1 John, iii. 24, the rest of the Canaanites, où ovvanwhɛto tois the same term is used. In Gal. v. 22, the term ἀπειθήσασι, or, as James says (ii. 25), εδικαιώθη. καρπὸς πνεύματος is used, denoting Christian In this case, indeed, the object of faith is differ- virtues, actions proceeding from a heart renewed ent from the object of Christian faith. But the by the Holy Spirit, through the influence of result (reward) is the same; and the character- Christianity. In Rom. vi. 6, &c., this characistics of it are the same. In the case of Rahab, ter is called, metaphorically, xavòs avspwños, the good bestowed was earthly and temporal; and the renunciation of the previous love and in the other, spiritual and eternal. habit of sinning is called μzávora, the putting off of the old man, &c., which will be further considered hereafter. Faith in the divine promises, thus connected with obedience to Christian precepts, or holiness, is called living, or active faith, viva, actuosa, operosa, practica. Paul himself speaks of a faith (δι' ἀγάπης) ἐνεργουμένη,

III. The Divine Laws or Precepts. Since to believe, in the large sense, is the same as to receive and obey the Christian doctrine in all its parts; its laws and rules of action must be as perfectly acknowledged and received as its promises.

Gal. v. 6.

(2) On the use of the words LAW and GOSPEL, in the Bible and in theology, and inferences from it. Morus treats this subject as an Appendix to c. 3, p. 238-244.

(1) Statement of the doctrine of the New Testament on this subject. One who believes the divine promises receives the good promised on account of his faith; but it is not optional with him to receive this part only of the Christian (a) When the words vouos and ypaμua are doctrine, and to refuse obedience to the laws used in the New Testament in opposition to which it prescribes. No one can say, I will evayyénov and яvεvua, the former do not mean hold fast to the promises, and leave the observance precepts respecting the conduct of men in geneof the law to others. These two things cannot ral; nor the latter merely the promises (¿xayyebe separated; and they are both implied in be- xía) given to Christians. But vouos and ypaμμa lieving in Christ, or the gospel. Christ and the frequently denote the Mosaic law, or the whole apostles everywhere teach that the observance Old-Testament institute and religion; ɛvayyέof the precepts of Christianity, or holiness, can-ov, vεvua, and other similar terms, the whole not be separated from faith in Christ. Obedi-Christian doctrine, its commands as well as its ence is the fruit of faith. Matt. vii. 21, "He only who does the will of my Father can enter into the kingdom of heaven." John, xv. 14; Luke, vi. 46-49; 1 John, ii. 3-6, which is the most decisive text. Paul expresses himself in the same manner on this subject, Gal. v. 6; Ephes. iv. 22, and here certainly he does not contradict James. The latter is very explicit on this subject, especially in the second chapter of his epistle, where he remonstrates against the perversions of the doctrine of faith, as if a mere knowledge and cold assent to the truth, a dead faith in Christ, disconnected with the practice of holiness, could be sufficient.

promises. Thus, e. g., the sermon on the Mount, Matt. v., is purely evangelical, even in the precepts respecting conduct which it contains; John, i. 17; Rom. viii. 2; 2 Cor. iii. 6; iv. 6, seq.; Morus, p. 240, s. 4.

This will help us to explain many of the texts in which the apostles speak of the great advantages which the gospel has over the law; where they say the law was imperfect, was not designed for all men in all ages, is not obligatory on Christians, and is supplanted by Christianity. Much like this is found in Rom. iii., iv., vii., viii., and Gal. iii.

But the schoolmen, and many theologians This disposition of the Christian to live in who followed them, did not distinguish accuentire conformity with the precepts of the Chris-rately between the various senses of the words tian doctrine is called φρόνημα πνεύματος, Romans, vii. 6, 7, 18-i. e., the renewed temper produced by God, by means of Christianity, the holiness, love, and zeal for virtue produced in the Christian by the Holy Spirit. It is opposed to opórnua sapxós-i. e., the disposition to

νόμος and εὐαγγέλιον in the New Testament. And notwithstanding it is clearly asserted that the whole Mosaic institute, as such, is superseded by Christianity (vide s. 118, II.), yet many held the opinion that the law given on Mount Sinai was designed, as far as its moral